1 Timothy 6 commentary

Christians were not to suppose that religious knowledge, or Christian privileges, gave them any right to despise heathen masters, or to disobey lawful commands, or to expose their faults to others. And such as enjoyed the privilege of living with believing masters, were not to withhold due respect and reverence, because they were equal in respect to religious privileges, but were to serve with double diligence and cheerfulness, because of their faith in Christ, and as partakers of his free salvation. We are not to consent to any words as wholesome, except the words of our Lord Jesus Christ; to these we must give unfeigned consent. Commonly those are most proud who know least; for they do not know themselves. Hence come envy, strife, railings, evil-surmisings, disputes that are all subtlety, and of no solidity, between men of corrupt and carnal minds, ignorant of the truth and its sanctifying power, and seeking their worldly advantage. (1Ti 6:6-10)

Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connexions that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession.

It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.

Being rich in this world is wholly different from being rich towards God. Nothing is more uncertain than worldly wealth. Those who are rich, must see that God gives them their riches; and he only can give to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. What is the best estate worth, more than as it gives opportunity of doing the more good? Showing faith in Christ by fruits of love, let us lay hold on eternal life, when the self-indulgent, covetous, and ungodly around, lift up their eyes in torment. That learning which opposes the truth of the gospel, is not true science, or real knowledge, or it would approve the gospel, and consent to it. Those who advance reason above faith, are in danger of leaving faith. Grace includes all that is good, and grace is an earnest, a beginning of glory; wherever God gives grace, he will give glory.

CHAPTER 6

1 Timothy 6:1-2

1. Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.

1. Quicunque sub jugo sunt servi, suos dominos omni honore dignos existiment; ut ne Dei nomen et doctrina blasphemetur.

2. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

2. Qui autem fideles habent dominos, ne despiciant eò quòd fratres sunt; sed magis serviant, quod fideles sint et dilecti, et beneficentiae participes. Haec doce, et exhortare.

It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had been given for their emancipation; for Paul labors hard, in all his writings, to repress that desire; and indeed the condition of slavery was so hard that we need not wonder that it was exceedingly hateful. Now, it is customary to seize, for the advantage of the flesh, everything that has the slightest appearance of being in our favor. Thus when they were told that we are all brethren, they instantly concluded that it was unreasonable that they should be the slaves of brethren. But although nothing of all this had come into their mind, still wretched men are always in need of consolation, that may allay the bitterness of their afflictions. Besides, they could not without difficulty be persuaded to bend their necks, willingly and cheerfully, to so harsh a yoke. Such, then, is the object of the present doctrine.

1 They who are slaves under the yoke Owing to the false opinion of his own excellence which every person entertains, there is no one who patiently endures that others should rule over him. They who cannot avoid the necessity do, indeed, reluctantly obey those who are above them; but inwardly they fret and rage, because they think that they suffer wrong. The Apostle cuts off, by a single word, all disputes of this kind, by demanding that all who live “under the yoke” shall submit to it willingly. He means that they must not inquire whether they deserve that lot or a better one; for it is enough that they are bound to this condition.

When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires them not only to be faithful and diligent in performing their duties, but to regard and sincerely respect them as persons placed in a higher rank than themselves. No man renders either to a prince or to a master what he owes to them, unless, looking at the eminence to which God has raised them, he honor them, because he is subject to them; for, however unworthy of it they may often be, still that very authority which God bestows on them always entitles them to honor. Besides, no one willingly renders service or obedience to his master, unless he is convinced that he is bound to do so. Hence it follows, that subjection begins with that honor of which Paul wishes that they who rule should be accounted worthy.

That the name and doctrine of God may not be blasphemed We are always too ingenious in our behalf. Thus slaves, who have unbelieving masters, are ready enough with the objection, that it is unreasonable that they who serve the devil should have dominion over the children of God. But Paul throws back the argument to the opposite side, that they ought to obey unbelieving masters, in order that the name of God and the gospel may not be evil spoken of; as if God, whom we worship, incited us to rebellion, and as if the gospel rendered obstinate and disobedient those who ought to be subject to others.

CHAPTER 6

1Ti 6:1-21. Exhortations as to Distinctions of Civil Rank; the Duty of Slaves, in Opposition to the False Teachings of Gain-seekers; Timothy's Pursuit Is to Be Godliness, Which Is an Everlasting Possession: Solemn Adjuration to Do So against Christ's Coming; Charge to Be Given to the Rich. Concluding Exhortation.

1. servants--to be taken as predicated thus, "Let as many as are under the yoke (as) slaves" (Tit 2:9). The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters.

their own masters--The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect.

all honour--all possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on Ep 5:22).

that the name of God--by which Christians are called.

blasphemed--Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Ro 2:24; Tit 2:5, 10)?

2. And--rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)."

but rather, &c.--"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as Tittmann takes it, explaining the verb in the common sense (Lu 1:54; Ac 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Ep 6:7). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But Porphyry [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service.

These things teach--(1Ti 4:11; Tit 2:15).

3. teach otherwise--than I desire thee to "teach" (1Ti 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, 1Ti 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy.

consent not--Greek, "accede not to."

wholesome--"sound" (1Ti 1:10): opposed to the false teachers' words, unsound through profitless science and immorality.

words of our Lord Jesus Christ--Paul's inspired words are not merely his own, but are also Christ's words.

4. He is proud--literally, "wrapt in smoke"; filled with the fumes of self-conceit (1Ti 3:6) while "knowing nothing," namely, of the doctrine which is according to godliness (1Ti 6:3), though arrogating pre-eminent knowledge (1Ti 1:7).

doting about--literally, "sick about"; the opposite of "wholesome" (1Ti 6:3). Truth is not the center about which his investigations move, but mere word-strifes.

questions--of controversy.

strifes of words--rather than about realities (2Ti 2:14). These stand with them instead of "godliness" and "wholesome words" (1Ti 6:3; 1Ti 1:4; Tit 3:9).

evil surmisings--as to those who are of a different party from themselves.

5. Perverse disputings--useless disputings. The oldest manuscripts read, "lasting contests" [Wiesinger]; "incessant collisions" [Alford]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again.

corrupt minds--Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (1Ti 6:4; 2Ti 3:8; Tit 1:15).

destitute of the truth--(Tit 1:14). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [Wiesinger].

supposing, &c.--The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version.

from such withdraw thyself--omitted in the oldest manuscripts. The connection with 1Ti 6:6 favors the omission of these words, which interrupt the connection.

6. But--Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (1Th 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. Wiesinger remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (1Ti 6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen Cicero [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [Wiesinger]. The Greek for contentment is translated "sufficiency" (2Co 9:8). But the adjective (Php 4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [Calvin] (1Ki 17:1-16; Psa 37:19; Is 33:6, 16; Jr 37:21).

7. For--confirming the reasonableness of "contentment."

and it is certain--Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job 1:21; Ec 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Mt 6:25).

8. And--Greek, "But." In contrast to the greedy gain-seekers (1Ti 6:5).

having--so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [Alford]). It is implied that we, as believers, shall have this (Is 23:16).

raiment--Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.

let us be therewith content--literally, "we shall be sufficiently provided"; "we shall be sufficed" [Alford].

9. will be rich--have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost (Pr 28:20, 22). This wishing (not the riches themselves) is fatal to "contentment" (1Ti 6:6). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them (1Ti 6:17, 18; Psa 62:10).

fall into temptation--not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation" (Jas 1:14); such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds--porasmus, peirasmus.

snare--a further step downwards (1Ti 3:7). He falls into "the snare of the devil."

foolish--irrational.

hurtful--to those who fall into the snare. Compare Ep 4:22, "deceitful lusts" which deceive to one's deadly hurt.

lusts--With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (1Ti 6:10).

which--Greek, "whatever (lusts)."

drown--an awful descending climax from "fall into"; this is the last step in the terrible descent (Jas 1:15); translated "sink," Lu 5:7.

destruction ... perdition--destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.

10. the love of money--not the money itself, but the love of it--the wishing to be rich (1Ti 6:9)--"is a root (Ellicott and Middleton: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so (Psa 62:10). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (He 12:15), for "it destroys faith, the root of all that is good" [Bengel]; its offshoots are "temptation, a snare, lusts, destruction, perdition."

coveted after--lusted after.

erred from--literally, "have been made to err from the faith" (1Ti 1:19; 4:1).

pierced--(Lu 2:35).

with ... sorrows--"pains": "thorns" of the parable (Mt 13:22) which choke the word of "faith." "The prosperity of fools destroys them" (Pr 1:32). Bengel and Wiesinger make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" (1Ti 6:9).

11. But thou--in contrast to the "some" (1Ti 6:10).

man of God--who hast God as thy true riches (Ge 15:1; Psa 16:5; La 3:24). Applying primarily to Timothy as a minister (compare 2Pe 1:21), just as the term was used of Moses (De 33:1), Samuel (1Sa 9:6), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so 2Ti 3:17) as a Christian man born of God (Jas 1:18; 1Jo 5:1), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative.

flee these things--namely, "the love of money" with its evil results (1Ti 6:9, 10).

follow after righteousness--(2Ti 2:22).

godliness--"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on Tit 2:12).

love--by which "faith worketh."

patience--enduring perseverance amidst trials.

meekness--The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.

12. Fight the good fight--Birks thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in 1Co 9:24-26. Contrast "strifes of words" (1Ti 6:4). Compare 1Ti 1:18; 2Ti 4:7. The "good profession" is connected with the good fight (Psa 60:4).

lay hold on eternal life--the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (2Ti 4:7, 8; Php 3:12-14). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."

also--not in the oldest manuscripts.

professed a good profession--Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in 1Ti 6:13, probably the profession here is the confession that Christ's kingdom is the kingdom of the truth, Joh 18:36, 37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in 1Ti 1:18; 4:14; 2Ti 1:4.

before many witnesses--who would testify against thee if thou shouldest fall away [Bengel].

13. quickeneth all things--that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in Ac 7:19; compare Ne 9:6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in 1Ti 6:14, by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," 1Ti 6:12, will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come.

witnessed--It was the Lord's part to witness, Timothy's part to confess (or "profess," 1Ti 6:12) "the good confession" [Bengel]. The confession was His testimony that He was King, and His kingdom that of the truth (see on 1Ti 6:12; 1Ti 6:15; Mt 27:11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.

14. keep this commandment--Greek, "the commandment," that is, the Gospel rule of life (1Ti 1:5; Joh 13:34; 2Pe 2:21; 3:2).

without spot, unrebukeable--agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" (1Ti 5:22; Ep 5:27; Jas 1:27; 2Pe 3:14).

until the appearing of ... Christ--His coming in person (2Th 2:8; Tit 2:13). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [Bengel]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, 1Ti 6:15, he says, "in His times": the Church's true attitude is that of continual expectation of her Lord's return (1Co 1:8; Php 1:6, 10).

15. in his times--Greek, "His own [fitting] times" (Ac 1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (1Ti 2:6; 2Ti 1:9; Tit 1:3; He 1:1).

he shall show--"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare Ac 3:20): "He" is the Father (1Ti 6:16).

blessed--in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (1Ti 1:11; Tit 2:13).

only--(Joh 17:3; Ro 16:27; Re 15:4).

King of kings--elsewhere applied also to Jesus (Re 1:5; 17:14; 19:16).

16. Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [Justin Martyr, Quæst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Joh 5:26). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in 1Co 15:53, 54.

dwelling in the light which no man can approach unto--After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [Bengel]. It is unapproachable on account of its exceeding brightness [Theophylact]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [Theophylact, To Autolycus] (Psa 104:2; 1Jo 1:5).

no man hath seen--(Ex 23:20; Joh 1:18; Col 1:15; He 11:27; 1Jo 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mt 5:8; 1Co 13:12; 1Jo 3:2; Re 22:4).

17. Resuming the subject from above, 1Ti 6:5, 10. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare 1Ti 6:14-16). From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them.

rich in this world--contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," 1Ti 6:14.

high-minded--often the character of the rich (see Ro 12:16).

trust--Greek, "to have their trust resting."

in ... in--rather, "upon ... upon," as the oldest manuscripts.

uncertain riches--rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (Pr 23:5). Now they belong to one person, now to another, and that which has many masters is possessed by none [Theodoret].

living God--The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [Calvin].

who giveth--Greek, "affordeth."

all things richly--temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Pr 10:22; 2Pe 1:3).

to enjoy--Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (1Ti 4:3). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (Jas 5:2, 3) [Bengel].

18. do good--like God Himself (Psa 119:68; Ac 14:17) and Christ (Ac 10:38). Tittmann translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein.

rich in good works--so "rich in faith," which produces good works (Jas 2:5). Contrasted with "rich in this world," 1Ti 6:17. Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another.

ready to distribute--free givers [Alford]; the heart not cleaving to possessions, but ready to impart to others.

willing to communicate--ready contributors [Alford]: liberal in admitting others to share our goods in common with ourselves (Ga 6:6; He 13:16).

19. Laying up in store--"therefrom (that is, by this means [Alford]; but Bengel makes the Greek "apo" mean laying apart against a future time), laying up for themselves as a treasure" [Alford] (Mt 6:19, 20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them (1Ti 6:18).

good foundation--(See on 1Ti 3:13; Lu 6:48; 1Co 3:11). The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure increase of heavenly riches. We gather by scattering (Pr 11:24; 13:7; Lu 16:9).

that ... eternal life--The oldest manuscripts and versions read, "that which is really life," its joys being solid and enduring (Psa 16:11). The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor (Jas 4:14). "In order that ('with their feet so to speak on this foundation' [De Wette]) they may lay hold on that which is life indeed."

20-21. Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.

O Timothy--a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.

keep--from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.

that which is committed to thy trust--Greek, "the deposit" (1Ti 1:18; 2Ti 1:12, 14; 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (1Ti 6:21). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [Chrysostom]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body, which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [Vincentius Lirinensis, A.D. 434].

avoiding--"turning away from" (compare 2Ti 3:4). Even as they have "turned away from the truth" (1Ti 1:6; 5:15; 2Ti 4:4).

profane--(1Ti 4:7; 2Ti 2:16).

vain--Greek, "empty": mere "strifes of words," 1Ti 6:4, producing no moral fruit.

oppositions--dialectic antithesis of the false teachers [Alford]. Wiesinger, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (1Ti 3:16; 6:5, 6; 2Ti 2:15-23).

science falsely so called--where there is not faith, there is not knowledge [Chrysostom]. There was true "knowledge," a special gift of the Spirit, which was abused by some (1Co 8:1; 12:8; 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (Col 2:8, 18, 23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, 1Ti 6:20, and 2Ti 1:13, 14, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" Jerome [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [Bishop Hinds].

Let as many servants as are under the yoke - The word δουλοι here means slaves converted to the Christian faith; and the ζυγον, or yoke, is the state of slavery; and by δεσποται, masters, despots, we are to understand the heathen masters of those Christianized slaves. Even these, in such circumstances, and under such domination, are commanded to treat their masters with all honor and respect, that the name of God, by which they were called, and the doctrine of God, Christianity, which they had professed, might not be blasphemed - might not be evilly spoken of in consequence of their improper conduct. Civil rights are never abolished by any communications from God's Spirit. The civil state in which a man was before his conversion is not altered by that conversion; nor does the grace of God absolve him from any claims, which either the state or his neighbor may have on him. All these outward things continue unaltered. See the notes on Eph 6:5, etc.; and 1Cor 7:21 (note), etc., and especially the observations at the end of that chapter.

And they that have believing masters - Who have been lately converted as well as themselves.

Let them not despise them - Supposing themselves to be their equals, because they are their brethren in Christ; and grounding their opinion on this, that in him there is neither male nor female, bond nor free; for, although all are equal as to their spiritual privileges and state, yet there still continues in the order of God's providence a great disparity of their station: the master must ever be in this sense superior to the servant.

But rather do them service - Obey them the more cheerfully, because they are faithful and beloved; faithful to God's grace, beloved by him and his true followers.

Partakers of the benefit - Της ευεργεσιας αντιλαμβανομενοι· Joint partakers of the benefit. This is generally understood as referring to the master's participation in the services of his slaves. Because those who are partakers of the benefit of your services are faithful and beloved; or it may apply to the servants who are partakers of many benefits from their Christian masters. Others think that benefit here refers to the grace of the Gospel, the common salvation of believing masters and slaves; but Dr. Macknight well observes that ευεργεσια is nowhere used to denote the Gospel. One of Uffenbach's MSS. has εργασιας, of the service; this reading is plainly a gloss; it is not acknowledged by any other MS., nor by any version. FG, and the Codex Augustanus 6, have ευσεβειας, of godliness; a term by which the whole Gospel doctrine is expressed, 1Tim 4:7, 1Tim 4:8, as also in the 6th verse of this chapter (1Tim 6:6).

If any man teach otherwise - It appears that there were teachers of a different kind in the Church, a sort of religious levellers, who preached that the converted servant had as much right to the master's service as the master had to his. Teachers of this kind have been in vogue long since the days of Paul and Timothy.

And consent not to wholesome words - Ὑγιαινουσι λογοις Healing doctrines - doctrines which give nourishment and health to the soul, which is the true character of all the doctrines taught by our Lord Jesus Christ; doctrines which are according to godliness - securing as amply the honor and glory of God, as they do the peace, happiness, and final salvation of man.

All this may refer to the general tenor of the Gospel; and not to any thing said, or supposed to have been said, by our Lord, relative to the condition of slaves. With political questions, or questions relative to private rights, our Lord scarcely ever meddled; he taught all men to love one another; to respect each other's rights; to submit to each other; to show all fidelity; to be obedient, humble, and meek; and to know that his kingdom was not of this world.

He is proud - Τετυφωται· He is blown up, or inflated with a vain opinion of his own knowledge; whereas his knowledge is foolishness, for he knows nothing.

Doting about questions - He is sick, distempered, about these questions relative to the Mosaic law and the traditions of the elders; for it is most evident that the apostle has the Judaizing teachers in view, who were ever, in questions of theology, straining out a gnat, and swallowing a camel.

Strifes of words - Λογομαχιας· Logomachies; verbal contentions; splitting hairs; producing Hillel against Shammai, and Shammai against Hillel, relative to the particular mode in which the punctilios of some rites should be performed. In this sort of sublime nonsense the works of the Jewish rabbins abound.

Whereof cometh envy, strife, etc. - How little good have religious disputes ever done to mankind, or to the cause of truth! Most controversialists have succeeded in getting their own tempers soured, and in irritating their opponents. Indeed, truth seems rarely to be the object of their pursuit; they labor to accredit their own party by abusing and defaming others; from generals they often descend to particulars; and then personal abuse is the order of the day. Is it not strange that Christians either cannot or will not see this? Cannot any man support his own opinions, and give his own views of the religion of Christ, without abusing and calumniating his neighbor? I know not whether such controversialists should not be deemed disturbers of the public peace, and come under the notice of the civil magistrate. Should not all Christians know that the wrath of man worketh not the righteousness of the Lord?

Perverse disputings of men of corrupt minds - Disputations that cannot be settled, because their partisans will not listen to the truth; and they will not listen to the truth because their minds are corrupt. Both under the law and under the Gospel the true religion was: Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy neighbor as thyself. Where, therefore, the love of God and man does not prevail, there there is no religion. Such corrupt disputers are as destitute of the truth as they are of love to God and man.

Supposing that gain is godliness - Professing religion only for the sake of secular profit; defending their own cause for the emoluments it produced; and having no respect to another world.

From such withdraw thyself - Have no religions fellowship with such people. But this clause is wanting in AD*FG, some others, the Coptic, Sahidic, Ethiopic, Vulgate, and Itala, one copy excepted. It is probably spurious.

But godliness with contentment is great gain - The word godliness, ευσεβεια, here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, αυταρκεια, signifies a competency, a sufficiency; that measure or portion of secular things which is necessary for the support of life, while the great work of regeneration is carrying on in the soul. Not what this or the other person may deem a competency, but what is necessary for the mere purposes of life in reference to another world; food, raiment, and lodging. See 1Tim 6:7. So, if a man have the life of God in his soul, and just a sufficiency of food and raiment to preserve and not burden life, he has what God calls great gain, an abundant portion.

It requires but little of this world's goods to satisfy a man who feels himself to be a citizen of another country, and knows that this is not his rest.

We brought nothing into this world - There are some sayings in Seneca which are almost verbatim with this of St. Paul: Nemo nascitur dives; quisquis exit in lucem jussus est lacte et panno esse contentus; Epist. xx, "No man is born rich; every one that comes into the world is commanded to be content with food and raiment." Excutit natura redeuntem, sicut intrantem; non licet plus auferre, quam intuleris; Epist., cap. ii. "Nature, in returning, shakes off all incumbrances as in entering; thou canst not carry back more than thou broughtest in." Seneca and St. Paul were contemporary; but all the Greek and Latin poets, and especially the stoic philosophers, are full of such sentiments. It is a self-evident truth; relative to it there can be no controversy.

Having food and raiment, let us be therewith content - Αρκεσθησομεθα· Let us consider this a competency. And it is evident that the apostle considers this a competency, and by these words explains what he said 1Tim 6:6.

The word ακεπασματα, which we translate raiment, signifies covering in general; and here means house or lodging, as well as clothing.

But they that will be rich - Οἱ δε βουλομενοι πλουτειν. The words are emphatic, and refer to persons who are determined to get riches; who make this their object and aim in life; who live to get money; who get all they can, save all they can, and keep all they get; and yet are apprehensive of no danger, because they seek to be rich by honest means; for it is likely that the apostle does not refer to those who wish to get riches by robbery, plunder, extortion, etc.

By the term rich it is very likely that the apostle refers to what he had said above: Having food and raiment, let us be therewith content. He that has more than these is rich in the sense in which the apostle uses the term.

Fall into temptation and a snare - Του διαβολου, Of the devil, is added by D*FG, Vulgate, Itala, and many of the fathers. It is in consequence of the temptation of the devil that they have determined to be rich; this temptation once received, others quickly succeed: and when they have swallowed down the temptation to the thing, then they drink in a thousand temptations to the means; and all these lead them εις παγιδα, into an unforeseen and concealed trap. Παγις signifies a net, trap, gin, snare, spring, or pit dug in the ground filled with sharp stakes, and slightly covered over; so that when a man, or any animal, steps upon it, he tumbles in, and is taken or destroyed. Such a snare is that into which those who will be rich must necessarily fall. But who will believe this? See on 1Tim 6:10 (note)

And into many foolish and hurtful lusts - The whole conduct of such a person is a tissue of folly; scraping, gathering, and heaping up riches, and scarcely affording to take the necessaries of life out of them for himself. These lusts or desires are not only foolish, but they are hurtful; the mind is debased and narrowed by them; benevolent and generous feelings become extinct; charity perishes; and selfishness, the last and lowest principle in mental degradation, absorbs the soul; for these foolish and hurtful lusts drown men in destruction and perdition - the soul is destroyed by them here, and brought through them into a state of perdition hereafter. The apostle considers these persons like mariners in a storm; by the concurrence of winds, waves, and tide, they are violently driven among the rocks, the vessel is dashed to pieces, and in a moment they are all ingulfed in the great deep! Such is the lot and unavoidable catastrophe of them that will be rich, even though they should strive to accomplish their desires by means the most rigidly honest.

In this place I beg leave to refer the reader to a sermon on this text by the late Rev. John Wesley, in which the whole of this subject is treated by the hand of a master; and, for usefulness, the sermon is superior to every thing of the kind ever published. It is entitled, The Danger of Riches; and is found in his Works, Vol. 2, page 248, American edit.

The love of money is the root of all evil - Perhaps it would be better to translate παντων των κακων, of all these evils; i.e. the evils enumerated above; for it cannot be true that the love of money is the root of all evil, it certainly was not the root whence the transgression of Adam sprang, but it is the root whence all the evils mentioned in the preceding verse spring. This text has been often very incautiously quoted; for how often do we hear, "The Scripture says, Money is the root of all evil!" No, the Scripture says no such thing. Money is the root of no evil, nor is it an evil of any kind; but the love of it is the root of all the evils mentioned here.

While some coveted after - Ορεγομενοι· Insatiably desiring.

Have erred from the faith - Απεπλανηθησαν· Have totally erred - have made a most fatal and ruinous departure from the religion of Christ.

And pierced themselves through with many sorrows - The word περιεπειραν signifies to be transfixed in every part; and is an allusion to one of those snares, παγιδα, mentioned 1Tim 6:9, where a hole is dug in the earth, and filled full of sharp stakes, and, being slightly covered over with turf, is not perceived; and whatever steps on it falls in, and is pierced through and through with these sharp stakes, the οδυναις πολλαις, the many torments, mentioned by the apostle. See on 1Tim 6:9 (note).

But thou, O man of God - Thou, who hast taken God for thy portion, and art seeking a city that hath foundations, whose builder is the living God, flee these things. Escape for thy life. Even thou art not out of the reach of the love of money. How many of the ministers of religion have been ruined by this! And how much has religion itself suffered by their love of money!

Follow after righteousness - Justice and uprightness in all thy dealings with men. Godliness - a thorough conformity to the image of God and mind of Christ. Faith in Jesus, and in all that he has spoken; and fidelity to the talents thou hast received, and the office with which thou art intrusted.

Love - To God and all mankind. Patience in all trials and afflictions.

Meekness - Bearing up with an even mind under all adversities and contradictions.

Fight the good fight of faith - "Agonize the good agony." Thou hast a contest to sustain in which thy honor, thy life, thy soul, are at stake. Live the Gospel, and defend the cause of God. Unmask hypocrites, expel the profligate, purge and build up the Church, live in the spirit of thy religion, and give thyself wholly to this work.

Lay hold on eternal life - All this is in allusion to the exercises in the public Grecian games: Fight, conquer, and seize upon the prize; carry off the crown of eternal life!

Whereunto thou art also called - The allusion to the public games is still carried on: Thou hast been called into this palaestra; thou hast been accepted as one proper to enter the lists with any antagonists that may offer; in the presence of many witnesses thou hast taken the necessary engagements upon thee, and submitted to be governed by the laws of the stadium; many eyes are upon thee, to see whether thou wilt fight manfully, and be faithful. Timothy's faith was undoubtedly tried by severe persecution. In Heb 13:23, it is said: Know ye that our brother Timothy is set at liberty. Hence it appears that he was imprisoned for the testimony of Christ, and perhaps it was then, more than at his ordination, that he made the good confession here mentioned. He risked his life and conquered. If not a martyr, he was a confessor.

I give thee charge - This is similar to that in 1Tim 5:21 (note).

Who quickeneth all things - God, who is the fountain of life, and who is the resurrection; and who will raise thee up at the last day to a life of ineffable glory, if thou be faithful unto death. And should thy life fall a sacrifice to the performance of thy duty, all will be safe; for thy life is hid with Christ in God, and when he who is thy life shall appear, then shalt thou also appear with him in glory! Thy kingdom is not of this world; remember that this good confession was made by thy Master before Pilate. Keep disentangled from all earthly things, live to and for God, and all will be well.

A good confession - The confession made by Christ before Pontius Pilate is, that he was Messiah the King; but that his kingdom was not of this world; and that hereafter he should be seen coming in the clouds of heaven to judge the quick and dead. See Joh 18:36, Joh 18:37; and Mar 14:61, Mar 14:62.

That thou keep this commandment without spot - Two things are mentioned here:

1. That the commandment itself - the whole doctrine of Christ, should be kept entire.

2. That his life should be agreeable to that doctrine. Keep it without spot - let there be no blot on the sacred book; add nothing to it; take nothing from it; change nothing in it. Deliver down to thy successors the truth as thou hast had it from God himself.

Unrebukable - Let there be nothing in thy conduct or spirit contrary to this truth. Keep the truth, and the truth will keep thee.

Until the appearing of our Lord - Hand it down pure, and let thy conduct be a comment on it, that it may continue in the world and in the Church till the coming of Christ.

Which in his times he shall show - Jesus will appear in the most proper time; the time which the infinite God in his wisdom has appointed for the second coming of his Son.

The blessed and only Potentate - Δυναστης, Potentate, is applied to secular governors; but none of these can be styled ὁ μακαριος και μονος, the happy and only One; ὁ Βασιλευς των βασιλευοντων, the King of kings, or the King over all kings; and Κυριος των κυριευοντων, the Lord over all lords or rulers. These are titles which could not be given to any mortals. This is made more specific by the verse following.

Who only hath immortality - All beings that are not eternal must be mutable; but there can be only one eternal Being, that is God; and he only can have immortality.

Dwelling in the light which no man can approach unto - All this is said by the apostle in three words φως οικων απροσιτον, inhabiting unapproachable light. Such is the excessive glory of God, that neither angel nor man can approach it. It is indeed equally unapproachable to all created beings.

Whom no man hath seen, nor can see - Moses himself could only see the symbol of the Divine presence; but the face of God no man could ever see. Because he is infinite and eternal, therefore he is incomprehensible; and if incomprehensible to the mind, consequently invisible to the eye.

To whom - As the author of being, and the dispenser of all good, be ascribed honor and power - the sole authority of all-pervading, all-superintending, all-preserving, and everlasting might.

The words of St. Paul are inimitably sublime. It is a doubt whether human language can be carried much higher, even under the influence of inspiration, in a description of the supreme Being. It is well known that St. Paul had read the Greek poets. He quotes Aratus, Epimenides, and Menander; this is allowed on all hands. But does he not quote, or refer to, Aeschylus and Sophocles too? Scarcely any person suspects this; and yet there is such a complete similarity between the following quotations from the above poets and the apostle's words, that we are almost persuaded he had them in his eye. But if so, he extends the thought infinitely higher, by language incomparably more exalted. I shall introduce and compare with the text the passages I refer to. 1Tim 6:15 Ὁ μακαριος και μονος Δυναστης, ὁ Βασιλευς των βασιλευοντων, και Κυριος των κυριευοντων.

The supreme Being is also styled the King of kings, and the Blessed, by Aeschylus in his tragedy of the Supplicants: - Αναξ ανακτων, μακαρων Μακαρτατε, και τελεων Τελειοτατον κρατος.

Ver 520. Ed. Porson. "O King of kings! most Blessed of the blessed! most Perfect of the perfect!" 1Tim 6:16 Ὁ μονος εχων αθανασιαν, φως οικων απροσιτον.

In the Antigone of Sophocles there is a sublime address to Jove, of which the following is an extract: Αγηρως χρονῳ Δυναστας, Κατεχεις Ολυμπου Μαρμαροεσσαν αιγλαν.

Ver. 608. Edit. Brunk. "But thou, an ever-during Potentate, dost inhabit the refulgent splendor of Olympus!"

This passage is grand and noble; but how insignificant does it appear when contrasted with the superior sublimity of the inspired writer! The deity of Sophocles dwells in the dazzling splendor of heaven; but the God of Paul inhabits light so dazzling and so resplendent that it is perfectly unapproachable!

Synesius, in his third hymn, has a fine idea on the mode of God's existence, which very probably he borrowed from St. Paul: - Κεκαλυμμενε νου Ιδιαις αυγαις. "O intellectual Being! veiled in thine own effulgence!"

And a few lines after, he says, - Συ το κρυπτομενον Ιδιαις αυγαις. "Thou art He who art concealed by thy splendors."

All these are excellent, but they are stars of the twelfth magnitude before the apostolic Sun.

See a quotation from Euripides, 2Tim 4:8.

Charge them that are rich - He had before, in 1Tim 6:9, 1Tim 6:10, given them a very awful lesson concerning their obtaining riches; and now he gives them one equally so concerning their use of them.

That they be not high-minded - That they do not value themselves on account of their wealth, for this adds nothing to mind or moral worth.

Nor trust in uncertain riches - Πλουτου αδηλοτητι· The uncertainty of riches; things which are never at a stay, are ever changing, and seldom continue long with one proprietor; therefore, as well as on many other accounts, they are not to be trusted in: they cannot give happiness, because they are not fixed and permanent; neither can they meet the wishes of an immortal spirit; but in the living God, who is the unchangeable fountain of perfection.

Who giveth us richly all things to enjoy - Who not only has all good, but dispenses it liberally for the supply of the wants of all his creatures; and he does not give merely what is necessary, but he gives what tends to render life comfortable. The comforts of life come from God, as well as the necessaries. He not only gives us a bare subsistence, but he gives us enjoyments. Were it not for the oppression and rapine of wicked men, every situation and state in life would be comparatively comfortable. God gives liberally; man divides it badly.

That they do good - That they relieve the wants of their fellow creatures, according to the abundance which God has given them. The highest luxury a human being can enjoy on this side of the grave.

Rich in good works - That their good works may be as abundant as their riches.

Ready to distribute - Ευμεταδοτους ειναι· That they give nothing through partiality or favor, but be guided in their distribution by the necessities of the objects presented to them; and that they confine not their charity at home, but scatter it abroad.

Willing to communicate - Κοινωνικους· Bringing every poor person into a state of fellowship with themselves.

Laying up in store for themselves a good foundation - St. Paul seems to have borrowed this form of speech from Tobit. See 4:8, 9: If thou hast abundance, give alms accordingly: if thou hast but a little, be not afraid to give according to that little: for thou treasurest up a good reward for thyself against the day of necessity. Θεμα ραρ αγαθον θησαυριζεις σεαυτω εις ἡμεραν αναγκης. The apostle says: Αποθησαυριζοντας ἑαυτοις θεμελιον καλον εις το μελλον, ἱνα επιλαβωνται της αιωνιου ζωης "Treasuring up a good foundation to them for the future, that they may lay hold on eternal life." The sentiment is the same in both writers; the words nearly so; and the meaning is simply this, as it is judiciously paraphrased by Mr. J. Wesley in his note on this passage: "Treasuring up for themselves a good foundation, of an abundant reward by the free mercy of God, that they may lay hold on eternal life. This cannot be done by almsdeeds; yet, they come up for a memorial before God; Act 10:4. And the lack even of this may be the cause why God will withhold grace and salvation from us." Christ has said: Blessed are the merciful for they shall obtain mercy. They who have not been merciful according to their power, shall not obtain mercy; they that have, shall obtain mercy: and yet the eternal life which they obtain they look for from the mercy of God through Jesus Christ.

O Timothy, keep that which is committed to thy trust - This is another repetition of the apostolic charge. (See 1Tim 1:5, 1Tim 1:18, 1Tim 1:19; 1Tim 4:6, 1Tim 4:7,1Tim 4:14, 1Tim 4:15, 1Tim 4:16; 1Tim 5:21; 1Tim 6:13.) Carefully preserve that doctrine which I have delivered to thee. Nothing can be more solemn and affectionate than this charge.

Avoiding profane and vain babblings - See on 1Tim 1:4 (note), and 1Tim 4:7 (note)

And oppositions of science falsely so called - Και αντιθεσεις της ψευδωνυμου γνωσεως· And oppositions of knowledge falsely so named. Dr. Macknight's note here is worthy of much attention: "In the enumeration of the different kinds of inspiration bestowed on the first preachers of the Gospel, 1Cor 12:8, we find the word of knowledge mentioned; by which is meant that kind of inspiration which gave to the apostles and superior Christian prophets the knowledge of the true meaning of the Jewish Scriptures. This inspiration the false teachers pretending to possess, dignified their misinterpretations of the ancient Scriptures with the name of knowledge, that is, inspired knowledge; for so the word signifies, 1Cor 14:6. And as by these interpretations they endeavored to establish the efficacy of the Levitical atonements, the apostle very properly termed these interpretations oppositions of knowledge, because they were framed to establish doctrines opposite to, and subversive of, the Gospel. To destroy the credit of these teachers, he affirmed that the knowledge from which they proceeded was falsely called inspired knowledge; for they were not inspired with the knowledge of the meaning of the Scriptures, but only pretended to it." Others think that the apostle has the Gnostics in view. But it is not clear that these heretics, or whatever they were, had any proper existence at this time. On the whole, Dr. Macknight's interpretation seems to be the best.

Which some professing - Which inspired knowledge some pretending to, have set up Levitical rites in opposition to the great Christian sacrifice, and consequently have erred concerning the faith - have completely mistaken the whole design of the Gospel. See 1Tim 1:6, 1Tim 1:7.

Grace be with thee - May the favor and influence of God be with thee, and preserve thee from these and all other errors!

Amen - This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases it appears to have been added by different transcribers nearly in the same way in which we add the word Finis, simply to indicate the end of the work.

The subscriptions as usual are various. The following are the most remarkable afforded by the MSS.: -

The first to Timothy is completed; the second to Timothy begins. - DE.

The First Epistle to Timothy is completed; the second to him begins. - G. The first to Timothy, written from Laodicea. - A. The first to Timothy, written from Ladikia. - Claromont. Written from Laodicea, which is the metropolis of Phrygia. - The first to Timothy, written from Laodicea, which is the metropolis of Phrygia of Pacatiana. - Common Greek Text, and several MSS. Instead of Pacatiana, some have Pancatiana, Capatiana, and Paracatiana.

The Versions are not less discordant: -

The First Epistle to Timothy, which, was written from Laodicea. - Syr.

The Vulgate has no subscription.

The end of the epistle. It was written from Laodicea, which is the metropolis of the cities of Phrygia. - Arab.

To the man Timothy. - Aethiopic.

The First Epistle to Timothy, written from Athens. - Arabic of Erpenius.

Written from Athens, and sent by Titus, his disciple. - Coptic.

Written from Macedonia. - Auctor Synops.

The First Epistle to Timothy is ended. It was written from Laodicea, the metropolis of Phrygia of Pacatiana. - Philoxenian Syriac.

There is one authority in Griesbach, Mt. c., for its being written from Nicopolis. This is the opinion also of Dr. Macknight.

That the epistle was not written from Laodicea nor Athens, but from Macedonia, has been rendered probable by the arguments produced in the preface, to which the reader is referred for this and the date of the epistle itself.

Review of 1 Timothy

In reviewing the whole of this epistle, I cannot help considering it of the first consequence to the Church of God. In it we see more clearly than elsewhere what the ministers of the Gospel should be, and what is the character of the true Church. Bishops, presbyters, and deacons are particularly described; and their qualifications so circumstantially detailed, that it is impossible to be ignorant on this head. What the Church should be is also particularly stated; it is the house of the living God; the place where he lives, works, and manifests himself. The doctrines and discipline of the Church are not less specifically noted. All these subjects are considered at large in the notes, and here nothing need be added.

Should it be said, the apostle, in giving the qualifications of a bishop, "nowhere insists on human learning," it may be answered in general, that no ignorant person in those times could have possibly got admittance into the Church as a teacher of Christianity. Every person, acknowledged as a teacher, was himself well taught in the word of God, and well taught by the Spirit of God; and much teaching of the Divine Spirit was then necessary, as the New Testament Scriptures were not then completed; and, if we were to allow the earlier date of this epistle, scarcely any part of the New Testament had then been written. The gospels had not come as yet into general circulation; and only a few of St. Paul's epistles, viz. those to the Thessalonians, and that to the Galatians, and the first to the Corinthians, had been written before the year 56. At such times much must have been done by immediate revelations, and a frequent communication of miraculous powers.

It is natural for men to run into extremes; and there is no subject on which they have run into wider extremes than that of the necessity of human learning; for in order to a proper understanding of the sacred Scriptures, on one hand, all learning has been cried down, and the necessity of the inspiration of the Holy Spirit, as the sole interpreter, strongly and vehemently argued. On the other, all inspiration has been set aside, the possibility of it questioned, and all pretensions to it ridiculed in a way savouring little of Christian charity or reverence for God. That there is a middle way from which these extremes are equally distant, every candid man who believes the Bible must allow. That there is an inspiration of the Spirit which every conscientious Christian may claim, and without which no man can be a Christian, is sufficiently established by innumerable scriptures, and by the uninterrupted and universal testimony of the Church of God; this has been frequently proved in the preceding notes. If any one, professing to be a preacher of the Gospel of Jesus, denies, speaks, or writes against this, he only gives awful proof to the Christian Church how utterly unqualified he is for his sacred function. He is not sent by God, and therefore he shall not profit the people at all. With such, human learning is all in all; it is to be a substitute for the unction of Christ, and the grace and influences of the Holy Spirit.

But while we flee from such sentiments, as from the influence of a pestilential vapour, shall we join with those who decry learning and science, absolutely denying them to be of any service in the work of the ministry, and often going so far as to assert that they are dangerous and subversive of the truly Christian temper and spirit, engendering little besides pride, self-sufficiency, and intolerance?

That there have been pretenders to learning, proud and intolerant, we have too many proofs of the fact to doubt it; and that there have been pretenders to Divine inspiration, not less so, we have also many facts to prove. But such are only pretenders; for a truly learned man is ever humble and complacent, and one who is under the influence of the Divine Spirit is ever meek, gentle, and easy to be entreated. The proud and the insolent are neither Christians nor scholars. Both religion and learning disclaim them, as being a disgrace to both.

But what is that learning which may be a useful handmaid to religion in the ministry of the Gospel? Perhaps we may find an answer to this important question in one of the qualifications which the apostle requires in a Christian minister, 1Tim 3:2 : He should be apt to teach - capable of teaching others. See the note on 1Tim 3:2. Now, if he be capable of teaching others, he must be well instructed himself; and in order to this he will need all the learning that, in the course of the Divine providence, he is able to acquire.

But it is not the ability merely to interpret a few Greek and Latin authors that can constitute a man a scholar, or qualify him to teach the Gospel. Thousands have this knowledge who are neither wise unto salvation themselves, nor capable of leading those who are astray into the path of life. Learning is a word of extensive import; it signifies knowledge and experience; the knowledge of God and of nature in general, and of man in particular; of man in all his relations and connections; his history in all the periods of his being, and in all the places of his existence; the means used by Divine providence for his support; the manner in which he has been led to employ the powers and faculties assigned to him by his Maker; and the various dispensations of grace and mercy by which he has been favored. To acquire this knowledge, an acquaintance with some languages, which have long ceased to be vernacular, is often not only highly expedient, but in some cases indispensably necessary. But how few of those who pretend most to learning, and who have spent both much time and much money in seats of literature in order to obtain it, have got this knowledge! All that many of them have gained is merely the means of acquiring it; with this they become satisfied, and most ignorantly call it learning. These resemble persons who carry large unlighted tapers in their hand, and boast how well qualified they are to give light to them who sit in darkness, while they neither emit light nor heat, and are incapable of kindling the taper they hold. Learning, in one proper sense of the word, is the means of acquiring knowledge; but multitudes who have the means seem utterly unacquainted with their use, and live and die in a learned ignorance. Human learning, properly applied and sanctified by the Divine Spirit, is of inconceivable benefit to a Christian minister in teaching and defending the truth of God. No man possessed more of it in his day than St. Paul, and no man better knew its use. In this, as well as in many other excellences, he is a most worthy pattern to all the preachers of the Gospel. By learning a man may acquire knowledge; by knowledge reduced to practice, experience; and from knowledge and experience wisdom is derived. The learning that is got from books or the study of languages is of little use to any man, and is of no estimation, unless practically applied to the purposes of life. He whose learning and knowledge have enabled him to do good among men, and who lives to promote the glory of God and the welfare of his fellow creatures, can alone, of all the literati, expect to hear in the great day: Well done, good and faithful servant! Enter thou into the joy of thy Lord.

How necessary learning is at present to interpret the sacred writings, any man may see who reads with attention; but none can be so fully convinced of this as he who undertakes to write a comment on the Bible. Those who despise helps of this kind are to be pitied. Without them they may, it is true, understand enough for the mere salvation of their souls; and yet even much of this they owe, under God, to the teaching of experienced men. After all, it is not a knowledge of Latin and Greek merely that can enable any man to understand the Scriptures, or interpret them to others; if the Spirit of God take not away the veil of ignorance from the heart, and enlighten and quicken the soul with his all-pervading energy, all the learning under heaven will not make a man wise unto salvation.

Finished correcting for a new edition, Dec. 22d, 1831. - A.C.

Let servants under the yoke - Of heathen masters. Account them worthy of all honour - All the honour due from a servant to a master. Lest the name of God and his doctrine be blasphemed - As it surely will, if they do otherwise.

Let them not despise them - Pay them the less honour or obedience. Because they are brethren - And in that respect on a level with them. They that live in a religious community know the danger of this; and that greater grace is requisite to bear with the faults of a brother, than of an infidel, or man of the world. But rather do them service - Serve them so much the more diligently. Because they are joint partakers of the great benefit - Salvation. These things - Paul, the aged, gives young Timotheus a charge to dwell upon practical holiness. Less experienced teachers are apt to neglect the superstructure, whilst they lay the foundation; but of so great importance did St. Paul see it to enforce obedience to Christ, as well as to preach faith in his blood, that, after strongly urging the life of faith on professors, he even adds another charge for the strict observance of it.

If any teach otherwise - Than strict practical holiness in all Its branches. And consent not to sound words - Literally, healthful words; words that have no taint of falsehood, or tendency to encourage sin. And the doctrine which is after godliness - Exquisitely contrived to answer all the ends, and secure every interest, of real piety.

He is puffed up - Which is the cause of his not consenting to the doctrine which is after inward, practical religion. By this mark we may know them. Knowing nothing - As he ought to know. Sick of questions - Doatinglyy fond of dispute; an evil, but common, disease; especially where practice is forgotten. Such, indeed, contend earnestly for singular phrases, and favourite points of their own. Everything else, however, like the preaching of Christ and his apostles, is all "law," and "bondage," and "carnal reasoning." Strifes of words - Merely verbal controversies. Whereof cometh envy - Of the gifts and success of others. Contention - For the pre - eminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves. Evil surmisings - It not being their way to think well of those that differ from themselves in opinion.

Supposing that gain is godliness - Thinking the best religion is the getting of money: a far more common case than is usually supposed.

But godliness with content - The inseparable companion of true, vital religion. Is great gain - Brings unspeakable profit in time, as well as eternity.

Neither can we carry anything out - To what purpose, then, do we heap together so many things? O, give me one thing, - a safe and ready passage to my own country!

Covering - That is, raiment and an house to cover us. This is all that a Christian needs, and all that his religion allows him to desire.

They that desire to be rich - To have more than these; for then they would be so far rich; and the very desire banishes content, and exposes them to ruin. Fall - plunge - A sad gradation! Into temptation - Miserable food for the soul! And a snare - Or trap. Dreadful "covering!" And into many foolish and hurtful desires - Which are sown and fed by having more than we need. Then farewell all hope of content! What then remains, but destruction for the body, and perdition for the soul?

Love of money - Commonly called "prudent care" of what a man has. Is the root - The parent of all manner of evils. Which some coveting have erred - Literally, missed the mark. They aimed not at faith, but at something else. And pierced themselves with many sorrows - From a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!

But thou, O man of God - Whatever all the world else do. A man of God is either a prophet, a messenger of God, or a man devoted to God; a man of another world. Flee - As from a serpent, instead of coveting these things. Follow after righteousness - The whole image of God; though sometimes this word is used, not in the general, but in the particular, acceptation, meaning only that single branch of it which is termed justice. Faith - Which is also taken here in the general and full sense; namely, a divine, supernatural sight of God, chiefly in respect of his mercy in Christ. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit. Love - This St. Paul intermixes with everything that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness.

Fight the good fight of faith - Not about words. Lay hold on eternal life - Just before thee. Thou hast confessed the good confession - Perhaps at his baptism: so likewise, 1Tim 6:13; but with a remarkable variation of the expression. Thou hast confessed the good confession before many witnesses - To which they all assented. He witnessed the good confession; but Pilate did not assent to it.

I charge thee before God, who quickeneth all things - Who hath quickened thee, and will quicken thee at the great day.

Which - Appearing. In his own times - The power, the knowledge, and the revelation of which, remain in his eternal mind.

Who only hath underived, independent immortality. Dwelling in light unapproachable - To the highest angel. Whom no man hath seen, or can see - With bodily eyes. Yet "we shall see him as he is."

What follows seems to be a kind of a postscript. Charge the rich in this world - Rich in such beggarly riches as this world affords. Not to be highminded - O who regards this! Not to think better of themselves for their money, or anything it can purchase. Neither to trust in uncertain riches - Which they may lose in an hour; either for happiness or defence. But in the living God - All the rest is dead clay. Who giveth us - As it were holding them out to us in his hand. All things - Which we have. Richly - Freely, abundantly. To enjoy - As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. Where else is there any notice taken of the rich, in all the apostolic writings, save to denounce woes and vengeance upon them?

To do good - To make this their daily employ, that they may be rich - May abound in all good works. Ready to distribute - Singly to particular persons. Willing to communicate - To join in all public works of charity.

Treasuring up for themselves a good foundation - Of an abundant reward, by the free mercy of God. That they may lay hold on eternal life - This cannot be done by alms - deeds; yet they "come up for a memorial before God," Acts 10:4. And the lack even of this may be the cause why God will withhold grace and salvation from us.

Keep that which is committed to thy trust - The charge I have given thee, 1Tim 1:18. Avoid profane empty babblings - How weary of controversy was this acute disputant! And knowledge falsely so called - Most of the ancient heretics were great pretenders to knowledge.

1 LEt as many servants as are under the yoke , count their own masters worthy of all honour : that the name of God, and his doctrine be not blasphemed .

Under the yoke of servitude, not being manumised, or made free.

Abundant honour, let Christian Servants give their Masters instead of less, double the honour which Pagan Servants do.

For the credit of the Gospel, and for the honour of God; that none may say that Religion teacheth Servants any disobedience, or breaketh the bands of civil Relations: but on the contrary that it obligeth Professors to a more faithful, and full discharge of such duties, Servants to be the best of Servants, &c.

Marginal references: Eph. 6.5.; Tit. 2.5.

2 And they that have believing masters, let them not despise them because they are brethren : but rather do them service , because they are faithful and beloved, partakers of the benefit . These things teach and exhort .

Some Christians were Servants to Iews or Pagans who both came under the Gospel notion of Believers, as to these the Apostle had given directions in verse 1. Others served Masters and Mistrisses that were Christians. The Apostle not ignorant of Sathans devices, foresaw that the former would be under a temptation to neglect, and despise their Masters, or Mistresses, because they were Idolaters or of a false Religion, Enemies to the Gospel: and the latter under a temptation not to be so diligent, and serviceable as they should be, because their Governours in a spiritual sense were their Equals, their Brethren and Sisters, the Apostle here declares, that the Rule of the Gospel neither allow the one, nor the other; as to the former he had spoken, nor saith he let those that have Masters or Mistrisses that are Christians despise them, by which he means, not be equally obedient or serviceable to them, because there is a spiritual equality, or relation betwixt them.

But the rather do them service looking upon this as a farther obligation upon them.

Because they are Believers, such as love our common Lord, and are beloved of him, and such as all good Christians ought to love, being partakers of the gift of God Christ Iesus, and the great benefit of Redemption through his blood.

And he willeth Timothy to teach the Christians, at Ephesus, that this was the will of God and accordingly to call upon them for an obedience to it.

Marginal references: Or, believing.

3 If any man teach otherwise , and consent not to wholesome words , even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness ;

If there be any person who either more publickly, or more privately shall take upon him to instruct people otherwise.

What he means by wholesome words, his next words shew they are called wholsome because they tend to prevent the sickness of sin, or to cure the Soul of its spiritual distempers.

Words either spoken by Christ, or from Christ, or tending to his honour, and glory, or to the promoting of piety, and godliness, or which are according to the rule of godliness.

Marginal references: [illegible: 1 word] 1.3.

4 He is proud , knowing nothing , but doting about questions and strifes of words , whereof cometh envy , strife , railings , evil surmisings .

[non-Latin text not transcribed], he is swelled, or blown up, i. e. with pride swelling in opinion, and conceit of himself, he is a fanatick.

Knowing nothing solidly, and truly, but

is brain-sick, about questions of no use, but to make a contention about words,

Whence cometh Env[illegible: 1 letter], when he once comes to perceive that others are wiser then he.

Strife, for an ignorant person if proud, can never yeild that another knows more then he doth.

Railings, are commonly the revenges of ignorant Sciolists, that would be thought something and are nothing, when they perceive they are outdone by others, then they rail.

Evil surmisings, [non-Latin text not transcribed], when they can in Truth say no evil of others they will uncharitabl[illegible: 1 letter] [illegible: 1 letter]urmise and suspect evil of them.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 word] 8.2.; [illegible: 1 paragraph]; [illegible: 1 span] 2.23 [illegible: 1 span]

5 Perverse disputing of men of corrupt minds, and destitute of the truth , supposing that gain is godliness : From such withdraw thy self .

[non-Latin text not transcribed], mutual tearings, and gallings of, or enterferrings with one another. The word is applied to Horses knocking one foot against another, the word without the preposition [non-Latin text not transcribed] signifies School-conflicts by disputations, the preposition added makes it to signifie in an evil sense, disputations of Sophisters, not candid for the finding out of Truth, but perverse and litigious meerly for masteries, which he saith proceeds from men corrupted as to their understanding and judgment.

All whose Religion is gain of Riches or Reputation.

With such men have nothing to do, avoid them in thy private converse and cast them out of the Church if their faults be publick scandals, and they be contumacious.

Marginal references: [illegible: 1 word] 11.16. [illegible: 1 word] 3.8.; [illegible: 1 paragraph]; [illegible: 1 paragraph]; [illegible: 1 paragraph]; [illegible: 1 span] [illegible: 1 letter].5.

6 But godliness with contentment is great gain .

Godliness. The exercise of a true Faith in Christ conjoined with an Holy Life is a good revenue of it self having in it [non-Latin text not transcribed], a self sufficiency. He doth not here suppose that Godliness can be separated from a contented frame of Spirit with that lot which God hath chosen for us (for that cannot be) but as being alwayes attended with a contentation of mind, in which alone lyeth true Riches (for such men never want enough.) A good man Solomon saith, is satisfied from himself, Prov. 14.14. for which reason alone Godliness is [non-Latin text not transcribed], a great annual revenue.

Marginal references: [illegible: 1 word] 15.16.

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

This agreeth with Iob 1.21. and with experience, and is a potent argument against immoderate desires of having much of this worlds Goods, or using extravagant actions to obtain them, for when we have got all we can, we have got but a viaticum, something to serve us in our journey, which we must leave when we dye, and whether to a wise man or a fool none knoweth, Eccles. 2.19.

Marginal references: [illegible: 1 word] 49.17.

8 And having food and raiment let us be therewith content .

If therefore God gives us any thing more then is necessary for us, let us take it thankfully, and use it for Gods glory: but if we have no more then is just necessary for us, let us not repine, or murmur but be content, without murmuring against God, or using any undue means, out of an inordinate desire to get more.

Marginal references: [illegible: 1 word] 13.5.

9 But they that will be rich fall into temptation, and a snare , and into many foolish and hurtful lusts , which drown men in destruction and perdition .

Or, for.

They who out of a covetous and immoderate desire of being rich in this Worlds Goods, will use any arts, and do any unlawful thing without any just regard to the Law of God.

Fall into many temptations and snares, are exposed to impetuous inclinations and motions to that which is evil, and may and will be snares to their Souls.

Kindling in them many foolish and pernicious desires contrary to the Law of God, which

have a direct tendency to the eternal ruine of their Souls not to be prevented but by the force and powerful Grace of God.

Marginal references: [illegible: 1 word] 15.27. [illegible: 1 letter] 10.21. & [illegible: 1 letter]. Matth. [illegible: 1 letter]. Jam. 5.1.

10 For the love of mony is the root of all evil : which while some coveted after, they have erred from the faith , and pierced themselves through with many sorrows .

Mony it self is not evil, but the immoderate love of it whether discerned in an over eager desire after it, or an excessive delight in it is the cause of much evil both of sin, and punishment.

Which Mony while some too greedily thirsted after (for though the article be feminine and cannot Grammatically agree with [non-Latin text not transcribed], which is [illegible: 1 letter]euter, yet that doth agree with it as to the sense being understood in [non-Latin text not transcribed], with which the subjunctive article Grammatically agreeth) they have erred, or been seduced from the Faith, that is the doctrine of the Gospel or profession of Christianity.

And exposed themselves to a great many sorrows, which have pierced their very Souls, such as cares, troubles for the loss of their Estates, &c.

Marginal references: Or, been reduced.

11 But thou, O man of God , flee these things : and follow after righteousness , godliness , faith , love , patience , meekness .

That is O thou minister of God, whose service is not the service of the World. It is a compellation borrowed from the Old Testament, where we find it often applied to such whose work was to reveal the Divine Will, 2 Kings 1.9. and 4. 39, 40. by giving Timothy this compellation, he mindeth him, how much he was concerned to contemn the World,

Flee this eager pursuit of Riches.

And follow after justice, or the business of a righteous Life in thy Conversation with men.

And piety toward God.

The exercise and Life of Faith.

Love to God and thy Neighbour.

A quiet bearing of Injuries.

And a gentleness of Spirit opposed to all rash Anger.

Marginal references: 2 Tim. 2.22.

12 Fight the good fight of faith , lay hold on eternal life , whereunto thou art also called , and hast professed a good profession before many witnesses .

The fight of Faith is our encountring that opposition which we meet with from the World, the Flesh, or the Devil for a strenuous defending the Doctrine of Faith, or making it good by a Life sutable to the rule of Faith. This is called a good fight either in opposition to the bad [illegible: 1 letter]ights of the men of the World in maintenance of their lusts, or the ludicrous fights usually in their publick games, or of the intrinsick nobleness and exercise of it, or the good event, or issue of it and Timothy is bid to fight it, by a metaphor either drawn from Souldiers, or such as exercised themselves in their games.

By eternal Life is meant a right and title to it, which he calls to him to lay hold as is thought by a metaphor from those that were exercised in their games, and did what they could first to lay hold of the prize proposed to Conquerors.

To which Eternal Life, or rather to which good fight thou art called both by the internal call of Gods Spirit, and by thy more external call to the Ministry.

And to which thou hast obliged thy self by Covenant or Promise, made either in thy Baptism, or when thou wert set apart to thy ministry, or of which thou hast given a pledge, by thy profession, and practice in the sight of the Christians in Ephesus.

Marginal references: 1 Cor. 9.25, 26. chap. 1.18. 2 Tim. 4.7.; Phil. 3.12, 14. Verse 19.

13 I give thee charge in the sight of God who quickneth all things and before Christ Jesus, who before Pontius Pilate witnessed a good confession .

The Apostles care of the Church sheweth it self in these severe charges laid upon Timothy, though one whom he knew to be a faithful Minister he chargeth him, calling God to witness, that he had fulfilled his part in laying this charge upon him, the name he here giveth unto God may possibly have a particular reference to the state of the Gospel at that time, the Doctrine and Profession of which had many Enemies, and so it is made use of here to comfort and incourage Timothy. God is called he that quickneth the Dead, Rom. 4.17. here he that quickneth all things.

He proposeth the example of Christ to Timothy as being the head of those that witness a good confession.

Marginal references: chap. 5.21.; Deut. 32.39. 1 Sam. 2.6.; Matth. 27.11. John 18.37.; Or, profession.

14 That thou keep this commandement w without spot, unrebukable x, until the appearing of our Lord Jesus Christ y.

The charge is, that he Faithfully performs all the duties belonging to him as a Christian and a Minister, commissioned from God, in the whole course of his Life, that he may not be liable to a just accusation for the neglect of any part of his Office. This is enforc't by the consideration of the appearance of our Lord Jesus Christ; that is in the day of judgement as the following words make evident; yet the Apostle seems to speak of it, as if Timothy should continue in his Ministry till that appearance. But 'tis manifest by his cautioning the Thessalonians against that false conceit, 2 Thess. 2.2, 3. that the Apostle knew the contrary: for he assures them that that day should not come till many great things enumerated by him should be accomplisht. The meaning therefore of the words to the appearing of Iesus Christ, is the same with our Saviours command to the Angel of the Church of Smyrna, be faithful unto the death, Rev. 2.10. for the whole flux of time from the death of any person till the day of judgment, makes no alteration in his Life; and consequently whoever is faithful unto the death is so till the appearing of Christ. And there is no motive more powerful to a zealous and faithful discharge of our duty, no excitation more rou[illegible: 1 letter]ing from the security and carelessness of the Flesh, then the serious believing consideration of the glorious reward to be dispersed by our Saviour, to his faithful Servants in that day, and the dreadful condemnation that shall pass upon those who have been careless and negligent in the sacred Ministry.

Marginal references: Phil. 1.6.10, 1 Thess. 3.13. and 5.23.

15 Which in his times he shall shew , who is the blessed, and onely Potentate , the King of kings, and Lord of lords .

or, Which Christ coming the second time, God in his time, h[illegible: 1 letter]s proper seasons (so it is in the Greek) will shew. Or which appearing of our Lord Jesus, God in his time will shew, for some Greek copies read the article in the feminine termination to distinguish the order of the Trinities working, as the first coming of Christ is made to be from the Fathers sending, so is also the second coming.

God is said to be the onely Potentate because he hath onely power in, and from himself. By him Kings reign, and he is called the blessed Potentate, because he is the fountain of all felicity and happiness.

That is, the most mighty King, and Lord, to whom all other Princes are Subjects, all other Lords are Vassals, Rev. 17.14. and 19.16. These terms seem here to be applyed to the Father, though they agree also to the Son, and the Spirit. They are applied to Christ, Rev. 17.14. and 19.16.

Marginal references: chap. 1.11, 17.

16 Who onely hath immortality , dwelling in the light , which no man can approach unto , whom no man hath seen , nor can see : to whom be honour and power everlasting. Amen .

Of himself; our Souls, and Angels are Immortal from the gift of God, or Immortality signifies here, the same with Eternity, or Immutability.

Continually incompassed with a glory that is unspeakable, 1 Iohn 1.5.

To which no man can in this Life come nigh.

Nor did Moses or Stephen, Or any other ever see his glory, so as to comprehend it, or in the full perfection of it.

Nor can the Sons of men see him, with their bodily eyes, or so as to comprehend him in his perfection, though some have with their bodily eyes seen his back parts, and appearances, and with their Souls have through his Grace been enabled spiritually to behold him.

To which immortal, glorious, invisible God belongs, and let there for ever be given, honour and power.

Marginal references: Exod. 33.20. John 1.18. 1 Joh. 4.12, 20.

17 Charge them that are rich in this world , that they be not high minded , nor trust in uncertain riches , but in the living God , who giveth us richly all things to enjoy :

Those that are rich in Grace, and the good things of another Life, need not this charge, but there are diverse at Ephesus, who have great Estates in Goods, or Houses, or Lands, and but poor in gracious habits, charge them.

That their Riches do not lift them up into an high conceit, or opinion of themselves, which worldly riches often do.

And that they repose no confidence in them, making them their strong City, Prov. 10.15. as if they could secure them from evil, or make them happy.

But let them repose their trust in God, who hath Life in himself, giveth Life unto all other things, and liveth for ever.

And is he who gives us all we have, though it be bought with our peny.

Marginal references: Job 31.24. Psal. 62.10. Mark 10.24.; Gr. the uncertainty of riches▪

18 That they do good , that they be rich in good works , ready to distribute , willing to communicate .

That is to others, as they have opportunity.

Be plentiful in Alms-deeds, or more generally in all good works of Piety or Charity.

That they be not backward to distribute that of which God hath made them Stewards, to those that want.

But give freely and without grudging, according to their Masters order, as becometh those who are but Stewards as to the Riches which they have.

Marginal references: Luk. 12.21. Jam. 2.5.; Or, sociable.

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

Riches in themselves are but for the present, but there is an use may be made of them for the time to come, if we imploy them for the better inabling us to do what God hath commanded us to do, Matth. 6.20. Luk. 12.33. those acts of obedience to the command of God for the use of our Estates, though they can merit nothing, (for what proportion can there be betwixt a few Shillings and Eternal Life?) yet will be a good bottom for us to hope for the time to come.

That God will give us an eternal happiness, not as a reward of debt but of Free Grace.

Marginal references: verse 12.

20 O Timothy, keep that which is committed to thy trust , avoiding profane and vain bablings , and oppositions of science falsly so called .

Either the Doctrine of the Gospel, which Ministers ought to keep pure, and without mixture, or the ministerial Office; be true, and faithful in the discharge of it, Preaching Christ and the Doctrine of Christ.

Avoid all impertinent discoursings under the notion of Preaching, which in thy discharge of that work, are the best of them but profane bablings.

Avoid also all idle speculations, and disputations, no way serving to the end of Preaching and falsly called Science.

Marginal references: 2 Tim. 1.14▪ Rev. 3.3.; chap. 1.46. and 4.7. 2 Tim. 2.16.23▪

21 Which some professing have erred concerning the faith . Grace be with thee . Amen.

Which kind of Science, some pretending and boasting of, Studying to shew themselves learned, and subtil men, they have been led into errors in Christianity, apostatizing from the Doctrine of Faith.

Viz. The Grace, Mercy, and Peace from God our Father and Jesus Christ our Lord, mentioned 2 Tim. 1. verse 2.

Marginal references: 2 Tim. 2.1[illegible: 1 letter] ▪

The Duty of Servants. (a. d. 64.)

1 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. 2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. 3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; 4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, 5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

I. Here is the duty of servants. The apostle had spoken before of church-relations, here of our family-relations. Servants are here said to be under the yoke, which denotes both subjection and labour; they are yoked to work, not to be idle. If Christianity finds servants under the yoke, it continues them under it; for the gospel does not cancel the obligations any lie under either by the law of nature or by mutual consent. They must respect their masters, count them worthy of all honour (because they are their masters), of all the respect, observance, compliance, and obedience, that are justly expected from servants to their masters. Not that they were to think that of them which they were not; but as their masters they must count them worthy of all that honour which was fit for them to receive, that the name of God be not blasphemed. If servants that embraced the Christian religion should grow insolent and disobedient to their masters, the doctrine of Christ would be reflected on for their sakes, as if it had made men worse livers than they had been before they received the gospel. Observe, If the professors of religion misbehave themselves, the name of God and his doctrine are in danger of being blasphemed by those who seek occasion to speak evil of that worthy name by which we are called. And this is a good reason why we should all conduct ourselves well, that we may prevent the occasion which many seek, and will be very apt to lay hold of, to speak ill of religion for our sakes. Or suppose the master were a Christian, and a believer, and the servant a believer too, would not this excuse him, because in Christ there is neither bond nor free? No, by no means, for Jesus Christ did not come to dissolve the bond of civil relation, but to strengthen it: Those that have believing masters, let them not despise them because they are brethren; for this brotherhood relates only to spiritual privileges, not to any outward dignity or advantage (those misunderstood and abuse their religion who make it a pretence for denying the duties that they owe to their relations); nay, rather do them service, because they are faithful and beloved. They must think themselves the more obliged to serve them because the faith and love that bespeak men Christians oblige them to do good; and that is all wherein their service consists. Observe, It is a great encouragement to us in doing our duty to our relations if we have reason to think they are faithful and beloved, and partakers of the benefit, that is, of the benefit of Christianity. Again, Believing masters and servants are brethren, and partakers of the benefit; for in Christ Jesus there is neither bond nor free, for you are all one in Christ Jesus, Gal. iii. 28. Timothy is appointed to teach and exhort these things. Ministers must preach not only the general duties of all, but the duties of particular relations.

II. Paul here warns Timothy to withdraw from those who corrupted the doctrine of Christ, and made it the subject off strife, debate, and controversy: If any man teach otherwise (v. 3-5), do not preach practically, do not teach and exhort that which is for the promoting of serious godliness—if he will not consent to wholesome words, words that have a direct tendency to heal the soul—if he will not consent to these, even the words of our Lord Jesus Christ. Observe, We are not required to consent to any words as wholesome words except the words of our Lord Jesus Christ; but to those we must give our unfeigned assent and consent, and to the doctrine which is according to godliness. Observe, The doctrine of our Lord Jesus is a doctrine according to godliness; it has a direct tendency to make people godly. But he that does not consent to the words of Christ is proud (v. 4) and contentious, ignorant, and does a great deal of mischief to the church, knowing nothing. Observe, Commonly those are most proud who know least; for with all their knowledge they do not know themselves.—But doting about questions. Those who fall off from the plain practical doctrines of Christianity fall in with controversies, which eat out the life and power of religion; they dote about questions and strifes of words, which do a great deal of mischief in the church, are the occasion of envy, strife, railings, evil surmisings. When men are not content with the words of the Lord Jesus Christ, and the doctrine which is according to godliness, but will frame notions of their own and impose them, and that too in their own words, which man's wisdom teaches, and not in the words which the Holy Ghost teaches (1 Cor. ii. 13), they sow the seeds of all mischief in the church. Hence come perverse disputings of men of corrupt minds (v. 5), disputes that are all subtlety, and no solidity. Observe, Men of corrupt minds are destitute of the truth. The reason why men's minds are corrupt is because they do not stick to the truth as it is in Jesus: supposing that gain is godliness, making religion truckle to their secular interest. From such as these Timothy is warned to withdraw himself. We observe, 1. The words of our Lord Jesus Christ are wholesome words, they are the fittest to prevent or heal the church's wounds, as well as to heal a wounded conscience; for Christ has the tongue of the learned, to speak a word in season to him that is weary, Isa. l. 4. The words of Christ are the best to prevent ruptures in the church; for none who profess faith in him will dispute the aptness or authority of his words who is their Lord and teacher, and it has never gone well with the church since the words of men have claimed a regard equal to his words, and in some cases a much greater. 2. Whoever teaches otherwise, and does not consent to these wholesome words, he is proud, knowing nothing; for pride and ignorance commonly go together. 3. Paul sets a brand only on those who consent not to the words of our Lord Jesus Christ, and the doctrine which is according to godliness; they are proud, knowing nothing: other words more wholesome he knew not. 4. We learn the sad effects of doting about questions and strifes of words; of such doting about questions comes envy, strife, evil surmisings, and perverse disputings; when men leave the wholesome words of our Lord Jesus Christ, they will never agree in other words, either of their own or other men's invention, but will perpetually wrangle and quarrel about them; and this will produce envy, when they see the words of others preferred to those they have adopted for their own; and this will be attended with jealousies and suspicions of one another, called here evil surmisings; then they will proceed to perverse disputings. 5. Such persons as are given to perverse disputings appear to be men of corrupt minds, and destitute of the truth; especially such as act in this manner for the sake of gain, which is all their godliness, supposing gain to be godliness, contrary to the apostle's judgment, who reckoned godliness great gain. 6. Good ministers and Christians will withdraw themselves from such. "Come out from among them, my people, and be ye separate," says the Lord: from such withdraw thyself.

Excellence of Contentment; Evil of Covetousness. (a. d. 64.)

6 But godliness with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 And having food and raiment let us be therewith content. 9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. 11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. 12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle,

I. Takes occasion to show the excellency of contentment and the evil of covetousness.

1. The excellency of contentment, v. 6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come.

(1.) The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Ps. xxxvii. 16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself. [2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage. [3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Phil. iv. 11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment.

(2.) The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, v. 7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage. [2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Eccl. v. 15, 16.

(3.) Hence he infers, having food and raiment, let us be therewith content, v. 8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Prov. xxx. 8. Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jud. xviii. 24. [2.] The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment.

2. The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, v. 9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe,

(1.) The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, &c. [3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition.

(2.) The apostle affirms that the love of money is the root of all evil, v. 10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe, [1.] What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil. [2.] Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, 2 Tim. iv. 10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves.

II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God. 1. He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. 2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness—patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, 2 Cor. x. 3, 4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev. iii. 11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.

The Apostle's Solemn Charge; Caution to Rich. (a. d. 64.)

13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; 14 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: 15 Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; 16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. 17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; 18 That they do good, that they be rich in good works, ready to distribute, willing to communicate; 19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. 20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: 21 Which some professing have erred concerning the faith. Grace be with thee. Amen.

The apostle here charges Timothy to keep this commandment (that is, the whole work of his ministry, all the trust reposed in him, all the service expected from him) without spot, unrebukable; he must conduct himself so in his ministry that he might not lay himself open to any blame nor incur any blemish. What are the motives to move him to this?

I. He gives him a solemn charge: I give thee charge in the sight of God that thou do this. He charges him as he will answer it at the great day to that God whose eyes are upon us all, who sees what we are and what we do:—God, who quickens all things, who has life in himself and is the fountain of life. This should quicken us to the service of God that we serve a God who quickens all things. He charges him before Christ Jesus, to whom in a peculiar manner he stood related as a minister of his gospel: Who before Pontius Pilate witnessed a good confession. Observe, Christ died not only as a sacrifice, but as a martyr; and he witnessed a good confession when he was arraigned before Pilate, saying (John xviii. 36, 37), My kingdom is not of this world: I am come to bear witness unto the truth. That good confession of his before Pilate, My kingdom is not of this world, should be effectual to draw off all his followers, both ministers and people, from the love of this world.

II. He reminds him of the confession that he himself had made: Thou hast professed a good profession before many witnesses (v. 12), namely, when he was ordained by the laying on of the hands of the presbytery. The obligation of that was still upon him, and he must live up to that, and be quickened by that, to do the work of his ministry.

III. He reminds him of Christ's second coming: "Keep this commandment-until the appearing of our Lord Jesus Christ; keep it as long as thou live, till Christ come at death to give thee a discharge. Keep it with an eye to his second coming, when we must all give an account of the talents we have been entrusted with," Luke xvi. 2. Observe, The Lord Jesus Christ will appear, and it will be a glorious appearing, not like his first appearing in the days of his humiliation. Ministers should have an eye to this appearing of the Lord Jesus Christ in all their ministrations, and, till his appearing, they are to keep this commandment without spot, unrebukable. Mentioning the appearing of Christ, as one that loved it, Paul loves to speak of it, and loves to speak of him who shall then appear. The appearing of Christ is certain (he shall show it), but it is not for us to know the time and season of it, which the Father has kept in his own power: let this suffice us, that in time he will show it, in the time that he thinks fit for it. Observe,

1. Concerning Christ and God the Father the apostle here speaks great things. (1.) That God is the only Potentate; the powers of earthly princes are all derived from him, and depend upon him. The powers that exist are ordained of God, Rom. xiii. 1. He is the only Potentate that is absolute and sovereign, and perfectly independent. (2.) He is the blessed and the only Potentate, infinitely happy, and nothing can in the least impair his happiness. (3.) He is King of kings, and Lord of lords. All the kings of the earth derive their power from him; he gave them their crowns, they hold them under him, and he has a sovereign dominion over them. This is Christ's title (Rev. xix. 16), upon his vesture and his thigh; for he has a name higher than the kings of the earth. (4.) He only has immortality. He only is immortal in himself, and has immortality as he is the fountain of it, for the immortality of angels and spirits derived from him. (5.) He dwells in inaccessible light, light which no man can approach unto: no man can get to heaven but those whom he is pleased to bring thither, and admit into his kingdom. (6.) He is invisible: Whom no man hath seen, nor can see. It is impossible that mortal eyes should bear the brightness of the divine glory. No man can see God and live.

2. Having mentioned these glorious attributes, he concludes with a doxology: To him be honour and power everlasting. Amen. God having all power and honour to himself, it is our duty to ascribe all power and honour to him. (1.) What an evil is sin, when committed against such a God, the blessed and only Potentate! The evil of it rises in proportion to the dignity of him against whom it is committed. (2.) Great is his condescension, to take notice of such mean and vile creatures as we are. What are we then, that the blessed God, the King of kings and Lord of lords, should seek after us? (3.) Blessed are those who are admitted to dwell with this great and blessed Potentate. Happy are thy men (says the queen of Sheba to king Solomon), happy are these thy servants, who stand continually before thee, 1 Kings x. 8. Much more happy are those who are allowed to stand before the King of kings. (4.) Let us love, adore, and praise, the great God; for who shall not fear thee, O Lord, and glorify thy name? For thou only art holy, Rev. xv. 4.

IV. The apostle adds, by way of postscript, a lesson for rich people, v. 17-19.

1. Timothy must charge those that are rich to beware of the temptations, and improve the opportunities, of their prosperous estate. (1.) He must caution them to take heed of pride. This is a sin that easily besets rich people, upon whom the world smiles. Charge them that they be not high-minded, or think of themselves above what is meet, or be puffed up with their wealth. (2.) He must caution them against vain confidence in their wealth. Charge them that they trust not in uncertain riches. Nothing is more uncertain than the wealth of this world; many have had much of it one day and been stripped of all the next. Riches make themselves wings, and fly away as an eagle, &c., Prov. xxiii. 5. (3.) He must charge them to trust in God, the living God, to make him their hope, who giveth us richly all things to enjoy. Those who are rich must see God giving them their riches, and giving them to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. (4.) He must charge them to do good with what they have (for what is the best estate worth, any more than as it gives a man an opportunity of doing so much the more good?): That they be rich in good works. Those are truly rich who are rich in good works. That they be ready to distribute, willing to communicate: not only to do it, but to do it willingly, for God loves a cheerful giver. (5.) He must charge them to think of another world, and prepare for that which is to come by works of charity: Laying up in store a good foundation against the time to come, that they may take hold on eternal life.

2. Hence we may observe, (1.) Ministers must not be afraid of the rich; be they ever so rich, they must speak to them, and charge them. (2.) They must caution them against pride, and vain confidence in their riches: That they be not high-minded, nor trust in uncertain riches. Stir them up to works of piety and charity: That they do good, &c. (3.) This is the way for the rich to lay up in store for themselves for the time to come, that they may lay hold on eternal life; in the way of well-doing we are to seek for glory, honour, and immortality, and eternal life will be the end of all, Rom. ii. 7. (4.) Here is a lesson for ministers in the charge given to Timothy: Keep that which is committed to thy trust. Every minister is a trustee, and it is a treasure committed to his trust, which he has to keep. The truths of God, the ordinances of God, keep these, avoiding profane and vain babblings; not affecting human eloquence, which the apostle calls vain babbling, or human learning, which often opposes the truths of God, but keep close to the written word, for that is committed to our trust. Some who have been very proud of their learning, their science, which is falsely so called, have by that been debauched in their principles and been drawn away from the faith of Christ, which is a good reason why we should keep to the plain word of the gospel, and resolve to live and die by that. Observe, [1.] Ministers cannot be too earnestly exhorted to keep what is committed to their trust, because it is a great trust lodged with them: O Timothy, keep that which is committed to thy trust! as if he had said, "I cannot conclude without charging thee again; whatever thou doest, be sure to keep this trust, for it is too great a trust to be betrayed." [2.] Ministers are to avoid babblings, if they would keep what is committed to them, because they are vain and profane. [3.] That science that opposes the truth of the gospel is falsely so called; it is not true science, for if it were it would approve of the gospel and consent to it. [4.] Those who are so fond of such science are in great danger of erring concerning the faith; those who are for advancing reason above faith are in danger of leaving faith.

V. Our apostle concludes with a solemn prayer and benediction: Grace be with thee. Amen. Observe, this is a short, yet comprehensive prayer for our friends, for grace comprehends in it all that is good, and grace is an earnest, yea, a beginning, of glory; for, wherever God gives grace, he will give glory, and will not withhold any good thing from him who walketh uprightly. Grace be with you all. Amen.

CHAP. VI. Verſe 1. Count their own masters]

ANd not under a pretence of Chriſtian liberty, and becauſe in Chriſt Jeſus there is neither bond nor free, ſeek to ſhake off the yoke of obedience that God hath hung upon their necks, See 1 Pet. 2.28.

That the name of God and his doctrine, &c.] Be traduced as a doctrine of liberty. Heathens[illegible: 1 letter]ly at the catch, 1 Pet. 2.12. [non-Latin text not transcribed]. ſpying and prying (as the word there ſignifies) and imputing all publike judgements to Chriſtians miſcarriages. Nunc malè audiunt castigantur que vulgò Christiani (ſaith Lactantius) quod alitèr quàm ſapientibus convenit vivant, & vitia ſub obtentu nominis celent. Lactan de opiſ. Dei ad Demet. Chriſtians are very hardly ſpoken of at this very day, becauſe their converſation is not as becometh the Goſpel of Chriſt, but they think to cover their faults with the fig-leaves of profeſſion.

Verſe 2. Partakers of the benefit] i. e. Of Chriſt, who is here called the benefit, as Joh. 4.10. the gift of God.

Verſe 3. If any man teach otherwiſe] Diſcover himſelf Heterodox, [non-Latin text not transcribed]. out of affectation of ſingularity, &c. as divers doe in this licentious age; broaching things different from the received doctrine, as holding it with Phocion, a goodly thing to diſſent from others.

Conſent not to wholſome words] Words that have a healing property in them. The Scripture (as that library of Alexandria] [non-Latin text not transcribed]. may be properly ſaid to be the ſouls phyſick. By the reading of Livy, Curtius, Aventinus, and other Hiſtorians, many are ſaid to have been recovered of divers deſperate diſeaſes.Joh. Bodin. de utilit hiſtoriae. O facile & beatum curationis genus, ſaith mine authour. But the reading of the holy Scriptures doth a far greater cure then this upon the ſoul.

Verſe 4. He is proud] Gr. He is blown up, big-ſwolne. [non-Latin text not transcribed]. Swelling is a dangerous ſymptome in the body; but much more in the ſoul. Pride and ſelf-concit is a baſtard (ſaith one) begot betwixt a learned head, and an unſanctified heart: which being once conceived in the ſoul, cauſeth it to ſwell till it burſt aſunder with unthankfulneſſe to God for the beſtowing, with envy, ſcorn and diſdain of men in the imparting of ſuch gifts, as may be to them beneficiall.

Knowing nothing] ſc. Aright, and as they ought to know, 1 Cor. 8.2. See the Note there. The Gnoſticks boaſted, that they knew all things knowable. Irenaeus ſaith, that they were ſo beſotted with an opinion of themſelves, that they accounted their own writings to be Goſpel. Such ſelf-admirers alſo were the Illuminates (as they called themſelves) the Manichees, the Novatians: And ſuch are now the Jeſuites, the Sectaries, &c.

Do[illegible: 1 letter]ing about queſtions] Gr. Queſtion ſick. As the Schoolmen, and our new Queſtioniſts.

And ſtrifes of words] [non-Latin text not transcribed]. Frivolous queſtions and quarrels. The wit of heretikes and ſchiſmatikes will better ſerve them to deviſe a thouſand ſhifts to elude the truth, then their pride will ſuffer them once to yeeld, and acknowledge it.

Verſe 5. Perverſe disputings] Endleſſe and needleſſe diſcourſes and exerciſes, oppoſite to thoſe above, Chap. 4.13, 14, 15.

Of men of corrupt mindes] That want not time, but waſte it, Aliud agendo.

From ſuch withdraw thy ſelf] Gr. Stand off, keep at a diſtance, as you would from one that hath a plague-ſore. [non-Latin text not transcribed].

Verſe 6. But godlineſſe with contentment] True piety hath true plenty, and is never without a well-contenting ſufficiency, a full ſelf-ſufficiency. The wicked in the fulneſſe of his ſufficiency is in ſtraits, Job 20 22. Contrariwiſe the godly in the ſulnes of their ſtraits are in an all-ſufficiency.

Verſe 7. We can carry nothing out] But a winding-ſheet, as Saladines ſhirt, which he commanded to be hung up at his buriall, a bare Prieſt going before the bier,Carion Chron. and proclaiming, Saladine the mighty Monarch of the Eaſt is gone, and hath taken no more with him then what you ſee. M Rogers Trea. of love. Indeed I reade of one that being ready to die, clapt a twenty ſhillings piece of gold into his mouth, and ſaid, Some wiſer then ſome: If I muſt leave all the reſt, yet this [illegible: 2 letters]le take with me. Turk Riſt. But this was none of the wiſeſt men you'l ſay: As that great Chaliph of Babylon was none of the happieſt, that was ſtarved to death by the great Cham of Cat[illegible: 1 letter]ia, amidſt the infinite treaſures of gold, ſilver and precious ſtones that he and his predeceſſours had moſt covetouſly heaped together, whereof he willed him to eat and make no ſpare. It is with us in the world (ſaith one) as it was in the Jewiſh fields and orchyards; pluck and eat they might, while there, not pocket, or put up. Or as boyes, that robbing an orchyard meet with the owner at the door.

—modò quem for tuna fovendoDe Annibald Silias [illegible: 2 letters]al. Congeſtis opibus doniſ que refer ſit opimis, Nudum tar tare â port ârit navita cymbâ.

Verſe 8. And having food and raiment] Houſes are not named: for that then they were to ſtand ready to run from place to place, and to leave houſe and all behinde them. Food and raiment, [non-Latin text not transcribed], as Iſidore elegantly here obſerveth, Food not junkets, raiment not ornament, garments quaſi gardments, to gard us from the cold air. Nature is content with a little, grace with leſſe: As, Not to ſtarve, not to thirst, ſaith Galen. Cibus & potus ſunt divitiae Chriſtianorum, [non-Latin text not transcribed] Gol. Greenbam. Aelian. ſaith Hierome. Bread and water with the Goſpel are good cheat, ſaith another. Epicurus could ſay, That he would think himſelf as happy as might be, Si aquam haberet & offam, if he could get but a morſell of meat, and a mouthfull of water.Cic de finib, 1, 2. This was ſtrange from Epicurus. But Epicurci mihi videntur m[illegible: 1 letter]liùs facere quam dicere, ſaith Tully. Epicurus and his followers practiſed better then they held. A little of the creature will ſerve turn to carry a man thorow his pilgrimage. Inſaniae igitur damnandi ſunt (ſaith Vives, qui tam multa tam anxie congerunt, quum ſit tam paucis opus. He is little better then mad, that heaps up ſuch a deal, when far leſſe will do the deed.

Verſe 9. But they that will be rich]Dives qu[illegible: 1 letter] ficri valt, & cito vult fieri, Juvē. Prov. 28.20. That are reſolved to have it howſoever, —rem, rem, quocun que modorem. He that haſteth to be rich, ſhall not be innocent.

And a ſnare] As the Panther, which ſo loveth mans dung, that if it be hang'd a height from it, it will leap and never leave till it have burſt it ſelf in pieces to get it.

Drown men in destruction and perdition] [non-Latin text not transcribed] Such a drowning as is deſperate. Ita demergunt ut in aquae ſummit[illegible: 1 letter]to rurſùs non [illegible: 1 letter]bulliant, ſo as they never ſhew themſelves above water any more. We ro[illegible: 1 letter]d of the inhabitants of Oenoe, a dry Iſland beſides Athens, that they beſtowed much labour to draw into it a river to water it, and make it more fruitfull. But when all the paſſages were opened, and the receptacles prepared, the water came in ſo plentifully, that it over-flowed all: and at the firſt tide drowned the Iſland, and all the people. So fareth it with many covetous caitiffs, who ſeem to be of Neveſſan the Lawyers minde, He that will not venture his body ſhall never be valiant; He that will not venture his ſoul ſhall never be rich. Hubertus, an Engliſh, Cormorant, made this will, I yeeld my goods to the King, my body to the grave, my ſoul to the devil.

Verſe 10. For the love of money] Phocylides ſaith the ſame, [non-Latin text not transcribed] Covetouſneſſe is the mother of all miſchief.

The root of all evil] As there is life in the root, when there is no ſap in the branches: ſo covetouſnes oft liveth, when other vices die and decay, as in old men; who becauſe they are likely to leave the world, ſpet on their hands, and take better hold.

They have erred from the faith] Selling themſelves to the devil, as Judas, Ahab, that Pope for ſeven years enjoyment of the Popedome.

And pierced themſelves thorow]Aul. Gel, lib. 30 cap. 1. Ʋndi que transfixerunt, They have galled and gored themſelves. The covetous man hath his name in Hebrew of a word that ſignifieth ſometimes to pierce or wound, Pſal. 10.3. with Joel 2.8. He that will be rich takes no more reſt then one upon a rack, or bed of thorns: when he graſpeth earthly things moſt greedily, he embraceth nothing but ſmoke, which wringeth tears from his eyes, and vaniſheth into nothing. Three vultures he hath alwaies ſeeding upon his heart, Care in getting, Fear in keeping, Grief in ſpending and parting with that he hath: ſo that he is in hell afore-hand.

Verſe 11. But thou ô man of God] If Timothy were that Angel of the Church of Epheſus, Revel. 2.1. that left his fiſt love (as ſome think he was) this counſel was but needfull. Chriſt cautions his Diſciples to beware of worldlineſſe, Luk. 21.34.

Flee theſe things] R[illegible: 1 letter]mis veliſ que , with all thy might, that thou be not tackt with them, taxt for them.

Follow after righteouſneſſe] Theſe be notable counterpoiſons againſt covetouſnes. Paul ſhows him a better project.

Verſe 12. Fight the goodfight] Not only follow after the former graces, but fight for them, rather then fail of them.

Luy hold on eternall life[While others lay hold on wealth, honours, &c. Catch at the crown, which is hang'd up on high, as it were, and provided for conquerours only, that ſo fight as to finiſh, 2 Tim 4.7, 8. Tempus eſt nos de illa perpetua jaw, Cie. ad Attie. lib. 10. non de bac exigua vita cogiture, could the Heathen Oratour ſay. 'Tis high time now we ſhould think of heaven. Catch at the opportunity, as the eccho catcheth the voice.

Verſe 13. Who before Pontius Pilate] Not diſſembling the truth, though jeared by Pilate, who ſcornfully asked him,Joh 18.38. What's truth? q. d do you ſtand upon your life, and yet talk of truth? Julian and his Heathen inſtruments had ſet out certain fooliſh and falſe relations under Pilates name, purpoſely to caſt dirt upon Chriſt: which are refuted by Augustine and Cyril.

Verſe 14 Without ſpot] Of foul ſins, Deut. 32.5.

Ʋnrabukeable] So as no juſt exception can be laid againſt thee for allowance of leſſer evils.

Ʋntill the appearing] Illuſtrem illum adventum, [non-Latin text not transcribed]. as Beza renders it: the bright, clear or radiant appearing. St Paul would have Timothy ſo carry himſelf, as if Chriſt ſhould then come: and to remit nothing of his zeal, though he ſhould live till that time.

Verſe 15. Which in his times he ſhall ſhew] Let no man therefore ask, Where is the promiſe of his coming? Though he be ſlow, yet he is ſure: and his time is the beſt time, wait, Jam. 5.7.

The bleſſed and only potentate] A lively and loſey d[illegible: 1 letter]ſcription of God, whom yet none can poſſibly deſcribe. One being asked, What God was, anſwered, Siſcirem, Deus eſſem.

Verſe 16. Dwelling in the light] So that the Seraphims in their addreſſes to him, clap their wings on their faces, Iſa. 6.2. as men are wont to do their hands, when the lightning ſlaſheth in their eyes.

Nor can ſee] We can ſee but Gods back-parts and live; we need ſee no more that we may live for ever.

Verſe 17. That they be not high-minded] The devil will eaſily blow up this blab, if we watch not. Should the Ant think her ſelf ſome great buſines, becauſe gotten upon her hillock?

In uncertain riches] Riches were never true to any that truſted to them.Mim[illegible: 2 letters]. Vitrea eſt fortuna: cùm ſplendet, frangi[illegible: 1 letter]ur.

Who giveth us all things richly to enjoy] Thus riches cannot do for us. The covetous enjoyes nothing, not the ſick, nor the diſcontented, nor any elſe unleſſe with riches God give us himſelf.

Verſe 18. That they do good] Not the richer the harder; as the Sun moveth ſloweſt, when it is at the higheſt in the Zodiack: or as the Moon, when it is fulleſt of light, gets furtheſt off from the Sun.

Rich in good works] This is to be rich in God, Luk. 12.21. When our works are good, Quoad fontem & quoad finem.

Ready to distribute]Diod. Sic.l. 1. A vertue much commended in the Kings of Egypt; practiſed by the Pythagoreans, Eſſenes; but eſpecially by thoſe primitive Chriſtians, Act. 4.

Verſe 19. Laying up in ſtore] As wiſe merchants, happy uſurers, parting with that which they cannot keep, that they may gain that which they cannot loſe.

On eternall life] [non-Latin text not transcribed]. Or as ſome copies have it, Of life indeed. Aeterna vita, vera vita. Aug.

Verſe 20. That which is, &c.] viz. The treaſure of true doctrine, eſteeming every particle of it precious, as the filings of gold.

Verſe 21. Which ſome profeſſing] Gr. Promiſing, as the Gnoſticks, and other heretikes.

Let as many servants. On the word here rendered servants-- δουλοι--Eph 6:5. The word is that which was commonly applied to a slave, but it is so extensive in its signification as to be applicable to any species of servitude, whether voluntary or involuntary. If slavery existed in Ephesus at the time when this epistle was written, it would be applicable to slaves; if, any other kind of servitude existed, the word would be equally applicable to that. There is nothing in the word itself which essentially limits it to slavery. Examine Mt 13:27, 20:27, Mk 10:44, Lk 2:29, Jn 15:15, Acts 2:18, 4:29, 16:17, Rom 1:1 2Cor 4:5, Jude 1:1, Rev 1:1, 2:20, 7:3. The addition of the phrase "under the yoke," however, shows undoubtedly that it is to be understood here of slavery.

As are under the yoke. On the word yoke, Mt 11:29. The phrase here properly denotes slavery, as it would not be applied to any other species of servitude. See Lev 26:13. Dem. 322. 12. ζυγοςδουλοσυνης Rob. Lex. It sometimes denotes the bondage of the Mosaic law as being a severe and oppressive burden. Acts 15:10, Gal 5:1. It may be remarked here that the apostle did not regard slavery as a light or desirable thing. He would not have applied this term to the condition of a wife or a child.

Count their own masters worthy of all honour. Treat them with all proper respect. They were to manifest the right spirit themselves, whatever their masters did; they were not to do anything that would dishonour religion. The injunction here would seem to have particular reference to those whose masters were not Christians. In the following verse, the apostle gives particular instructions to those who had pious masters. The meaning here is, that the slave ought to show the Christian spirit towards his master who was not a Christian; he ought to conduct himself so that religion would not be dishonoured; he ought not to give his master occasion to say that the only effect of the Christian religion on the mind of a servant was to make him restless, discontented, dissatisfied, and disobedient. In the humble and trying situation in which he confessedly was--under the yoke of bondage--he ought to evince patience, kindness, and respect for his master, and as long as the relation continued he was to be obedient. This command, however, was by no means inconsistent with his desiring his freedom, and securing it, if the opportunity presented itself. See Notes on 1Cor 7:21. Comp., on the passage before us, Eph 6:5; Eph 6:6-8, 1Pet 2:18.

That the name of God and his doctrine be not blasphemed. That religion be not dishonoured and reproached, and that there may be no occasion to say that Christianity tends to produce discontent and to lead to insurrection. If the effect of religion had been to teach all who were servants that they should no longer obey their masters, or that they should rise upon them and assert their freedom by violence, or that their masters were to be treated with indignity on account of their usurped rights over others, the effect would have been obvious. There would have been a loud and united outcry against the new religion, and it could have made no progress in the world. Instead of this, Christianity taught the necessity of patience and meekness, and forbearance in the endurance of all wrong--whether from private individuals, Mt 5:39-41, 1Cor 6:7; or under the oppressions and exactions of Nero, Rom 13:1-7; or amidst the hardships and cruelties of slavery. These peaceful injunctions, however, did not demonstrate that Christ approved the act of him "that smote on the one cheek," or that Paul regarded the government of Nero as a good government, --and as little do they prove that Paul or the Saviour approved of slavery.

(a) "servants" Eph 6:5 (*) "blasphemed" "evil spoken of"

And they that have believing masters. Masters who are Christians. It is clear from this, that Paul supposed that, at that time, and under those circumstances, a man might become a Christian who had slaves under him. How long he might continue to hold his fellow-men in bondage, .and yet be a Christian, is, however, quite a different question. It is quite clear, from the New Testament, as well as from facts now, that God may convert men when pursuing any kind of wickedness. The effect of religion, however, in all cases, will be to lead them to cease to do wrong. It is by no means improbable that many of those who had owned slaves, in accordance with the prevailing custom in the Roman empire, may have been converted--for the fact that a man has been living a life of sin does not prevent the possibility of his conversion. There is no evidence that Paul refers here to any who had bought slaves after they were converted; nor is there any intimation of any such transaction among Christians in the New Testament. Nor is there any intimation that he regarded it as right and best that they should continue to hold slaves; nor that he would approve their making arrangements to persevere in this as a permanent institution. Nor is it to be fairly inferred from this passage that he meant to teach that they might continue this, and yet be entitled to all the respect and confidence due to the Christian name, or be regarded as maintaining a good standing in the church. Whatever may be true on these points, the passage before us only proves that Paul considered that a man who was a slave-holder might be converted, and be spoken of as a "believer," or a Christian. Many have been converted in similar circumstances, as many have in the practice of all other kinds of iniquity. What was their duty after their conversion, was another question; and what was the duty of their "servants," or slaves, was another question still. It is only this latter question which the apostle is here considering.

Not despise them, because they are brethren. Not treat them with any want of the respect which is due to their station. The word here used sometimes denotes to neglect, or, not to care for, Mt 6:24; Lk 16:13. Here it is not necessary to suppose that it denotes actual contempt, but only that want of respect which might possibly spring up in the mind if not well instructed, or not on its guard, among those who were servants or slaves. It was to be apprehended that the effect of the master and the slave having both embraced religion would be to produce in the mind of the servant a want of respect and deference for his master. This danger was to be apprehended from the following causes:--

(1.) Christianity taught that all men were made of "one blood," and were by nature equal, Acts 17:26. It was natural, therefore, for the slave to infer that by nature he was equal to his master, and it would be easy to pervert this truth to make him disrespectful and insubordinate.

(2.) They were equal to them as Christians. Christianity taught them that they were all "brethren" in the Lord, and that there was no distinction before God. It might be natural to infer from this, that all distinctions in society were to be abolished, and that, in all respects, the slave was to regard himself as on a level with his master.

(3.) Some, who did not well understand the nature of Christianity, or who might have been disposed to cause trouble, may have taken advantage of the undeniable truths about the equality of men by nature and by redemption, to produce discontent on the part of the slave. They may have endeavoured to embitter the feelings of the slaves towards their masters who held them in bondage. The effect, it is easy to see, may have been to lead those who were in a state of servitude to manifest open and marked disrespect. In opposition to this, the apostle would have Timothy teach that Christianity did not rudely assail the existing institutions of society, and especially did not teach those who were in subordinate ranks to be disrespectful to those above them.

But rather do them service. That is, serve them with more cheerfulness and alacrity than they did before the master was converted; or serve them with the more cheerfulness because they were Christians. The reasons for this were, because the master was now more worthy of affectionate regard, and because the servant might look for better treatment at his hands. Comp. Notes on Eph 6:6.

Because they are faithful. That is, because they are believers, or are Christians -πιστοι; the same word which in the beginning of the verse is rendered believing. It does not here mean that they were "faithful" to their servants or their God, but merely that they were Christians.

And beloved. Probably, "beloved of God;" for so the word is often used. As they are the friends of God, they who are servants should show them the more respect. The idea is, simply, that one whom God loves should be treated with more respect than if he were not thus beloved; or, a good man deserves more respect than a wicked man. In all the relations of life, we should respect those above us the more in proportion to the excellency of their character.

Partakers of the benefit. That is, the benefit which the gospel imparts--for so the connection requires us to understand it. It cannot mean, as many have supposed, that they were "partakers of the benefit of the labours of the servant," or enjoyed the fruits of their labours,--for how could this be a reason for their treating them with the more respect? It would be rather a reason for treating them with less respect, because they were living on the avails of unrequited toil. But the true reason assigned is, that the master had been, by the grace of God, permitted to participate in the same benefits of salvation as the servant; he had received, like him, the pardon of sin, and he was to be regarded as a fellow-heir of the grace of life. The expression here might be rendered, "they are partakers of, or are devoted to, the good cause." Rob. Lex. The argument is, that they were not infidels, or strangers to religion, or those who would try to hinder the progress of that which was dear to the heart of the servant, but were united with them in that same good work; they participated in the blessings of the same salvation, and they were really endeavouring to further the interests of religion. There ought, therefore, to be the more respect shown to them, and the more cheerful service rendered them.

(1) "faithful" "believing"

If any man teach otherwise. Any otherwise than that respect should be shown to masters; and that a more cheerful and ready service should be rendered because they were Christians. It is evidently implied here that some might be disposed to inculcate such views of religion as would produce discontent and a spirit of insubordination among those who were held to servitude. Who they were is not known, nor is it known what arguments they would employ to do it, It would seem probable that the arguments which would be employed would be such as these:--that God made all men equal; that all had been redeemed by the same blood; that all true Christians were fellow-heirs of heaven; and that it was wrong to hold a Christian brother in bondage, etc. From Undeniable principles it would seem that they drew the inference that slaves ought at once to assert their freedom; that they should refuse obedience to their masters; and that the tendency of their teaching was, instead of removing the evil by the gradual and silent influence of Christian principles, to produce discontent and insurrection. From some of the expressions here used by the apostle, as characteristic of these teachers, it would seem to be probable that these persons were Jews. They were men given to subtle disputations, and those who doted about questions and verbal disputes, and who were intent on gain, supposing that that which conduced to mere worldly prosperity was of course religion. These characteristics apply well to Jewish teachers.

And consent not to wholesome words. Words conducing to a healthful state of the church; that is, doctrines tending to produce order and a due observance of the proprieties of life; doctrines leading to contentment, and sober industry, and the patient endurance of evils. Even the words of our Lord Jesus Christ. The doctrines of the Saviour--all of which tended to a quiet life, and to a patient endurance of wrongs. And to the doctrine which is according to godliness. Which tends to produce piety or religion; that is, the doctrine which would be most favourable to an easy and rapid propagation of the gospel. The idea seems to be, that such a state of insubordination and discontent as they would produce, would be unfavourable to the promotion of religion. Who can doubt it?

(a) "words" 2Ti 1:13 (b) "according to godliness" Tit 1:1

He is proud. That is, he is lifted up with his fancied superior acquaintance with the nature of religion. The Greek verb means properly to smoke, to fume; and then to be inflated, to be conceited, etc. The idea is, that he has no proper knowledge of the nature of the gospel, and yet he values himself on a fancied superior acquaintance with its principles.

Knowing nothing. Marg., a fool. That is, that he does not understand the nature of religion as he supposes he does. His views in regard to the relation of masters and servants, and to the bearing of religion on that relation, show that he does not understand the genius of Christianity. The apostle expresses this in strong language, by saying that he knows nothing. 1Cor 8:2.

But doting. Marg., sick. The Greek word-- νοσεω --means properly to be sick; then to languish, to pine after. The meaning here is, that such persons had a sickly or morbid desire for debates of this kind. They had not a sound and healthy state of mind on the subject of religion. They were like a sickly man, who has no desire for solid and healthful food, but for that which will gratify a diseased appetite. They desired no sound doctrine, but controversies about unimportant and unsubstantial matters--things that bore the same relation to important doctrines which the things that a sick man pines after do to substantial food.

Questions and strifes of words. The Jews abounded much in disputes of this sort, and it would seem probable that the persons here referred to were Jewish teachers. 1Timm 1:6; 1Timm 1:7; Acts 18:15.

Whereof cometh envy. The only fruit of which is to produce envy. That is the appearance of superior knowledge; the boast of being profoundly acquainted with religion, and the show of an ability for subtle argumentation, would produce in a certain class envy. Envy is uneasiness, pain, mortification, or discontent, excited by another's prosperity, or by his superior knowledge or possessions. Rom 1:29.

Strife. Or contentions with those who will not readily yield to their opinions.

Railings. Harsh and abusive language towards those who will not concede a point--a common effect of disputes, and more commonly of disputes about small and unimportant matters, than of those which are of magnitude. Such railings often attend disputes that arise out of nice and subtle distinctions.

Evil surmisings. Suspicions that they are led to hold their views, not by the love of the truth, but from sordid or worldly motives. Such suspicions are very apt to attend an angry debate of any kind. It might be expected peculiarly to exist on such a question as the apostle refers to here--the relation of a master and slave. It is always very hard to do justice to the motives of one who seems to us to be living in sin, or to believe it to be possible that he acts from right motives.

(1) "knowing nothing" "a fool" (a) "nothing" 2Ti 1:13 (2) "doting" "sick"

Perverse disputings. Marg., gallings one of another. In regard to the correct reading of this passage, see Bib. Repository, vol. iii pp. 61, 62. The word which is here used in the Received Text--παραδιατριβη--occurs nowhere else in the New Testament. It properly means mis-employment; then, idle occupation. (Rob. Lex.) The verb from which this is derived means to rub in pieces, to wear away; and hence the word here used refers to what was a mere wearing away of time. The idea is that of employments that merely consumed time without any advantage. The notion of contention or dispute is not necessarily implied in the passage, but the allusion is to inquiries or discussions that were of no practical value, but were a mere consumption of time. Comp. Koppe on the passage. The reading in the margin is derived from the common usage of the verb to rub, and hence our translators attached the idea of rubbing against each other, or of galling each other, as by rubbing. This is not, however, the idea in the Greek word. The phrase "idle employments" would better suit the meaning of the Greek than either of the phrases which our translators have employed.

Of men of corrupt minds. That is, of wicked hearts.

And destitute of the truth. Not knowing the truth; or not having just views of truth. They show that they have no correct acquaintance with the Christian system.

Supposing that gain is godliness. That that which contributes to an increase of property is of course true religion; or that it is proper to infer that any course which contributes to worldly prosperity must be sanctioned by religion. They judge of the consistency of any course with religion by its tendency to promote outward prosperity. This they have exalted into a maxim, and this they make the essential thing in religion. But how could any men do this? And what connection would this have with the subject under consideration--the kind of instruction that was to be given to servants? The meaning of the maxim seems to be, that religion must necessarily promote prosperity by its promoting temperance, and industry, and length of days; and that since this was the case, it was fair to infer that anything which would not do this could not be consistent with religion. They adopted it, therefore, as a general rule of judging, and one in entire accordance with the wishes of their own hearts, that any course of life that would not do this must be contrary to the true spirit of religion. This maxim, it would seem, they applied to the relation of the slave and his master; and as the tendency of the system was always to keep the servant poor and in an humble condition, they seem to have inferred that the relation was contrary to Christianity, and hence to have excited the servant to disaffection. In their reasoning they were not far out of the way, for it is fair to infer that a system that tends to produce uniform poverty, and to perpetuate a degraded condition in society, is contrary to the genius of Christianity. They were wrong

(1.) in making this a general maxim by which to judge of everything in religion; and

(2.) in so applying it as to produce insubordination and discontent in the minds of servants towards their masters; and

(3.) in supposing that everything which produced gain was consistent with religion, or that they could infallibly judge of the moral quality of any course of life by its contributing to outward prosperity. Religion will uniformly lead to that which conduces to prosperity; but it does not follow that every way of making money is therefore a part of piety. It is possible, also, that in some way they hoped for "gain" to themselves by inculcating those principles. It may be remarked here, that this is not an uncommon maxim practically among men--that "gain is godliness." The whole object of life with them is to make money; the rule by which they judge of everything is by its tendency to produce gain; and their whole religion may be summed up in this, that they live for gain. Wealth is the real object of pursuit; but it is often with them cloaked under the pretence of piety. They have no more religion than they suppose will contribute to this object; they judge of the nature and value of every maxim by its tendency to make men prosperous in their worldly business; they have as much as they suppose will promote their pecuniary interest, and they sacrifice every principle of religion which they suppose would conflict with their earthly advancement.

From such withdraw thyself. That is, have no communion or fellowship with them. Do not recognize them as religious teachers; do not countenance their views. Timothy was, in no way, to show that he regarded them as inculcating truth, or to patronize their doctrines. From such men, as having any claim to the character of Christians, every man should withdraw with feelings of unutterable pity and loathing. This passage 1Timm 6:1-5 is often appealed to by the advocates and apologists for slavery, to prove that Christianity countenances that institution, and that no direct attempt should be made by the ministers of the gospel, or other Christians, to show the evil of the institution, and to promote its abolition, and to prove that we have no right to interfere in any way with what pertains to these "domestic relations." It is of importance, therefore, in view of the exposition which has been given of the words and phrases in the passage, to sum up the truths which it inculcates. From it, therefore, the following lessons may be derived:

(1.) That those who are slaves, and who have been converted to Christianity, should not be indolent or disorderly. If their masters are Christians, they should treat them with respect, and all the more because they are fellow-heirs of the grace of life. If they are not Christians, they should yet show the nature of religion on themselves, and bear the evils of their condition with patience--showing how religion teaches them to endure wrong. In either case, they are to be quiet, industrious, kind, meek, respectful. This Christianity everywhere enjoins while the relation continues. At the same time, however, it does not forbid the slave earnestly to desire his freedom, or to use all proper measures to obtain it. See 1Cor 7:21.

(2.) That the ministers of religion should not labour to produce a spirit of discontent among slaves, or excite them to rise upon their masters. This passage would undoubtedly forbid all such interference, and all agencies or embassies sent among slaves themselves to inflame their minds against their masters, in view of their wrongs; to put arms into their hands; or to induce them to form combinations for purposes of insurrection. It is not so much in the true spirit of Christianity to go to those who are wronged, as to those who do the wrong. The primary message in such cases is to the latter; and when it does go to the former, it is to teach them to be patient under their wrongs, to evince the Christian spirit there, and to make use only of those means which are consistent with the gospel to free themselves from the evils under which they suffer. At the same time, nothing in this passage, or in any other part of the New Testament, forbids us to go to the master himself, and to show him the evil of the system, and to enjoin upon him to let the oppressed go free. Nothing in this passage can be reasonably construed as teaching that an appeal of the most earnest and urgent kind may not be made to him; or that the wrongs of the system may not be fully set before him; or that any man or set of men may not lawfully lift up in his hearing a loud and earnest voice in favour of the freedom of all. And in like manner there is nothing which makes it improper that the slave himself should be put fully in possession of that gospel which will apprize him of his rights as a man, and as redeemed by the blood of Jesus. Every human being, whether held in bondage or not, has a right to be made acquainted with all the provisions and truths of that gospel, nor has any man or class of men a right to withhold such knowledge from him. No system of things can be right which contemplates that that gospel shall be withheld, or under which it is necessary to withhold it in order to the perpetuity of the system.

(3.) The passage teaches that it is possible that a man who is a slaveholder may become a Christian. But it does not teach that, though he may become a Christian while he is a slaveholder, that it is proper for him to continue this relation after he becomes such. It does not teach that a man can be a Christian and yet go into the business of buying and selling slaves. It does not teach that a man can be a Christian and continue to hold others in bondage, whatever may be true on that point. It does not teach that he ought to be considered as maintaining a "good standing" in the church, if he continues to be a slaveholder; and whatever may be the truth on these points, this passage should not be adduced as demonstrating them. It settles one point only in regard to these questions--that a case was supposable in which a slave had a Christian master. It settles the duty of the slave in such a case; it says nothing about the duty of the master.

(4.) This passage does not teach that slavery is either a good thing, or a just thing, a desirable relation in life, or an institution that God wishes to be perpetuated on the earth. The injunctions to slaves to be patient, meek, industrious, and respectful, no more demonstrate this, than the command to subjects to be obedient to the laws proves that God regarded the government of Nero as such an administration as he wished to be perpetuated on the earth. To exhort a slave to manifest a Christian spirit under his oppressions and wrongs, is not to justify the system that does him wrong, nor does it prohibit us from showing to masters that the system is contrary to the gospel, and that it ought to be abandoned.

(5.) This passage, therefore, furnishes no real support for slavery. It can no more be adduced in favour of it than any exhortation to those who are oppressed, or in any degrading situation in life, to be patient, proves that the system which oppresses and degrades them, is a good one. Nor does the fact that a man might be converted who was a slaveholder, and might be spoken of as a πιστος, or believer, prove that it would be right and desirable that he should continue that relation, any more than the fact that Saul of Tarsus became a Christian when engaged in persecution, proves that it would have been right for him to continue in that business; or than the conversion of the Ephesians who "used curious arts," Ac 19:19,) proved that it would have been proper for them to continue in that employment. Men who are doing wrong are converted in order to turn them from that course of life, not to justify them in it.

(3) "perverse disputings" "gallings one of another" (b) "from such withdraw" Tit 1:1

But godliness. Piety; religion. The meaning is, that real religion should be regarded as the greatest and most valuable acquisition.

With contentment. This word, as now used, refers to a state of mind; a calm and satisfied feeling; a freedom from murmuring and complaining. The idea is, that "piety, connected with a contented mind--or a mind acquiescing in the allotments of life--is to be regarded as the real gain." Tindal gives substantially the same interpretation: "Godliness is great riches, if a man be content with that he hath." Coverdale,--" Howbeit, it is of great advantage, who is so godly, and holdeth him content with that he hath." The word which is used here--αυταρκεια --means, properly, self-sufficiency, and is used here, in a good sense, to denote a mind satisfied with its lot. If there be true religion, united with its proper accompaniment, peace of mind, it is to be regarded as the true riches. The object of the apostle seems to be, to rebuke those who supposed that property constituted everything that was worth living for. He tells them, therefore, that the true gain, the real riches which we ought to seek, is religion, with a contented mind. This does more to promote happiness than wealth can ever do, and this is what should be regarded as the great object of life.

(a) "godliness with contentment" Prov 15:16

For we brought nothing into this world, etc. A sentiment very similar to this occurs in Job 1:21; and it would seem probable that the apostle had that passage in his eye. Job 1:21. Numerous expressions of this kind occur in the classic writers. See Wetstein, in loc., and Pricaeus, in loc., in the Critici Sacri. Of the truth of what is here said, there can be nothing more obvious. It is apparent to all. We bring no property with us into the world; no clothing, no jewels, no gold; and it is equally clear that we can take nothing with us when we leave the earth. Our coming into the world introduces no additional property to that which the race before possessed, and our going from the world removes none that we may have helped the race to accumulate. This is said by the apostle as an obvious reason why we should be contented if our actual wants are supplied; for this is really all that we need, and all that the world is toiling for.

We can carry nothing out. Comp. Ps 49:17. "For when he [the rich man] dieth, he shall carry nothing away; his glory shall not descend after him."

(b) "it is certain" Ps 49:17

And having food and raiment. "Food and raiment," here, seem to be used to denote supplies for our wants in general. It is not uncommon to denote the whole by a part, and as these are the principal things which we really need, and without which life could not be sustained, the apostle uses the phrase to denote all that is really necessary for us. We cannot suppose that he would forbid a desire of a comfortable habitation, or of the means of knowledge, or of conveniences for worshipping God, etc. The idea is, that having those things which meet the actual necessities of our nature, and save us from distress, we should not strive after "uncertain riches," or make wealth the object of our anxious pursuit. Php 4:11, Php 4:12.

But they that will be rich. Further to enforce the duty of contentment, the apostle refers to some of the evils which necessarily attend a desire to be rich. Those evils have been so great and uniform in all ages, and are so necessary accompaniments of that desire, that, even amidst many inconveniences which may attend the opposite condition, we should be contented with our lot. Indeed, if we could see all, it would only be necessary to see the evils which the desire of wealth produces in the world, to make us contented with a most lowly condition of life. Perhaps nothing more would be necessary to make a poor man satisfied with his lot, and grateful for it, than to be acquainted with the perplexities and cares of a rich man. There is more emphasis to be placed on the word will, here, in the phrase "will be rich," than might be supposed from our translation. It is not the sign of the future tense, but implies an actual purpose or design to become rich-- οιβουλομενοι. The reference is to those in whom this becomes the object of earnest desire, and who lay their plans for it.

Fall into temptation. That is, they are tempted to do wicked things in order to accomplish their purposes. It is extremely difficult to cherish the desire to be rich, as the leading purpose of the soul, and to be all honest man.

And a snare. Birds are taken in a snare, and wild beasts were formerly. Job 18:8, Job 18:9. The net was sprung suddenly upon them, and they could not escape. The idea here is, that they who have this desire, become so entangled, that they cannot easily escape. They become involved in the meshes of worldliness and sin; their movements are so lettered by cares, and inordinate desires, and by artificial wants, that they are no longer freemen. They become so involved in these things, that they cannot well break away from them if they would. Comp. Prov 28:20.

And into many foolish and hurtful lusts. Desires, such as the love of wealth creates. They are foolish--as being not such as an intelligent and immortal being should pursue; and they are hurtful--as being injurious to morals, to health, and to the soul. Among those desires, are the fondness for display; for a magnificent dwelling, a train of menials, and a splendid equipage; for sumptuous living, feasting, the social glass, company, and riotous dissipation.

Which drown men in destruction and perdition. The word which is here rendered, drown βυθιζω means, to sink in the deep, or, to cause to sink; and the meaning here is, that they become submerged as a ship that sinks. The idea of drowning is not properly that of the apostle, but the image is that of a wreck, where a ship and all that is in it, go down together. The destruction is complete. There is a total ruin of happiness, of virtue, of reputation, and of the soul. The ruling desire to be rich leads on a train of follies which ruins everything here, and hereafter. How many of the human family have thus been destroyed!

(a) "will be rich" Prov 28:20 (*) "lusts" "been seduced"

For the love of money is the root of all evil. That is, of all kinds of evil. This is evidently not to be understood as literally true, for there are evils which cannot be traced to the love of money --the evils growing out of ambition, and intemperance, and debasing lusts, and of the hatred of God and of goodness. The expression here is evidently a popular saying--" all sorts of evils grow out of the love of money." Similar expressions often occur in the classic writers. See Wetstein, in loc., and numerous examples quoted by Pricaeus. Of the truth of this, no one can doubt. No small part of the crimes of the world can be traced to the love of gold. But it deserves to be remarked here, that the apostle does not say that "money is the root of all evil," or that it is an evil at all. It is the 'love' of it which is the source of evil.

Which while some coveted after. That is, some who were professing Christians. The apostle is, doubtless, referring to persons whose history was known to Timothy, and warning him, and teaching him to warn others, by their example.

They have erred from the faith. Marg., been seduced. The Greek is, they have been led astray from; that is, they have been so deceived, as to depart from the faith. The notion of deception or delusion is in the word, and the sense is, that, deceived by the promises held out by the prospect of wealth, they have apostatized from the faith. It is not implied of necessity that they were ever real Christians. They have been led off from truth and duty, and from all the hopes and joys which religion would have imparted.

And have pierced themselves through with many sorrows. With such sorrows as remorse, and painful reflections on their folly, and the apprehension of future wrath. Too late they see that they have thrown away the hopes of religion for that which is at best unworthy the pursuit of an immortal mind; which leads them on to a life of wickedness; which fails of imparting what it promised when its pursuit is successful; and which, in the great majority of instances, disappoints its votaries in respect to its attainment. The word rendered "pierced themselves through"--περιεπειραν--occurs nowhere else in the New Testament, and is a word whose force and emphasis cannot be well expressed in a translation. It is from πειρω, and is made more emphatic by the addition of the preposition περι. The word πειρω, peiro, means, properly, to pierce through from one end to another, and is applied to meat that is pierced through by the spit when it is to be roasted (Passow;) then it means, to pierce through and through. The addition of the preposition (περι) to the word, conveys the idea of doing this all round; of piercing everywhere. It was not a single thrust which was made, but they are gashed all round with penetrating wounds. Such is the effect on those who cast off religion for the sake of gold. None can avoid these consequences who do this. Every man is in the hands of a holy and just God, and sooner or later he must feel the effects of his sin and folly.

(b) "love of money" Ex 23:8 (1) "erred" "been seduced"

But thou, 0 man of God, flee these things. These allurements of wealth, and these sad consequences which the love of gold produces.

But follow after righteousness, etc. Make these the grand object of your pursuit. On the virtues here enumerated, Gal 5:22; Gal 5:23.

(c) "O man of God" De 33:1

Fight the good fight of faith. The noble conflict in the cause of religion, Eph 6:10-17. 1Cor 9:26; 1Cor 9:27. The allusion is to the contests at the Grecian games.

Lay hold on eternal life. As the crown of victory that is held out to you. Seize this as eagerly as the competitors at the Grecian games laid hold on the prize. 1Cor 9:25.

Whereunto thou art also called. That is, by the Spirit of God, and by the very nature of your profession. God does not 'call' his people that they may become rich; he does not convert them in order that they may devote themselves to the business of gain. They are 'called' to a higher and nobler work. Yet how many professing Christians there are who seem to live as if God had 'called' them to the special business of making money, and who devote themselves to it with a zeal and assiduity that would do honour to such a calling, if this had been the grand object which God had in view in converting them!

And hast professed a good profession before many witnesses. That is, either when he embraced the Christian religion, and made a public profession of it in the presence of the church and of the world; or when he was solemnly set apart to the ministry; or as he, in his Christian life, had been enabled publicly to evince his attachment to the Saviour. I see no reason to doubt that the apostle may have referred to the former, and that in early times a profession of religion may have been openly made before the church and the world. Such a method of admitting members to the church would have been natural, and would have been fitted to make a deep impression on others. It is a good thing often to remind professors of religion, of the feelings which they had when they made a profession of religion; of the fact that the transaction was witnessed by the world; and of the promises which they then made to lead holy lives. One of the best ways of stimulating ourselves or others to the faithful performance of duty, is the remembrance of the vows then made; and one of the most effectual methods of reclaiming a backslider, is to bring to his remembrance that solemn hour when he publicly gave himself to God.

(d) "Fight the good fight" 2Ti 4:7. (e) "good profession" Heb 13:23 (+) "profession" "confessed a good profession"

I give thee charge in the sight of God. 1Timm 5:21.

Who quickeneth all things. Who gives life to all. Eph 2:1. It is not quite clear why the apostle refers to this attribute of God as enforcing the charge which he here makes. Perhaps he means to say, that God is the source of life, and that as he had given life to Timothy--natural and spiritual--he had a right to require that it should be employed in his service; and that, if, in obedience to this charge and in the performance of his duties, he should be required to lay down his life, he should bear in remembrance, that God had power to raise him up again. This is more distinctly urged in 2Ti 2:8-10.

And before Christ Jesus. As in the presence of Christ, and stimulated by his example.

Who before Pontius Pilate witnessed a good confession. Marg., profession. The same Greek word is used which in 1Timm 6:12 is translated profession. The reference is to the fact that the Lord Jesus, when standing at the bar of Pilate, who claimed to have power over his life, did not shrink from an open avowal of the truth. Jn 18:36,37. Nothing can be better fitted to preserve our minds steadfast in the faith, and to enable us to maintain our sacred vows in this world when allured by temptation, or when ridiculed for our religion, than to remember the example of the Lord Jesus. Let us place him before us as he stood at the bar of Pilate--threatened with death in its most appalling form, and ridiculed for the principles which he maintained; let us look on him, friendless and alone, and see with what seriousness, and sincerity, and boldness, he stated the simple truth about himself, and we shall have one of the best securities that we can have, that we shall not dishonour our profession. A clear view of the example of Christ our Saviour, in those circumstances, and a deep conviction that his eye is upon us to discern whether we are steadfast as he was, will do more than all abstract precepts to make us faithful to our Christian calling.

(a) "charge" 1Timm 5:21 (*) "quickeneth all things" "Giveth life to all"

That thou keep this commandment. Referring particularly to the solemn injunction which he had just given him, to "fight the good fight of faith," but perhaps also including all that he had enjoined on him.

Without spot. It seems harsh, and is unusual, to apply the epithet-- "without spot"--ασπιλος--to a command or doctrine, and the passage may be so construed that this may be understood as referring to Timothy himself--" That thou keep the commandment so that thou mayest be without spot and unrebukeable." See Bloomfield, Crit. Dig., in loc. The word here rendered "without spot," occurs in the New Testament only here, and in Jas 1:27, 1Pet 1:19, 2Pet 3:14. It means without any stain or blemish; pure. If applied here to Timothy, it means that he should so keep the command that there would be no stain on his moral character; if to the doctrine, that that should be kept pure.

Unrebukeable. So that there be no occasion for reproof or reproach. Php 2:15.

Until the appearing of our Lord Jesus Christ. 1Thes 2:19; 1Thes 4:16; 1Thes 5:23.

(c) "unrebukeable" Php 2:15 (d) "appearing" 1Thes 5:23

Which in his times he shall show. Which God will reveal at such times as he shall deem best. It is implied here that the time is unknown to men. Acts 1:7.

Who is the blessed and only Potentate. God who is the Ruler over all. The word used here--δυναστης--means one who is mighty, Lk 1:52, then a prince or ruler. Comp. Acts 8:27. It is applied here to God as the mighty ruler over the universe.

The King of kings. Who claims dominion over all the kings of the earth. In Rev 17:14, the same appellation is applied to the Lord Jesus, ascribing to him universal dominion.

Lord of lords. The idea here is, that all the sovereigns of the earth are under his sway; that none of them can prevent the accomplishment of his purposes; and that he can direct the winding up of human affairs when he pleases.

(e) "blessed" 1Timm 1:17 (f) "King of Kings" Rev 17:14

Who only hath immortality. The word here--αθανασια --properly means exemption from death, and seems to mean that God, in his own nature, enjoys a perfect and certain exemption from death. Creatures have immortality only as they derive it from him, and of course are dependent on him for it. He has it by his very nature, and it is in his case underived, and he cannot be deprived of it. It is one of the essential attributes of his being, that he will always exist, and that death cannot reach him. Comp. the expression in Jn 5:26. "The Father hath life in himself," Jn 5:26.

Dwelling in the light which no man can approach unto. Gr., "Inhabiting inapproachable light." The light where he dwells is so brilliant and dazzling, that mortal eyes could not endure it. This is a very common representation of the dwelling-place of God. See examples quoted in Pricaeus, in loc. Heaven is constantly represented as a place of the most pure and brilliant light, needing not the light of the sun, or the moon, or the stars, Rev 21:23,24; Rev 22:5, and God is represented as dwelling in that light, surrounded by amazing and inapproachable glory. Comp. Rev 4:6; Eze 1:4, Heb 1:3.

Whom no man hath seen nor can see. Jn 1:18.

To whom be honour and power everlasting. Amen. Rom 11:36.

(h) "whom no man hath" Ex 33:20 (i) "be honour" Jude 1:25, Rev 1:6

Charge them that are rich in this world, that they be not high-minded. One of the evils to which they are particularly exposed. The idea is, that they should not value themselves on account of their wealth, or look down with pride and arrogance on their inferiors. They should not suppose that they are any better men, or any nearer heaven, because they are wealthy. Property really makes no distinction in the great things that pertain to character and salvation. It does not necessarily make one wise, or learned, or great, or good. In all these things the man who has not wealth may be vastly the superior of him who has; and for so slight and unimportant a distinction as gold can confer, no man should be proud. Besides, let such a man reflect that his property is the gift of God; that he is made rich because God has chosen to arrange things so that he should be; that it is not primarily owing to any skill or wisdom which he has; that his property only increases his responsibility, and that it must all soon be left, and he be as poor as the "beggar that lies at his gate;" and he will see ample reason why he should not be proud.

Nor trust in uncertain riches. Marg., The uncertainty of. The margin expresses the meaning of the Greek more accurately than the text, but the sense is not materially varied. Riches are uncertain because they may soon be taken away. No dependence can be placed on them in the emergencies of life. He who is rich to-day, has no security that he will be tomorrow; and if he shall be rich tomorrow, he has no certainty that his riches will meet his necessities then. A man whose house is in flames, or who is shipwrecked, or whose child lies dying, or who is himself in the agonies of death, can derive no advantage from the fact that he is richer than other men. Lk 12:16 and Lk 12:17-21. That against which Paul here directs Timothy to caution the rich, is that to which they are most exposed. A man who is rich, is very liable to "trust" in his riches, and to suppose that he needs nothing more. Comp. Lk 12:19. He feels that he is not dependent on fellow-men, and he is very likely to feel that he is not dependent on God. It is for this cause that God has recorded so many solemn declarations in his word respecting the instability of riches, (comp. Prov 23:5,) and that he is furnishing so many instructive lessons in his providence, showing how easily riches may suddenly vanish away.

But in the living God.

(1.) He is able to supply all our wants, and to do for us what riches cannot do; and

(2) he never changes, or leaves those who put their trust in him. He is able to meet our wants if in the flames, or in a storm at sea, or when a friend dies, or when we lie down on a bed of death, or wherever we may be in the eternal world.

Who giveth us richly all things to enjoy. The meaning of this seems to be, that God permits us to enjoy everything. Everything in the works of creation and redemption he has given to man for his happiness, and he should therefore trust in him. He has not merely given wealth for the comfort of men, but he has given everything; and he on whom so many and so great blessings have been bestowed for his comfort, should trust in the great Benefactor himself, and not rely merely on one of his gifts. Comp. 1Cor 3:21; 1Cor 1:22; 1Cor 1:23.

(j) "trust" Ps 62:10 (k) "enjoy" Eccl 5:18,19

That they do good. On the duty enjoined in this verse, Gal 6:10, Heb 13:16.

That they be rich in good works. "That their good works may be as abundant as their riches."

Ready to distribute. To divide with others. Comp. Acts 4:34. The meaning is that they should be liberal, or bountiful.

Willing to communicate. Marg., or sociable. The translation in the text is a more correct rendering of the Greek. The idea is, that they should be willing to share their blessings with others, so as to make others comfortable. Heb 13:16. Comp. the argument of Paul in 2Cor 8:13-15, 2Cor 8:13; 2Cor 8:14, 2Cor 8:15.

(1) "willing to communicate" "sociable" (*) "communicate" "bestow"

Laying up in store for themselves, etc. The meaning of this verse is, that they were to make such a use of their property that it would contribute to their eternal welfare. It might be the means of exalted happiness and honour in heaven, if they would so use it as not to interfere with religion in the soul, and so as to do the most good possible. See the sentiment in this verse explained at length Lk 16:9.

(a) "lay hold" Php 3:14

Keep that which is committed to thy trust. All that is entrusted to you, and to which reference has been particularly made in this epistle. The honour of the gospel, and the interests of religion, had been specially committed to him; and he was sacredly to guard this holy trust, and not suffer it to be wrested from him.

Avoiding profane and vain babblings. Gr., "Profane, empty words." The reference is to such controversies and doctrines as tended only to produce strife, and were not adapted to promote the edification of the church. 1Timm 1:4; 1Timm 4:7.

And oppositions of science falsely so called. Religion has nothing to fear from true science, and the minister of the gospel is not exhorted to dread that. Real science, in all its advances, contributes to the support of religion; and just in proportion as that is promoted will it be found to sustain the Bible, and to confirm the claims of religion to the faith of mankind. See this illustrated at length in Wiseman's Lectures on the connection between science and religion. It is only false or pretended science that religion has to dread, and which the friend of Christianity is to avoid. The meaning here is, that Timothy was to avoid everything which falsely laid claim to being "knowledge" or "science." There was much of this in the world at the time the apostle wrote; and this, more perhaps than anything else, has tended to corrupt true religion since.

(b) "profane" Tit 1:14

Which some professing. Evidently some who professed to be true Christians. They were attracted by false philosophy, and soon, as a consequence, were led to deny the doctrines of Christianity. This result has not been uncommon in the world.

Have erred concerning the faith. 1Timm 1:6; 1Timm 1:7; 1Timm 6:10.

Grace be with thee. Rom 1:7.

On the subscription at the close of this epistle, see Intro. para. 2. It is, like the other subscriptions at the close of the epistles, of no authority.

(c) "erred" 2Ti 2:18.

Our apostle having, in the preceding chapters, instructed Timothy to give the necessary directions for the performances of several relative duties, in this chapter he particularly directs him to instruct Christian servants to the acceptable performance of that great duty of obedience which they owe to their respective masters, whether infidels or Christians.

Christianity frees persons from sinful slavery or bondage, but not from civil servitude and subjection. Religion does not level persons, but allows of an inequality amongst men, superiors and inferiors; and as it gives the former a power to command, so it lays the latter under an obligation to obey.

Observe, 2. The general duty required of all servants towards their masters, and that is, to give them all the honour and obedience which is due in that relation: let them account their masters worthy of all honour.

What masters?

1. Their infidel and unbelieving masters; they are required to carry it dutifully and respectfully towards them.

2. Their believing or Christian masters: they should not despise them because they are brethren; for Christian brotherhood consists with inequality of place and relation, and with subjection of one person to another: but they ought to serve such masters the more readily and cheerfully, because brethren beloved of God, and partakers of the benefit, namely, of redemption by Christ, and of the sanctifying grace of God.

Observe lastly, The grand argument which St. Paul uses to enforce the duty of obedience upon all servants, That the name of God and his doctrine be not blasphemed; that is, the men of the world will reproach religion, revile Christianity, and say that it teaches, or allows at least, that men be stubborn and disobedient.

Where note, That the poorest and meanest professor of Christianity may do much good or much hurt to religion: some might be ready to say "Alas, what credit or discredit can a poor servant do to religion? Much every way: he may adorn the doctrine of God our Saviour, Titus 2:9 by his Christian behaviour; and the name of God, and his doctrine, may be blasphemed by him, if he be negligent in his duty.

None are so inconsiderable but they are capable of serving the great ends of religion, and may honour God in some measure; and are capable of being honoured by him upon earth, and with him in the highest heavens.

Observe here, 1. The solemn charge which the Holy Ghost by St. Paul gives to Timothy, to teach and press these relative duties of servants towards their masters, with great zeal and affectionate earnestness, These things teach and exhort: as if our apostle had said, "They are duties of great moment, therefore teach and press them earnestly."

Doubtless there is much of the pleasure and will of God in these commands, and the honour and glory of God is much concerned in them, otherwise the Spirit of God had never been so earnest in the pressing of them; the power of holiness in nothing discovers itself more conspicuously than in the performance of relative duties: we are no more really than what we are relatively; relative holiness is the brightest ornament of religion.

Observe, 2. The high character which St. Paul gives of this doctrine, which urges the practice of these relative duties: he calls what he says and writes about it, Wholesome words, even the words of our Lord Jesus Christ.

Learn thence, That the words written by St. Paul in this and his other epistles, are the words of our Lord Jesus Christ, that is, words agreeable to his mind and will, written with an eye to his glory, promoting his honour, correspondent with and suitable to his practice when here on earth.

Observe, 3. The odious character wherewith he brands those false and flattering teachers, which preached contrary doctrine to what Jesus Christ by his apostles had delivered; he charges them with pride, ignorance, envy, strife, railing, evil surmising, and with supposing that gain was godliness; that is, their end in professing godliness was this, that they might make gain of it, and get preferment by it, making use of religion only as a block to take horse: but to make use of religion in policy, for worldly advantage sake, is the way to be damned with a vengeance for religion sake.

Observe lastly, St. Paul's advice to Timothy to withdraw from these men, From such withdraw thyself; hold no communion with them, maintain no disputes with them, for they dote about questions, and strive about words.

Note here, from St. Paul bidding Timothy withdraw himself from them, that it is very evident that he speaks of persons who were then in being, the Gnostic heretics, according to some; the judiazing teachers, in the opinion of others; that is, they of the circumcision, who taught things which they ought not, for filthy lucre sake.

Whoever they were, St. Paul's admonition to Timothy, to withdraw himself from such, teaches us that heretical seducers are to be shunned and avoided, rather than disputed with, as unfit for our Christian communion, and common conversation.

As if the apostle had said, "Although these seducers are for making a gain of godliness, yet we know that godliness is great gain, especially godliness with contentment; with contentment, I say, which it becomes us to have, for we brought nothing into the world with us, and shall carry nothing away with us; having therefore food and raiment, let us be therewith content and satisfied."

Learn hence, 1. That godliness is the sincere practice of the Christian religion, so called, because it directeth and prescribeth to us the true and only way of worshipping and serving God.

Learn, 2. That some men suit their godliness with their worldly ends, they make a trade and saving bargain of it.

Learn, 3. That godliness, or the sincere practice of the Christian religion, is true gain, great gain, yea, the best gain, both for this world, and that which is to come.

Learn, 4. That one great point of godliness, is to be content with what we have, yea, though it be only food and raiment.

Contentment is a sedate and quiet temper of mind about outward things: it is the wisdom and will of God not to give to all alike, but to some more, to others less, of these outward comforts; but nothing besides food and raiment is absolutely necessary, a little will suffice a contented mind; he is not rich that has much, but he that has enough: that man is poor who covets more, having food and raiment, &c.

Observe lastly, The apostle's argument to excite and move the Christian to this duty of contentment, without enlarging his desires inordinately after the world, and the perishing satisfactions of it. For we brought nothing into the world, and it is certain we can carry nothing out;

where remark, that the note of assurance is fixed rather to our carrying out than to our bringing in; the apostle doth not say, it is certain that we brought nothing into the world, and we shall carry nothing out: but he says, we brought nothing in, and it is certain we can carry nothing out.

The note of assurance is applied to the latter; for this reason I conceive, because though all persons come naked, and bring nothing with them into the world, yet abundance is put upon them, and they are born heirs to vast possessions; but it is obvious to every eye, and most indubitably certain, that they carry nothing away with them.

Death is called an unclothing; it unclothes the body, disrobing it of all its gaudy and glorious attire: yea, it unclothes the bones; our flesh wears off quickly in the grave. We proverbially say of a rich man, he has left a vast estate, left it behind him, carrying neither a foot of land, nor a farthing of money with him; therefore doth St. Paul add, it is certain we can carry nothing out.

Observe here, 1. The parties described: they that will be rich, that is, whether God will or no; their hearts are set upon the world, they feel it coming, and have it they will, if by any means, right or wrong, they can come at it, ask nobody's leave, no, not God Almighty's leave, but rich they are resolved to be.

Observe, 2. Their danger represented: they fall into temptation and a snare, and many foolish lusts, &c.

Learn hence, That a will and resolution to be rich, is the occasion of much mischief to those that cherish and allow it in themselves; a will to be rich, is to make riches our principal business, our main scope, our great work, to pursue the world with the full bent of our wills: now the bent of our wills is discovered, first, by intention, secondly, by industrious prosecution; when the mind is wholly intent upon getting wealth, and unwearied industry is found in the pursuit of it. Now this is to make a god of the world; for that which is a man's aim, design, and end, is his chief good, and that which is our chiefest good is God. They that will be rich, &c.

Learn, 2. That an hot and over eager pursuit of the world lays a man open to endless temptations, so that it is not only difficult, but impossible, to keep his innocency; and that being irrecoverably lost, drowns a man in perdition and destruction.

Here we have the nature of covetousness, the evil and sin of covetousness, and the mischief and hurt of it declared.

Observe, 1. The nature of it: it is an inordinate love of money, an insatiable desire after wealth.

Observe, 2. The evil and sinfulness of it: it is a root of sin, The root of all evil; the fruit of all sin grows from this root, distrustful care, tormenting fear, anger, malice, envy, deceit, oppression, bribery, perjury, vexatious lawsuits, and the like; nay, farther, covetousness is the root of heresy in judgment, as well as of iniquity in practice.

They have erred from the faith: that is, in point of doctrine, as well as in practice; it makes a man believe, as well as act, against the rule of faith, for filthy lucre.

Observe, 3. The mischief and hurt of covetousness declared: it pierces, it pierces through with sorrows, yea, with many sorrows.

But whom doth it pierce?

First, others; it pierces the poor, the needy, the widow, the fatherless, all that fall within the reach of its gripping hand; nay, it doth not spare its own master, or slave rather, but pierces him: They pierce themselves through, says the apostle, with many sorrows, with many more, and much worse sorrows, than they pierce others with.

Riches ill gotten, by covetousness or oppression, instead of making their owners heartily merry, make their consciences ache, and give them many a stitch in their side. None can tell what gall and wormwood springs from this bitter root, both to themselves and others: The love of money is the root of all evil; which while some covet after, they err from the faith, piercing themselves through with many sorrows. It is the root of all evil, of sin, and also of trouble and disquiet.

Observe here, 1. The apostle's compellation, or the title given to Timothy, Thou, O man of God: it is a title borrowed from the Old Testament, where it is frequently given to the prophets, who revealed the mind and will of God to the people.

Now by giving it to Timothy, the apostle intimates his duty to him, to contemn the world, and flee the eager pursuit of riches. As if the apostle had said, "O Timothy! thou art a minister, and a man of God, solemnly dedicated to his service, and devoted entirely to his glory; see then that thou abhor, and avoid that detestable sin of covetousness. Heavenly truths are the subjects of thy daily study; Oh! let not earthly things be the object of thy chiefest delight and love; but follow after spiritual riches, namely, righteousness and godliness, faith and love, patience and meekness; that godliness which gives contentment with food and raiment, that faith which assures us of a better and more enduring substance, that righteousness or justice which requires us to let every man enjoy his own, that love which makes us willing to distribute, that patience which makes us willing to submit to a low condition, that meekness which suppresses wrath against those that are injurious to us. All these virtues and graces are necessary to thee as a minister of God; they are certainly indications of a mind free from covetousness, and infallible preservations from it."

The whole verse is an allusion to the Olympic games, particularly to that of racing, where the garland or crown being hung up at the end of the goal, he that came first did lay hold of it, and take it to himself; and because these games were performed in the sight of many spectators, the apostle continues the allusion, and says, Timothy had before many witnesses professed his readiness to suffer for the faith.

The sense of the apostle in this advice seems to be this: "Fight the good fight of faith: go on by faith to overcome all temptations and difficulties; press toward the mark, till thou hold on the prize, which is eternal life: to which spiritual welfare and Christian race thou gavest in thy name, when being baptised and ordained, thou madest a public profession of the faith before many witnesses."

Observe here, what a solemn adjuration and vehement charge is given to Timothy, by our apostle to watch and guard against the sin of covetousness, and avoid the eager pursuit of worldly wealth: I charge thee before God and Christ, that thou keep this commandment spotless and unrebukable, until the coming of Christ, and mayest be found such at his appearing.

Observe, 2. What a glorious display our apostle here makes of the adorable attributes of God; he styles him the God that quickeneth all things, that is all things that have, or shall have life; the blessed and only Potentate, because all power is essential in him, and derived from him; who only hath immortality, that is, an original, primative, simple, independent, essential immortality, that is only proper and peculiar to God; he only is essentially and necessarily of himself immortal; dwelling in the light which is inaccessible, and none can approach unto; and whom no man hath seen, nor can see.

God is invisible in his essence; the nature and essence of God never was seen, nor shall be seen. But we are by the sight of God in heaven, to understand a more clear and full manifestation of God unto us, even so far as our glorified natures can bear it; it will be abundantly beyond expression, yea, beyond our comprehension.

Observe, 3. The testimony which the holy apostle bears to our Lord Jesus Christ when here on earth, that before Pontius Pilate he witnessed a good confession: that is, he did not deny the truth to save his life, but gave all his ministers and people an example of courage and constancy in owning the truth, and sealing it with his blood.

Our apostle having in a very solemn manner exhorted Timothy to avoid that dangerous sin of covetousness himself, in the foregoing verses he doth in these verses require him to lay the same charge upon others, particularly upon worldly rich men; Charge them that are rich.

Observe here, 1. Timothy's duty, not barely to exhort and teach, but to charge and command. True, the ministers of Christ are servants to their people; but servants to their souls, not to their wills, much less to their lusts: there is an authority in our office, which empowers us to command for God, as well as to entreat.

Observe, 2. The subject of this Charge: them that are rich in this world.

Mark, no man is forbidden to be rich, nor yet to use such lawful means by which, through God's blessing thereupon, man may be rich; but rich men need a charge; they want plain dealing from ministers, because they meet with so little of it from other men; for some flatter them, others fear them: God's ministers ought surely to deal fairly with them.

Observe, 3. The charge itself; and this is set down negatively, and affirmatively, both, twofold.

1. The negative matter of the charge, That they be not high-minded; pride of heart, and haughtiness of mind and spirit, is one special sin which great men are subject to.

When God lifts them up by his providence, they lift themselves up by pride: there is a secret malignity in riches when they meet with men's corruptions, to lift them above their due region: though neither the wiser, the holier, the nearer heaven, for all their wealth, nay, perhaps a great deal nearer hell for the abuse of it, yet still the rich think high, look big, breathe scorn, talk with disdain, forgetting that God gives them riches to exalt him, and not themselves.

Next part of the negative charge is, That they trust not in uncertain riches; intimating that creature-confidence, or making an idol or wealth, is the dreadful bane and ruin of rich men; their actions say to the gold, Thou art my hope, and to the fine gold, Thou art my confidence; but the vanity and sinfulness of this appears by the apostle's calling them uncertain riches; uncertain in their abode and continuances with us, uncertain in their promises and pretences to us: we expect more from them than ever we find in them.

Observe, 4. The positive part of the charge;

1. To trust in God, the living God, a bountiful God; he giveth riches; they buy, they do not give, he giveth all things; all the wealth in the world cannot give a mouthful of air or ray of light if God withholds it. God is the giver of all: he giveth richly all things; the most miserable man cannot number the rich mercies which he doth receive; and he giveth all things richly to enjoy: that is, he gives an heart to take and taste the comfort of what he gives; he gives not only possessions, but fruition. Riches can do none of these things; why then should we trust in uncertain riches and not in the living God?

Observe, 5. Another duty exhorted to; and that is, to imitate God in the works of bounty; to do good. Rich men are to make their wealth the materials of good works; nay, they must not only do good works, but be rich in good works; as their estate is plentiful, so must their charity be proportionable: they must do it copiously, be rich in good works; they must do it cheerfully, ready to distribute, without grudging, and without delay; they must do it diffusively, willing to communicate, that is, to do as much good to the community as possibly they can, upon principles of Christianity also.

Observe, 6. The encouragements given to this duty.

1. Thus to lay out is to lay up, and that as in a treasury; it is like scattering of seed, in order to an increase and harvest.

2. Thus to lay out upon others, is to lay up for themselves; they have the comfort here, and the reward hereafter.

3. It is to lay up for themselves a foundation; not by way of merit towards God, but by way of evidence in regard of ourselves; a testimony of our reconciliation to, and acceptance with, God.

4. It is a good foundation for the time to come: all our glory, wealth, and substance, is no durable foundation; here to-day, and gone to-morrow; but good works are a bank in heaven: all is deposited in a safe hand that we lay out for God.

5. It shall be rewarded with eternal life; Laying up for themselves a good foundation against the time to come, that they may lay hold on eternal life.

Now from the whole learn, 1. That the wisdom of God has seen fit to make a great distinction between men in this world; some are poor, others rich, as God sees best for both.

Learn, 2. That some are rich who are not rich in this world; rich in faith, heirs of a kingdom, yet wandering in deserts, dens, and caves.

3. That there are many who are only rich in this world; look beyond the grave, and they are poor men, miserable men, having great possessions in this world, but no provisions for the next.

Learn, 4. That the great design which all men, especially rich men, should pursue and prosecute in this life, is, how they may in this life secure and lay hold of eternal life: blessed be God, it may be laid hold upon; it is worth laying hold upon; it is life, it is eternal life.

Quest. But how should we lay hold upon eternal life?

Ans. 1. In our judgments; by having them convinced of the transcendant excellency of it, and by having them approve of the strictest conditions upon which it is tendered.

2. In our affections; by strong and vehement desires after eternal life.

3. In our endeavours; by a diligent use of all means in order to the obtaining of it, and particularly by doing good, by being rich in good works, by being ready to distribute, and willing to communicate: for hereby shall we lay up for ourselves a good foundation against the time to come, and at length lay hold of eternal life.

Our apostles concludes this his epistle to Timothy with a very passionate and pathetic exhortation to him; that he would maintain the purity of the doctrine of the gospel, and preach that to his hearers, avoiding all idle speculations and philosophical niceties, which the heathen philosophers admire, despising, in the mean time, the plainness and simplicity of the gospel: and he tells him farther, that some Christians, being taken with this sort of learning, have corrupted christianity, turned heretics, erring concerning the faith; to prevent which, he begs for Timothy the grace of God, to preserve, sanctify, and save him.

Learn hence, That in the first beginnings of Christianity, the philosphers, by pretences of great learning, were the greatest despisers and the bitterest enemies of Christianity.

Secondly, That the generality of them were taken up with mere useless notions, instead of necessary and useful knowledge.

Thirdly, That Timothy, and every minister of Christ with him, ought to preach the gospel without any such human mixtures, in the purity and plainness of it; and the people receive it with a simplicity of mind, to be guided and directed by it.

Lastly, That the sanctifying and establishing grace of God is necessary, and indispensably needful, to preserve both ministers and people steadfast in the faith of the gospel, and to persevere in their obedience to it.