2 Timothy 2 commentary

As our trials increase, we need to grow stronger in that which is good; our faith stronger, our resolution stronger, our love to God and Christ stronger. This is opposed to our being strong in our own strength. All Christians, but especially ministers, must be faithful to their Captain, and resolute in his cause. The great care of a Christian must be to please Christ. We are to strive to get the mastery of our lusts and corruptions, but we cannot expect the prize unless we observe the laws. We must take care that we do good in a right manner, that our good may not be spoken evil of. Some who are active, spend their zeal about outward forms and doubtful disputations. But those who strive lawfully shall be crowned at last. If we would partake the fruits, we must labour; if we would gain the prize, we must run the race. We must do the will of God, before we receive the promises, for which reason we have need of patience. Together with our prayers for others, that the Lord would give them understanding in all things, we must exhort and stir them up to consider what they hear or read.

Let suffering saints remember, and look to Jesus, the Author and Finisher of their faith, who for the joy that was set before him, endured the cross, despised the shame, and is now set down at the right hand of the throne of God. We must not think it strange if the best men meet with the worst treatment; but this is cheering, that the word of God is not bound. Here we see the real and true cause of the apostle's suffering trouble in, or for, the sake of the gospel. If we are dead to this world, its pleasures, profits, and honours, we shall be for ever with Christ in a better world. He is faithful to his threatenings, and faithful to his promises. This truth makes sure the unbeliever's condemnation, and the believer's salvation.

Those disposed to strive, commonly strive about matters of small moment. But strifes of words destroy the things of God. The apostle mentions some who erred. They did not deny the resurrection, but they corrupted that true doctrine. Yet nothing can be so foolish or erroneous, but it will overturn the temporary faith of some professors. This foundation has two writings on it. One speaks our comfort. None can overthrow the faith of any whom God hath chosen. The other speaks our duty. Those who would have the comfort of the privilege, must make conscience of the duty Christ gave himself for us, that he might redeem us from all iniquity, Tit 2:14. The church of Christ is like a dwelling: some furniture is of great value; some of smaller value, and put to meaner uses. Some professors of religion are like vessels of wood and earth. When the vessels of dishonour are cast out to be destroyed, the others will be filled with all the fulness of God. We must see to it that we are holy vessels. Every one in the church whom God approves, will be devoted to his Master's service, and thus fitted for his use.

The more we follow that which is good, the faster and the further we shall flee from that which is evil. The keeping up the communion of saints, will take us from fellowship with unfruitful works of darkness. See how often the apostle cautions against disputes in religion; which surely shows that religion consists more in believing and practising what God requires, than in subtle disputes. Those are unapt to teach, who are apt to strive, and are fierce and froward. Teaching, not persecution, is the Scripture method of dealing with those in error. The same God who gives the discovery of the truth, by his grace brings us to acknowledge it, otherwise our hearts would continue to rebel against it. There is no “peradventure,” in respect of God's pardoning those who do repent; but we cannot tell that he will give repentance to those who oppose his will. Sinners are taken in a snare, and in the worst snare, because it is the devil's; they are slaves to him. And if any long for deliverance, let them remember they never can escape, except by repentance, which is the gift of God; and we must ask it of him by earnest, persevering prayer.

CHAPTER 2

2 Timothy 2:1-7

1. Thou therefore, my son, be strong in the grace that is in Christ Jesus.

1. Tu ergo, fili mi, fortis esto in gratia, quae est in Christo Iesu.

2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

2. Et quae a me audisti per multos testes, haec commenda fidelibus hominibus, qui idonei erunt ad alios etiam docendos.

3. Thou therefore endure hardness, as a good soldier of Jesus Christ.

3. Tu igitur feras afflictions, ut bonus miles Iesu Christi.

4. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.

4. Nemo, qui militat, implicator vitae negotiis, ut imperatori placeat.

5. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.

5. Quodsi quis etiam certaverit, non coronatur, nisi legitime certaverit.

6. The husbandman that laboureth must be first partaker of the fruits.

6. Laborare prius agricolam oportet, quam fructus percipiat.

7. Consider what I say; and the Lord give thee understanding in all things.

7. Intellege quae dico; det enim tibi Dominus intellectum in omnibus.

1 Be strong in the grace As he had formerly commanded him to keep, by the Spirit, that which was committed to him, so now he likewise enjoins him “to be strengthened in grace.” By this expression he intends to shake off sloth and indifference; for the flesh is so sluggish, that even those who are endued with eminent gifts are found to slacken in the midst of their course, if they be not frequently aroused.

Some will say: “Of what use is it to exhort a man to ‘be strong in grace,’ unless free-will have something to do in cooperation?” I reply, what God demands from us by his word he likewise bestows by his Spirit, so that we are strengthened in the grace which he has given to us. And yet the exhortations are not superfluous, because the Spirit of God, teaching us inwardly, causes that they shall not sound in our ears fruitlessly and to no purpose. Whoever, therefore, shall acknowledge that the present exhortation could not have been fruitful without the secret power of the Spirit, will never support free-will by means of it.

Which is in Christ Jesus. This is added for two reasons; to shew that the grace comes from Christ alone, and from no other, and that no Christian will be destitute of it; for, since there is one Christ common to all, it follows that all are partakers of his grace, which is said to be in Christ, because all who belong to Christ must have it.

My son. This kind appellation, which he employs, tends much to gain the affections, that the doctrine may more effectually obtain admission into the heart.

CHAPTER 2

2Ti 2:1-26. Exhortations; to Faithfulness as a Good Soldier of Christ; Errors to Be Shunned; the Lord's Sure Foundation; the Right Spirit for a Servant of Christ.

1. Thou therefore--following my example (2Ti 1:8, 12), and that of Onesiphorus (2Ti 1:16-18), and shunning that of those who forsook me (2Ti 1:15).

my son--Children ought to imitate their father.

be strong--literally, "be invested with power." Have power, and show thyself to have it; implying an abiding state of power.

in the grace--the element IN which the believer's strength has place. Compare 2Ti 1:7, "God hath given us the spirit of power."

2. among--Greek, "through," that is, with the attestation (literally, "intervention") of many witnesses, namely, the presbyters and others present at his ordination or consecration (1Ti 4:14; 6:12).

commit--in trust, as a deposit (2Ti 1:14).

faithful--the quality most needed by those having a trust committed to them.

who--Greek, "(persons) such as shall be competent to teach (them to) others also." Thus the way is prepared for inculcating the duty of faithful endurance (2Ti 2:3-13). Thou shouldest consider as a motive to endurance, that thou hast not only to keep the deposit for thyself, but to transmit it unimpaired to others, who in their turn shall fulfil the same office. This is so far from supporting oral tradition now that it rather teaches how precarious a mode of preserving revealed truth it was, depending, as it did, on the trustworthiness of each individual in the chain of succession; and how thankful we ought to be that God Himself has given the written Word, which is exempt from such risk.

3. Thou therefore endure hardness--The oldest manuscripts have no "Thou therefore," and read, "Endure hardship with (me)." "Take thy share in suffering" [Conybeare and Howson].

4. "No one while serving as a soldier."

the affairs of (this) life--"the businesses of life" [Alford]; mercantile, or other than military.

him who hath chosen him--the general who at the first enlisted him as a soldier. Paul himself worked at tent-making (Ac 18:3). Therefore what is prohibited here is, not all other save religious occupation, but the becoming entangled, or over-engrossed therewith.

5. And--"Moreover."

strive for masteries--"strive in the games" [Alford]; namely, the great national games of Greece.

yet is he not crowned, except--even though he gain the victory.

strive lawfully--observing all the conditions of both the contest (keeping within the bounds of the course and stript of his clothes) and the preparation for it, namely, as to self-denying diet, anointing, exercise, self-restraint, chastity, decorum, &c. (1Co 9:24-27).

6. must be first partaker--The right of first partaking of the fruits belongs to him who is laboring; do not thou, therefore, relax thy labors, as thou wouldest be foremost in partaking of the reward. Conybeare explains "first," before the idler.

7. Consider the force of the illustrations I have given from the soldier, the contender in the games, and the husbandmen, as applying to thyself in thy ministry.

and the Lord give, &c.--The oldest manuscripts read, "for the Lord will give thee understanding." Thou canst understand my meaning so as personally to apply it to thyself; for the Lord will give thee understanding when thou seekest it from Him "in all things." Not intellectual perception, but personal appropriation of the truths metaphorically expressed, was what he needed to be given him by the Lord.

8. Rather as Greek, "Remember Jesus Christ, raised from the dead." Remember Christ risen, so as to follow Him. As He was raised after death, so if thou wouldest share His risen "life," thou must now share His "death" (2Ti 2:11). The Greek perfect passive participle, implies a permanent character acquired by Jesus as the risen Saviour, and our permanent interest in Him as such. Christ's resurrection is put prominently forward as being the truth now assailed (2Ti 2:18), and the one best calculated to stimulate Timothy to steadfastness in sharing Paul's sufferings for the Gospel's sake (see on 2Ti 2:3).

of the seed of David--The one and only genealogy (as contrasted with the "endless genealogies," 1Ti 1:4) worth thinking of, for it proves Jesus to be the Messiah. The absence of the article in the Greek, and this formula, "of the seed of David" (compare Ro 1:3), imply that the words were probably part of a recognized short oral creed. In His death He assured us of His humanity; by His resurrection, of His divinity. That He was not crucified for His own sin appears from His resurrection; that He was crucified shows that He bore sin, on Him, though not in Him.

my gospel--that which I always taught.

9. Wherein--in proclaiming which Gospel.

suffer trouble--literally, "evil." I am a sufferer of evil as though I were a doer of evil.

bonds--(2Ti 1:16).

word ... not bound--Though my person is bound, my tongue and my pen are not (2Ti 4:17; Ac 28:31). Or he alludes not merely to his own proclamation of the Gospel, though in chains, but to the freedom of its circulation by others, even though his power of circulating it is now prescribed (Php 1:18). He also hints to Timothy that he being free ought to be the more earnest in the service of it.

10. Therefore--Because of the anxiety I feel that the Gospel should be extended; that anxiety being implied in 2Ti 2:9.

endure--not merely "I passively suffer," but "I actively and perseveringly endure," and "am ready to endure patiently all things."

the elect's sakes--for the sake of the Church: all the members of Christ's spiritual body (Col 1:24).

they ... also--as well as myself: both God's elect not yet converted and those already so.

salvation ... glory--not only salvation from wrath, but glory in reigning with Him eternally (2Ti 2:12). Glory is the full expansion of salvation (Ac 2:47; Ro 8:21-24, 30; He 9:28). So grace and glory (Psa 84:12).

11. Greek, "Faithful is the saying."

For--"For" the fact is so that, "if we be dead with Him (the Greek aorist tense implies a state once for all entered into in past times at the moment of regeneration, Ro 6:3, 4, 8; Col 2:12), we shall also live with Him." The symmetrical form of "the saying," 2Ti 2:11-13, and the rhythmical balance of the parallel clauses, makes it likely, they formed part of a Church hymn (see on 1Ti 3:16), or accepted formula, perhaps first uttered by some of the Christian "prophets" in the public assembly (1Co 14:26). The phrase "faithful is the saying," which seems to have been the usual formula (compare 1Ti 1:15; 3:1; 4:9; Tit 3:8) in such cases, favors this.

12. suffer--rather, as the Greek is the same as in 2Ti 2:10, "If we endure (with Him)" (Ro 8:17).

reign with him--The peculiar privilege of the elect Church now suffering with Christ, then to reign with Him (see on 1Co 6:2). Reigning is something more than mere salvation (Ro 5:17; Re 3:21; 5:10; 20:4, 5).

deny--with the mouth. As "believe" with the heart follows, 2Ti 2:12. Compare the opposite, "confess with thy mouth" and "believe in thine heart" (Ro 10:9, 10).

he also will deny us--(Mt 10:33).

13. believe not--"If we are unbelievers (literally, 'unfaithful'), He remains faithful" (De 7:9, 10). The oldest manuscripts read, "For He cannot (it is an impossibility that He should) deny Himself." He cannot be unfaithful to His word that He will deny those who deny Him, though we be not faithful to our profession of faith in Him (Ro 3:3). Three things are impossible to God, to die, to lie, and to be deceived [Augustine, The Creed, 1.1], (He 6:18). This impossibility is not one of infirmity, but of infinite power and majesty. Also, indirectly, comfort is suggested to believers, that He is faithful to His promises to them; at the same time that apostates are shaken out of their self-deceiving fancy, that because they change, Christ similarly may change. A warning to Timothy to be steadfast in the faith.

14. them--those over whom thou dost preside (Tit 3:1).

charging--Greek, "testifying continually": "adjuring them."

before the Lord--(1Ti 5:21).

that they strive not about words--rather, "strive with words": "not to have a (mere) war of words" (2Ti 2:23, 24; 1Ti 6:4) where the most vital matters are at stake (2Ti 2:17, 18; Ac 18:15). The oldest manuscripts put a stop at "charging them before the Lord" (which clause is thus connected with "put them in remembrance") and read the imperative, "Strive not thou in words," &c.

to no profit--not qualifying "words"; but Greek neuter, in apposition with "strive in words," "(a thing tending) to no profit," literally, "profitable for nothing"; the opposite of "meet for the master's use" (2Ti 2:21).

to the subverting--sure to subvert (overturn) the hearers: the opposite of "edifying" (building up) (2Co 13:10).

15. Study--Greek, "Be earnest," or "diligent."

to show--Greek, "present," as in Ro 12:1.

thyself--as distinguished from those whom Timothy was to charge (2Ti 2:14).

approved--tested by trial: opposed to "reprobate" (Tit 1:16).

workman--alluding to Mt 20:1, &c.

not to be ashamed--by his work not being "approved" (Php 1:20). Contrast "deceitful workers" (2Co 11:13).

rightly dividing--"rightly handling" [Vulgate]; "rightly administering" [Alford]; literally, cutting "straight" or "right": the metaphor being from a father or a steward (1Co 4:1) cutting and distributing bread among his children [Vitringa and Calvin], (Lu 12:42). The Septuagint, Pr 3:6; 11:5, use it of "making one's way": so Bengel here takes Paul to mean that Timothy may make ready a straight way for "the word of truth," and may himself walk straight forward according to this line, turning neither to the right nor to the left, "teaching no other doctrine" (1Ti 1:3). The same image of a way appears in the Greek for "increase" (see on 2Ti 2:16). The opposite to "rightly handling," or "dispensing," is, 2Co 2:17, "corrupt the word of God."

truth--Greek, "the truth" (compare 2Ti 2:18).

16. shun--literally, "stand above," separate from, and superior to.

vain--opposed to "the truth" (2Ti 2:15).

babblings--with loud voice: opposed to the temperate "word" (Tit 3:9).

increase--Greek, advance"; literally, "strike forward": an image from pioneers cutting away all obstacles before an advancing army. They pretend progress; the only kind of progress they make is to a greater pitch of impiety.

more ungodliness--Greek, "a greater degree of impiety."

17. will eat--literally, "will have pasture." The consuming progress of mortification is the image. They pretend to give rich spiritual pasture to their disciples: the only pasture is that of a spiritual cancer feeding on their vitals.

canker--a "cancer" or "gangrene."

Hymenaeus--(See on 1Ti 1:20). After his excommunication he seems to have been readmitted into the Church and again to have troubled it.

18. erred--Greek, "missed the aim" (see 1Ti 6:21).

is past already--has already taken place. The beginnings of the subsequent Gnostic heresy already existed. They "wrested" (2Pe 3:16) Paul's own words (Ro 6:4; Ep 2:6; Col 2:12) "to their own destruction," as though the resurrection was merely the spiritual raising of souls from the death of sin. Compare 1Co 15:12, where he shows all our hopes of future glory rest on the literal reality of the resurrection. To believe it past (as the Seleucians or Hermians did, according to Augustine [Epistles, 119.55, To Januarius, 4]), is to deny it in its true sense.

overthrow--trying to subvert "the foundation" on which alone faith can rest secure (2Ti 2:19; compare Tit 1:11).

19. Nevertheless--Notwithstanding the subversion of their faith, "the firm foundation of God standeth" fast (so the Greek ought to be translated). The "foundation" here is "the Church" [Alford], "the ground" or basement support "of the truth" (1Ti 3:15), Christ Himself being the ultimate "foundation" (1Co 3:11). In the steadfast standing of the Church there is involved the steadfast certainty of the doctrine in question (2Ti 2:18). Thus the "house" (2Ti 2:20) answers to the "foundation"; it is made up of the elect whom "the Lord knoweth" (acknowledgeth, recognizes, Psa 1:6; Mt 7:23; Joh 10:14; 1Co 8:3) as "His," and who persevere to the end, though others "err concerning the faith" (Mt 24:24; Joh 10:28; Ro 8:38, 39; 1Jo 2:19). Bengel takes "the foundation" to be the immovable faithfulness of God (to His promises to His elect [Calvin]). This contrasts well with the erring from the faith on the part of the reprobate, 2Ti 2:18. Though they deny the faith, God abates not His faithfulness (compare 2Ti 2:13).

having--seeing that it has [Ellicott].

seal--"inscription": indicating ownership and destination: inscriptions were often engraven on a "foundation" stone (Re 21:14) [Alford]. This will agree with the view that "the foundation" is the Church (Ep 2:20). If it be taken God's immovable faithfulness, the "seal" will be regarded as attached to His covenant promise, with the inscription or legend, on one side of its round surface, "The Lord knoweth (it is 'knew' in the Septuagint, Nu 16:5, to which Paul here alludes, altering it for his purpose by the Spirit) them that are His"; on the observe side, "Let every one that nameth (as his Lord, Psa 20:7, or preacheth in His name, Jr 20:9) Christ."

depart--Greek, "stand aloof."

from iniquity--(Is 52:11). In both clauses there may be an allusion to Nu 16:5, 26, Septuagint. God's part and man's part are marked out. God chooseth and knoweth His elect; our part is to believe, and by the Spirit depart from all iniquity, an unequivocal proof of our being the Lord's (compare De 29:29; Lu 13:23-27). St. Lucian when asked by his persecutors, "Of what country art thou?" replied, "I am a Christian." "What is your occupation? ... I am a Christian." "Of what family? ... I am a Christian." [Chrysostom, Orations, 75]. He cannot be honored with the name Christian, who dishonors by iniquity, Christ, the Author of the name. Blandina's refreshment amidst her tortures was to say, "I am a Christian, and with us Christians no evil is done" [Eusebius, Ecclesiastical History, 5.1]. Apostasy from the faith is sure soon to be followed by indulgence in iniquity. It was so with the false teachers (2Ti 3:2-8, 13).

20. in a great house--that is, the visible professing Christian Church (1Ti 3:15). Paul is speaking, not of those without, but of the [visible] family of God [Calvin]. So the parable of the sweep-net (Mt 13:47-49) gathering together of every kind, good and bad: as the good and bad cannot be distinguished while under the waves, but only when brought to shore, so believers and unbelievers continue in the same Church, until the judgment makes the everlasting distinction. "The ark of Noah is a type of the Church; as in the former there were together the leopard and the kid, the wolf and the lamb; so in the latter, the righteous and sinners, vessels of gold and silver, with vessels of wood and earth" [Jerome, Dialogue against the Luciferians, 302] (compare Mt 20:16).

vessels of gold ... silver--precious and able to endure fire.

of wood and earth--worthless, fragile, and soon burnt (1Co 3:12-15; 15:47).

some ... some--the former ... the latter.

to dishonour--(Pr 16:4; Ro 9:17-23).

21. If a man ... purge himself from these--The Greek expresses "If one (for example, thou, Timothy) purify himself (so as to separate) from among these" (vessels unto dishonor).

sanctified--set apart as wholly consecrated to the Lord.

and meet--Some oldest manuscripts omit "and."

the master's--the Lord's. Paul himself was such a vessel: once one among those of earth, but afterwards he became by grace one of gold.

prepared unto every good work--(2Ti 3:17; Tit 3:1). Contrast Tit 1:16.

22. Flee--There are many lusts from which our greatest safety is in flight (Ge 39:12). Avoid occasions of sin. From the abstemious character of Timothy (1Ti 5:23) it is likely that not animal indulgences, but the impetuosity, rash self-confidence, hastiness, strife, and vainglory of young men (1Jo 2:14-16), are what he is here warned against: though the Spirit probably intended the warning to include both in its application to the Church in general.

also--Greek, "But"; in contrast to "every good work," 2Ti 2:21.

youthful--Timothy was a youth (1Ti 4:12).

righteousness--the opposite of "iniquity," that is, unrighteousness (2Ti 2:19; compare 1Ti 6:11).

peace, with, &c.--rather, put no comma, "peace with them that call on the Lord out of a pure heart" (1Ti 1:5; Ep 6:5; Col 3:22). We are to love all men, but it is not possible to be at peace with all men, for this needs community of purpose and opinion; they alone who call on the Lord sincerely (as contrasted with the false teachers who had only the form of godliness, 2Ti 3:5, 8; Tit 1:15, 16) have this community [Theodoret]. (Ro 12:18).

23. (Tit 3:9.)

unlearned--Greek, "undisciplined"; not tending to promote the discipline of faith and morals (Pr 5:23). "Uninstructive"; in contrast with "instructing" (2Ti 2:25), and "wise unto salvation" (2Ti 3:15).

avoid--"decline."

24. not strive--"The servant of the Lord" must imitate his master in not striving contentiously, though uncompromising in earnestly contending for the faith (Jude 3; Mt 12:19).

gentle unto all men--"patient" (Greek, "patient in bearing wrongs") in respect to adversaries. He is to be gentle so that he may occasion no evils; patient so that he may endure evils.

apt to teach--implying not only solid teaching and ease in teaching, but patience and assiduity in it [Bengel].

25. instructing--Greek, "disciplining," instructing with correction, which those who deal in "uninstructive" or "undisciplined questions" need (see on 2Ti 2:23; 1Ti 1:20).

those that oppose themselves--Greek, "oppositely affected"; those of a different opinion.

if ... peradventure--Greek, "if at any time."

repentance--which they need as antecedent to the full knowledge (so the Greek for 'acknowledgment') of the truth" (1Ti 2:4), their minds being corrupted (2Ti 3:8), and their lives immoral. The cause of the spiritual ignorance which prompts such "questions" is moral, having its seat in the will, not in the intellect (Joh 7:17). Therefore repentance is their first need. That, not man, but God alone can "give" (Ac 5:31).

26. recover themselves--Greek, "awake to soberness," namely from the spiritual intoxication whereby they have fallen into the snare of the devil.

the snare--(Ep 6:11, "the wiles of the devil": 1Ti 3:7; 6:9).

taken captive by him at his will--so as to follow the will of "THAT" (the Greek emphatically marks Satan thus) foe. However, different Greek pronouns stand for "him" and "his"; and the Greek for "taken captive" means not "captured for destruction," but "for being saved alive," as in Lu 5:10, "Thou shalt catch men to save them unto life"; also there is no article before the Greek participle, which the English Version "who are taken captive," would require. Therefore, translate, "That they may awake ... taken as saved (and willing) captives by him (the servant of the Lord, 2Ti 2:24), so as to follow the will of HIM (the Lord, 2Ti 2:24, or "God," 2Ti 2:25)." There are here two evils, the "snare" and sleep, from which they are delivered: and two goods to which they are translated, awaking and deliverance. Instead of Satan's thrall comes the free and willing captivity of obedience to Christ (2Co 10:5). It is God who goes before, giving repentance (2Ti 2:25); then the work of His servant following is sure to be crowned with success, leading the convert henceforth to "live to the will of God" (Ac 22:14; 1Pe 4:2).

Be strong in the grace - Though the genuine import of the word grace is favor, yet it often implies an active principle communicated from God; light directing how to act, and power enabling to act according to the light.

The things that thou hast heard of me - Those doctrines which I have preached the most publicly, and which many persons can attest. But he seems to refer here to the doctrines delivered to him when, in the presence of many witnesses, he laid his hands upon him; see 1Tim 6:12. Then the apostle gave him the proper form of sound words which he was to teach; and now he tells him to commit those truths to faithful men in the same way that they were committed to him, that the truth might be preserved in the Church, and holy men appointed successively to preach it. These truths are still continued in the Church, and still there are faithful men who proclaim them. But where is the uninterrupted apostolical succession! Who can tell? Probably it does not exist on the face of the world. All the pretensions to it by certain Churches are as stupid as they are idle and futile. He who appeals to this for his authority as a Christian minister, had best sit down till he has made it out; and this will be by the next Greek kalends.

Endure hardness - He considers a Christian minister under the notion of a soldier, not so much for his continual conflicts with the world, the devil, and the flesh, for these are in a certain sense common to all Christians, but for the hardships and difficulties to which he must be exposed who faithfully preaches the Gospel of Christ.

No man that warreth entangleth, etc. - It is well remarked by Grotius, on this passage, that the legionary soldiers among the Romans were not permitted to engage in husbandry, merchandise, mechanical employments, or any thing that might be inconsistent with their calling. Many canons, at different times, have been made to prevent ecclesiastics from intermeddling with secular employments. The who will preach the Gospel thoroughly, and wishes to give full proof of his ministry, had need to have no other work. He should be wholly in this thing, that his profiting may appear unto all. There are many who sin against this direction. They love the world, and labor for it, and are regardless of the souls committed to their charge. But what are they, either in number or guilt, compared to the immense herd of men professing to be Christian ministers, who neither read nor study, and consequently never improve? These are too conscientious to meddle with secular affairs, and yet have no scruple of conscience to while away time, be among the chief in needless self-indulgence, and, by their burdensome and monotonous ministry, become an incumbrance to the Church! Do you inquire: In what sect or party are these to be found? I answer: In All. Idle drones: -

Fruges consumere nati, "Born to consume the produce of the soil," disgrace every department in the Christian Church. They cannot teach because they will not learn.

If a man also strive for masteries - Εαν δε και αθλῃ τις· If a man contend in the public games - the Olympic or Isthmian games among the Greeks, so often alluded to and particularly explained in the notes on 1Cor 9:24-26, to which the reader is referred for a full illustration of this verse.

Is he not crowned - Though he may have conquered, except he strive lawfully - unless he enter according to the rules of the athlete, and act as these direct. No man, however zealous he may have been, is to expect the Well done, good and faithful servant, from Jesus Christ, unless he have labored in the word and doctrine, preached the truth as it is in Jesus, and built up the Church upon Him who is its only Foundation.

The husbandman that laboureth - That is: The husbandman must first till his ground before he can expect a crop; and he must till it according to the proper rules of agriculture, else he cannot have a crop. The combatant must fight and conquer, and fight according to the laws of the agones, before he can be crowned; so the Christian minister must labor in the spiritual vineyard, and labor too under the eye and according to the direction of his Master, before he can expect that crown of righteousness that fadeth not away.

Consider what I say - Apply my metaphors and similitudes in a proper manner.

And the Lord give thee understanding - But instead of δῳη, may he give, ACDEFG, several others, besides versions and fathers, have δωσει he will give. Consider thou properly, and God will give thee a proper understanding of all things that concern thy own peace, and the peace and prosperity of his Church. Think as well as read.

Remember that Jesus Christ - The apostle seems to say: Whatever tribulations or deaths may befall us, let us remember that Jesus Christ, who was slain by the Jews, rose again from the dead, and his resurrection is the proof and pledge of ours. We also shall rise again to a life of glory and blessedness.

According to my Gospel - The false teaching of Hymeneus and Philetus stated that the resurrection was past already. Paul preached the resurrection from the dead; and founded his doctrine on the resurrection and promise of Christ. This was his Gospel; the other was of a different nature.

Wherein I suffer trouble, as an evil doer - This verse contains one of the proofs that this epistle was written while St. Paul was a prisoner the second time at Rome. See the preface, where this is particularly considered.

For the elect's sake - For the sake of the Gentiles, elected by God's goodness to enjoy every privilege formerly possessed by the Jews, and, in addition to these, all the blessings of the Gospel; the salvation of Christ here, and eternal glory hereafter.

If we be dead with him - That is: As surely as Christ rose again from the dead, so surely shall we rise again; and if we die for him, we shall surely live again with him. This, says the apostle, is πιστος ὁ λογος, a true doctrine. This is properly the import of the word; and we need not seek, as Bp. Tillotson and many others have done, for some saying of Christ which the apostle is supposed to be here quoting, and which he learned from tradition.

If we suffer - with him - These are other parts of the true doctrine, which the apostle mentions above.

If we believe not - Should we deny the faith and apostatize, he is the same, as true to his threatenings as to his promises; he cannot deny - act contrary to, himself.

That they strive not about words - Words, not things, have been a most fruitful source of contention in the Christian world; and among religious people, the principal cause of animosity has arisen from the different manner of apprehending the same term, while, in essence, both meant the same thing. All preachers and divines should be very careful, both in speaking and writing, to explain the terms they use, and never employ them in any sense but that in which they have explained them.

The subverting of the hearers - This is the general tendency of all polemical divinity and controversial preaching, when angry passions are called in to support the doctrines of the Gospel.

Study to show thyself approved unto God - Endeavour so to cultivate and improve thy heart and mind, that thou mayest not be a reproach to him from whom thou professest to receive thy commission.

Rightly dividing the word of truth - It is generally supposed that the apostle alludes here to the care taken to divide the sacrifices under the law; the priests studied, in dividing the victim down the spine, to do it so scrupulously that one half of the spinal marrow should be found on each side the backbone. Probably nothing was much farther from the apostle's thoughts than this view, which is now commonly taken of the subject. Indeed this scrupulously dividing does not appear to have been any original ordinance among the Jews; much stress was laid upon it in later times, but from the beginning it was not so. The word ορθοτομειν signifies,

1. Simply to cut straight, or to rectify.

2. To walk in the right way; it is thus used by Gregory Nazianzen, who, in Orat. Apol. fugae, opposes ορθοτομειν to κακως ὁδευειν, walking in a right way to walking in a bad way. Thus, καινοτομειν signifies to walk in a new way, and κατευθυνειν to walk in a straight way. See Kypke.

Therefore, by rightly dividing the word of truth, we are to understand his continuing in the true doctrine, and teaching that to every person; and, according to our Lord's simile, giving each his portion of meat in due season - milk to babes, strong meat to the full grown, comfort to the disconsolate, reproof to the irregular and careless; in a word, finding out the necessities of his hearers, and preaching so as to meet those necessities.

Shun profane and vain babblings - This is the character he gives of the preaching of the false teachers. Whatever was not agreeable to the doctrine of truth was, in the sight of God, empty and profane babbling; engendering nothing but ungodliness, and daily increasing in that.

Their word will eat as doth a canker - Ὡς γαγγραινα· As a gangrene; i.e. as a mortification in the flesh, where the circulation is entirely stopped, and putrefaction takes place, which continues to corrupt all the circumjacent flesh, spreading more and more till death takes place, unless stopped by a timely and judicious application of medicine. Such is the influence of false doctrine; it fixes its mortal seed in the soul, which continues to corrupt and assimilate every thing to itself, till, if not prevented by a timely application of the word of life, under the direction of the heavenly Physician, it terminates in the bitter pains of an eternal death. To such a gangrene the apostle compares the corrupt doctrines of Hymeneus and Philetus.

Who concerning the truth have erred - They had the truth, but erred or wandered from it, saying the resurrection was already past, and thus denying the resurrection of the body, and, by consequence, future rewards and punishments; and this necessarily sapped the foundation of all religion: and thus the gangrene had, in reference to their unhappy votaries, a rapid and unchecked operation.

The foundation of God standeth sure - The word θεμελιος signifies literally a foundation, and especially the foundation of a building; and metaphorically, the building itself, and often a noble mansion or palace. In this place the apostle compares the religion of Christ to a great or noble mansion. See 2Tim 2:20. And as this religion is founded on the authority and power of the Almighty, it necessarily must stand sure and be permanent. This house has an inscription on it, for so σφραγις, seal, is frequently understood; and this is evidently an allusion to the ancient temples. Above the door of the temple of Delphi there was the Greek word ει thou art, on which Plutarch has written an express treatise. In many of the Mohammedan mosques the walls are covered with inscriptions, which are ordinarily sentences taken from the Koran, relative to the majesty of God, or the nature of his worship. And we know that there was an inscription on the mitre of the high priest among the Jews, viz.: קדש ליהוה kodesh laihovah, "Holiness to the Lord;" Exo 28:36; Exo 39:30. See also Zac 14:20. And this inscription may here be represented as being made with the seal of God, for he stamps this on all things belonging to himself and his worship.

But some suppose θεμελιος here to signify a contract or covenant by which two parties are bound to fulfill certain conditions and duties, the obligation to which, each takes on him by sealing the instrument with his seal. Among the Asiatics, these seals have scarcely ever any image or figure on them, but always some very expressive inscription. I have seen many of these, and several of them are now before me. The twofold inscription, i.e. one on the seal of each party, may be here alluded to; that on God's seal is, Εγνω Κυριος τους οντας αὑτου· The Lord approveth of them that are his. That on the seal of his followers is, Αποστητω απο αδικιας πας ὁ ονομαζων το ονομα Κυριου. Let every one who nameth the name of the Lord (every Christian) depart from iniquity. Thus each has his peculiar inscription. Κυριου, Lord, instead of Χριστου, Christ, is the reading of almost all the MSS. of importance, and the principal versions.

The Lord knoweth - i.e. Approves, watches over, and provides for, them that are his true followers. To this his followers most cheerfully subscribe, and say: Let every one that nameth this Lord avoid every appearance of evil.

But in a great house - Here the apostle carries on the allusion introduced in the preceding verse. As the foundation of God refers to God's building, i.e. the whole system of Christianity, so here the great house is to be understood of the same; and the different kinds of vessels mean the different teachers, as well as the different kinds of members. In this sacred house at Ephesus there were vessels of gold and silver - eminent, holy, sincere, and useful teachers and members, and also vessels of wood and of earth - false and heretical teachers, such as Hymeneus and Philetus, and their followers. There are also in such houses vessels employed, some in a more honorable, others in a less honorable, office. To these he seems also to compare the same persons.

If a man therefore purge himself from these - He that takes heed to his ways and to his doctrines, and walks with God, will separate himself, not only from all false doctrine, but from all wicked men, and thus be sanctified and proper to be employed by the Master in every good word and work. The apostle has not made the application of these different similes, and it is very difficult to tell what he means.

Flee also youthful lusts - Not only all irregular and sensual desires, but pride, ambition, and, above all, the lust of power, to which most men will sacrifice all other propensities, their ease, pleasure, health, etc. This is the most bewitching passion in the human heart. Both in Church and state it is ruinous; but particularly so in the former. Timothy was now between thirty and forty years of age, the very age in which ambition and the love of power most generally prevail. Carnal pleasures are the sins of youth; ambition and the love of power the sins of middle age; covetousness and carking cares the crimes of old age.

Follow righteousness - Flee from sin, pursue goodness. Righteousness - whatever is just, holy, and innocent. Faith - fidelity both to God and man, improving that grace by which thy soul may be saved, and faithfully discharging the duties of thy office, that thou mayest save the souls of others. Charity - love to God and man. Peace among all the members of the Church, and as far as possible with all men; but especially among those who invoke the Lord out of a pure desire to glorify his name.

Foolish and unlearned questions - See the notes on 1Tim 1:4; 1Tim 4:7 (note), and Tit 3:9 (note).

The servant of the Lord must not strive - See on 1Tim 3:2 (note), 1Tim 3:3 (note).

Those that oppose - Αντιδιατιθεμενους. This seems to refer to those who opposed the apostle's authority; and hence the propriety of the allusion to the rebellion of Korah and his company. See observations at the end of the chapter.

If God peradventure - He was to use every means which he had reason to believe God might bless; and the apostle intimates that, bad as they were, they were not out of the reach of God's mercy.

And that they may recover themselves - The construction of this verse is extremely difficult, though the sense given by our translation is plain enough. I shall set down the original, and the principal English translations: - Και ανανηψωσιν εκ της του διαβολου παγιδος, εζωγρημενοι ὑπ' αυτου εις εκεινου θελημα.

And thei rise agein fro snaaris of the debyl, of whome thei ben holde captyffis at his wille. - Wiclif. First translation into English, 1378.

And to turne agayne from the snare of devell, which are holden in prison of him at his will. - Coverdale. First printed English Bible, 1535.

That they may come to themselves agayne out of the snare of the devyll, which are now taken of him at hys will. - Edward VIth's Bible, by Becke, 1549.

And they may recover their senses to perform his will, after being rescued alive by the servant of the Lord out of the snare of the devil. - Wakefield; who refers αυτου, him, to the servant of the Lord, 2Tim 2:24.

And being caught alive by him out of the snare of the devil, they may awake to do his will. - Macknight; who remarks that αυτου, the relative, means the servant of the Lord; and εκεινου, the demonstrative, refers to God, mentioned 2Tim 2:15.

I leave these different translations with the reader.

I Have referred, in the preceding notes, to inscriptions which appear on the buildings and coins of the Asiatics; such inscriptions are, in general, very curious, and carry with them a considerable show of piety to God, in the acknowledgment of his providence and mercy. I shall quote one merely as a curiosity, without supposing it to be immediately applicable to the illustration of the text.

There is extant a gold circular coin of the Great Mogul Shah Jehan, struck at Delhi, A. H. 1062, a.d. 1651, five inches and a half in diameter; on each side of this coin is a square, the angles of which touch the periphery; within this square, and in the segments, there are the following inscriptions: -

1. Within the square, on one side,

The bright star of religion, Mohammed (a second Sahib Kiran) Shah Jehan, the victorious emperor.

2. In the segment on the upper side of the square,

The impression upon this coin of 200 mohurs, was struck through the favor of God.

3. On the lateral segment to the left,

By the second Sahib Kiran, Shah Jehan, the defender of the faith.

4. On the bottom segment,

May the golden countenance from the sculpture of this coin enlighten the world.

5. On the lateral segment to the right,

As long as the splendid face of the moon is illuminated by the rays of the sun!

1. On the reverse, within the square,

There is no god but God; and Mohammed is the prophet of God. Struck in the capital of Shah Jehanabad, A. H. 1062.

2. On the top of the square,

Religion was illuminated by the truth of Abu Beker.

3. On the left hand compartment,

The faith was strengthened by the justice of Omar.

4. On the bottom compartment,

Piety was refreshed by the modesty and mildness of Othman.

5. On the right hand compartment,

The world was enlightened by the learning of Aly.

On these inscriptions it may be just necessary to observe that Abu Beker, Omar, Othman, and Aly, were the four khalifs who succeeded Mohammed. Abu Beker was the father of Ayesha, one of Mohammed's wives. Othman was son-in-law of Mohammed, having married his two daughters, Rakiah, and Omal-Calthoom. And Aly, son of Abi Taleb, Mohammed's uncle, was also one of the sons-in-law of Mohammed, having married Fatima, the daughter of his favourite wife, Ayesha. The Ottoman empire was not so called from Othman, the third khalif, but from Ottoman, the successful chief, who conquered a small part of the Grecian empire in Asia, and thus laid the foundation for the Turkish.

Grotius and others have supposed that the apostle alludes to the custom of putting an inscription on the foundation stone of a city or other building, giving an account of the time in which it was founded, built, etc. Sometimes engraved stones were placed over the principal gates of cities and fortresses, particularly in the east, specifying the date of erection, repairs, etc., and containing some religious sentiment or verse from the Koran. But I do not think it likely that the apostle refers to any thing of this kind. There appears to be an allusion here to the rebellion of Korah and his company against the authority of Moses, Num 16:5, where, it is said: The Lord will show who are his: here the words of the Septuagint are nearly the same that the apostle uses in this verse, εγνω ὁ Θεος τους οντας αὑτου· God knoweth or approveth of them that are his. And the words in Num 16:26, Depart from the tents of these wicked men, are similar to those of the apostle, Let every one that nameth the name of the Lord depart from iniquity. We may therefore take it for granted that those false teachers, the chief of whom were Hymeneus and Philetus, had risen up against the authority of St. Paul; and he, in effect, informs Timothy here that God will deal with them as he did with Korah, Dathan, and Abiram, and their company. And as the true Israelites were to separate themselves from the tents of those wicked men, so he and the believers at Ephesus were to hold no sort of communion with those workers of iniquity. This subject he farther illustrates by a contract between two parties, each of which sets his seal to the instrument, the seal bearing the motto peculiar to the party. This I conceive to be the meaning; but the common mode of interpretation will, it is probable, be most commonly followed.

The things - The wholesome doctrine, 2Timothy 1:13. Commit - Before thou leavest Ephesus. To faithful men, who will be able, after thou art gone, to teach others.

No man that warreth entangleth himself - Any more than is unavoidable. In the affairs of this life - With worldly business or cares. That - Minding war only, he may please his captain. In this and the next verse there is a plain allusion to the Roman law of arms, and to that of the Grecian games. According to the former, no soldier was to engage in any civil employment; according to the latter, none could be crowned as conqueror, who did not keep strictly to the rules of the game.

Unless he labour first, he will reap no fruit.

Of the seed of David - This one genealogy attend to.

Is not bound - Not hindered in its course.

Therefore - Encouraged by this, that "the word of God be not bound." I endure all things - See the spirit of a real Christian? Who would not wish to be likeminded? Salvation is deliverance from all evil; glory, the enjoyment of all good.

Dead with him - Dead to sin, and ready to die for him.

If we deny him - To escape suffering for him.

If we believe not - That is, though some believe not, God will make good all his promises to them that do believe. He cannot deny himself - His word cannot fail.

Remind them - Who are under thy charge. O how many unnecessary things are thus unprofitably, nay hurtfully, contended for.

A workman that needeth not to be ashamed - Either of unfaithfulness or unskilfulness. Rightly dividing the word of truth - Duly explaining and applying the whole scripture, so as to give each hearer his due portion. But they that give one part of the gospel to all (the promises and comforts to unawakened, hardened, scoffing men) have real need to be ashamed.

They - Who babble thus will grow worse and worse.

And their word - If they go on, will be mischievous as well as vain, and will eat as a gangrene.

Saying the resurrection is already past - Perhaps asserting that it is only the spiritual passing from death unto life.

But the foundation of God - His truth and faithfulness. Standeth fast - Can never be overthrown; being as it were sealed with a seal, which has an inscription on each side: on the one, The Lord knoweth those that are his; on the other, Let every one who nameth the name of the Lord, as his Lord, depart from iniquity. Indeed, they only are his who depart from iniquity. To all others he will say, "I know you not." Matt 7:22,23

But in a great house - Such as the church, it is not strange that there are not only vessels of gold and silver, designed for honourable uses, but also of wood and of earth - For less honourable purposes. Yet a vessel even of gold may be put to the vilest use, though it was not the design of him that made it.

If a man purge himself from these - Vessels of dishonour, so as to have no fellowship with them.

Flee youthful desires - Those peculiarly incident to youth. Follow peace with them - Unity with all true believers. Out of a pure heart - Youthful desires, destroy this purity: righteousness, faith, love, peace, accompany it.

A servant of the Lord must not - Eagerly or passionately. Strive - As do the vain wranglers spoken of, verse 23. But be apt to teach - Chiefly by patience and unwearied assiduity.

In meekness - He has often need of zeal, always of meekness. If haply God - For it is wholly his work. May give them repentance - The acknowledging of the truth would then quickly follow.

Who - At present are not only captives, but asleep; utterly insensible of their captivity.

1 THou therefore my son, be strong in the grace that is in Christ Jesus .

The sense is, either shew thy self a stout and valiant man, not being affrighted at the dangers that threaten thee in the publishing, and defence of the Gospel▪ which brings the glad tydings of the Grace of Jesus Christ: Or be thou strong through the gracious influence of Christ Jesus, without which thou canst do nothing.

2 And the things that thou hast heard of me amongst many witnesses , the same commit thou to faithfull men, who shall be able to teach others also .

The Doctrine of the Gospel which thou hast heard from me, confirmed by the testimony of many of the Prophets of old, or, which thou heardst from me committed to thy trust, there being many witnesses present, when thou wert ordained, or set apart to thy Office.

Commit unto others that shall be set apart for the Ministry, but let them be such as have an ability to communicate their knowledge to others, and such as thou shalt judge will be faithful to their trust.

Marginal references: Or, by ▪; 1 Tim. 3.2. Tit. 1.9.

3 Thou therefore indure hardness , as a good souldier of Jesus Christ .

In the Greek it is suffer evils, sc. evils of affliction expect them, and encountre and patiently indure them.

Remembring that the Life of a Minister is not a life of ease and pleasure, but the life of a Souldier, whose Life is a Life of hardship, exposed to numberless hazards and dangers.

Marginal references: chap.1.8. & 4.5.

4 No man that warreth, intangleth himself with the affairs of this life , that he may please him who hath chosen him to be a souldier .

Having told Timothy that his Life was to be the Life of a Souldier, in which he would be exposed to many difficulties, and dangers, and hazards, he here mindeth him of the Law, and Custom of Souldiers, who being once entred in the Muster-roll, use to sequester themselves from other imployments in Trading, Husbandry, or the like.

That thereby they might be at the command of their General, or Captain, to be called out upon what service he pleaseth: So he who is a Minister of the Gospel ought not voluntarily, and of choice ingage himself in secular imployments, but give up himself wholly to the ministerial work; that so he might please the Lord Jesus Christ who hath chosen him to be his Souldier.

5 And if a man also strive for masteries , yet is he not crowned , except he strive lawfully .

And look as it is in the publick games in use amongst you, where divers strive by wrestling, fighting, racing, where there is a Crown proposed as the prize for those who are the Conquerours in the Game:

They have not that Crown set upon their heads;

unless they keep to the Laws of that game wherein they are exercised. So it is i[illegible: 1 letter] the Spiritual Warfare, or Contest, there is a far greater reward, even a Crown of Glory, proposed for such as overcome, but none shall have it, unless those who keep to the Laws which God hath made for those who exercise themselves in that Spiritual Combate.

Marginal references: 1 Cor. 9.25.

6 The husbandman that laboureth must be first partaker of the fruits .

As the Apostle before had compared the Minister of the Gospel to a Souldier, and from thence concluded his Duty, not to intangle himself unnecessarily in secular imployments: and to those that exercised themselves in their publick games, and from thence concluded the obligation upon him to keep to the Divine rule in the managery of his Office, and of himself under the opposition he should meet with, so here he compares him to an Husbandman, (as Christ himself had done, Matth. 13.1. &c.) either to mind him of his duty, First to look to save his own soul, then the souls of others, or of his advantage, it being the priviledge of an Husbandman, being the proprietor of the Fruits (if he will) first to eat thereof, thereby intimating the priviledge of those who turn many to righteousness, Dan. 12.3.

Marginal references: 1 Cor. 9.10.; Or, the [illegible: 1 word] labour [illegible: 2 letters] fir[illegible: 1 letter]t, must be [illegible: 1 word] of the [illegible: 1 word].

7 Consider what I say , and the Lord give thee understanding in all things .

Weigh these things with thy self in thy own thoughts.

But thou wilt not effectually understand them without a Divine influence opening thy mind to a comprehension of them, and thy heart to a reception of all these things, and all other things which it is reasonable for thee to know, and understand.

8 Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel .

The Apostle passeth from his former Discourse, wherein he had armed Timothy against the afflictions of the Gospel, to a Discourse about the Doctrine of the Gospel, and here mentioneth two principal heads of that Doctrine. The Incarnation of Christ and his Resurrection, which he instanceth in, as more particularly to be remembred and pressed upon Christians in regard they were those two points of the Gospel which were either at that time denyed, as that of the incarnation was by the Jews, or he knew would first be opposed, and the latter that, which declared Christ to be the Son of God with power, Rom. 1.4. and upon a faith in which Christians Salvation, and Consolation much depended, Rom. 4.25. and 8.34. he therefore calls to him especially to remember that Jesus Christ was the seed of David, truly man, and the true Messiah who was to be the seed of David (as the Jews themselves confessed) the Manhood of Christ soon after the Apostles times, was denied by the Marcionites and Manichees, &c.

And that he was raised from the dead, deserved Timothies remembrance, both because upon that depended the great evidence of Christ's Divine Nature, and the Salvation and Consolation of Believers.

This he saith was sutable to the Doctrine of the Gospel which he had preached to them; he calls it his Gospel, because committed to his trust to publish, so Rom. 2.16. and 16.25. which he expoundeth, Gal. 1.11. the Gospel preached by me; he speaks in the Plural Number, 1 Thess. 1.5. 2 Thess. 2.14. declaring that the Gospel was no more his, than others also who were Ministers of it.

9 Wherein I suffer trouble, as an evil doer, even unto bonds , but the word of God is not bound .

That is, for which I suffer affliction, as if I were an evil doer to that degree that I am put in chains,

but yet I preach the Gospel, or the Gospel is preached, though they have restrained me, they are not able to restrain that.

Marginal references: Ephes. 3.1. [illegible: 1 word] 1.7. [illegible: 1 word] 4.3, 18.

10 Therefore I indure all things , for the elects sake , that they was also obtain the salvation which is in Christ Jesus with eternal glory w.

That is all things which I do indure, reproach, imprisonment, &c. for he had not yet resisted to blood.

As for Christs sake to imitate his example, and testifie my love to him; so for the sake of those whom God hath chosen to Eternal Life, that they seeing my patience and constancy, may be confirmed in the Faith of the Gospel, and by that means may obtain Eternal Life, Salvation, with Eternal Glory which is to be had in Christ.

Marginal references: Eph. 3.13. Col. 1.24.

11 It is a faithful saying , For if we be dead with [illegible: 1 letter]imy, we shall also live with him .

See the notes on 1 Tim. 1.15. and 4.9. where we had the same phrase.

There is also a twofold living with him, by a rising again to a newness of Life, Rom. 6.4. and hereafter in Glory, which latter is here intended.

We are said to be dead with Christ two wayes. By our dying to sin, as he dyed for sin, Rom. 6.5. 2 By our suffering in testimony of the truth, 2 Cor. 4.10. which is that being dead with him, which is here mentioned.

Marginal references: Rom. 6.[illegible: 1 letter], 8.

12 If we suffer, we shall also reign with him , If we deny him, he will also deny us .

That is, If we suffer for his Names sake for a constant owning, and adherence to his Doctrine of Faith, or discharge of any trust he hath reposed in us, we shall reign with him in Glory.

But if we upon prospect of danger deny his truth, or desert the profession of him, he in the day of Judgment will not own us before his Father, and the holy Angels, Matth. 10.33. Mar. 8.38. Rom. 8.17.

Marginal references: 1 Pet. 4.13·

13 If we believe not, yet he abideth faithful , he cannot deny himself .

Whether we believe, or believe not, or whether we be faithful to our trust, or be not, yet God will shew himself faithful, either to his promises made to them that believe, or to his threatnings denounced against those that believe not.

For it is impossible that he who is truth it self should be otherwise, that were for him to deny himself.

Marginal references: Rom. 3.3. & 9.6.

14 Of these things put them in remembrance , charging them before the Lord , that they strive not about words to no profit , but to the subverting of the hearers .

That is, put other Teachers in remembrance of all these things which I have given thee in charge.

Charging them, as in the sight of God, who most certainly observeth and taketh notice of them, and will call them to an account.

That they spend not their time in their Pulpits in contests about words which tend to no solid advantage of their hearers.

But may tend to the subversion of them, and the destroying their steddiness in the Faith, drawing them into Parties and Factions, the fruit of which is nothing but envy, and contentions, and different opinions in matters of Faith; as to which it hath been alwaies observed, that the affectation of new phrases hath been introductive, of a novelty in opinion.

Marginal references: 1 Tim. 6.4.

15 Study to shew thy self approved unto God , a workman that needeth not be ashamed , rightly dividing the word of truth .

Let it be thy study, not to please men, to get their humm and applause for speaking quaintly, learnedly, or smoothly, but to [illegible: 2 letters]prove thy self to God, who is thy Master in this work, and wh[illegible: 2 letters] thou oughtest to serve.

A workman that doth his work so well, and faithfully, that he need not be ashamed, whoever looketh and judgeth upon it.

[non-Latin text not transcribed] rightly cutting out, we translate it rightly dividing; it is not material, whether the Metaphor be drawn from the Priests right cutting out their sacrifices, so as all had their shares in them; or from Carpenters cutting out their Timber, cutting off the sappy part, and by a right line dividing the other parts; or from Cooks, or Carvers, or Parents rightly dividing a dish of meat among several Guests, or Children, or from those that use to cut out wayes, or from Husbandmen cutting out furrows, &c. The sense is, rightly handling the word of God, and giving to all their portion. For their notion who would make the sence of it, cuttig out a right way for [illegible: 1 letter]thers by thy example, because the word [non-Latin text not transcribed], sometimes signifies to cut a right way, it no way agreeth to the Text, for whatever the Verb signifies alone, he is meanly skild in the Greek, that knows not it cannot have that sense, being joyned, (as here) with [non-Latin text not transcribed], the word of Truth.

16 But shun profane, and vain bablings , for they will increase unto more ungodliness .

By these dishonourable terms the Apostle defameth all impertinent Discourses in discharge of the ministerial Office, such as 1 Tim. 1.4. he had called Fables, endless Genealogies which minister questions, chap. 4.7. profane, and old wives fables, here he calls them [non-Latin text not transcribed], empty, vain, and unprofitable discourses which though possibly not prophane in themselves, yet were prophane, as used in the discharge of the ministerial Office, where nothing ought to be discoursed, but the solid useful Truths of the Gospel.

These he saith will issue at last in errors and ungodliness of Life.

Marginal references: 1 Tim. 6.20.

17 And their word will eat as doth a canker , of whom is Hymeneus and Philetus .

In the Greek it is, And their word will have pasture, [or place to feed upon] as a Gangrene, we have ill translated the word a Cancer, for it signifieth a Gangrene; both our English word Gangrene, and the Latin word or derived from the Greek. There is a great difference between a Cancer and a Gangrene, in the causes of those two Diseases, and the nature of them, and the time in which they destroy the body of a man; only they both agree in their infecting the parts contiguous, the Cancer [illegible: 1 letter]ating them, the Gangrene mortifying them, and for this, the words of erroneous persons are here compared to this Disease, because either of them will have something to feed upon; (so [non-Latin text not transcribed] signifieth, Ioh. 10.9.) most errours in matters of Faith are contagious and infectious; the reason is, because ordinarily an error is broached by some, and entertained by others in satisfaction to some Lust, as favouring some evil desire and inclination of our minds, and so naturally pleaseth those who have the same evil propensions.

Of Hymeneus we read before, 1 Tim. 1.20. there he is joyned with Alexander, but not of Philetus, nor do we find him further mentioned in Holy Writ.

Marginal references: Or, gangrene.

18 Who concerning the truth have erred , saying that the resurrection is past already , and overthrow the faith of some s.

These two he saith had already erred as to the Doctrine of Faith, giving heed to profane and vain bablings.

Their particular Error was in the business of the Resurrection, which they said was past. That there shall be no Resurrection, is a very pleasing Doctrine to men that have lived sensual lives, those whose lives have been nothing but eating and drinking, do very unwillingly think of dying, but seeing they cannot avoid that, they would gladly there should be no Resurrection. So that it was no wonder if such an Error as this did spread and mortifie like a Gangrene. Upon what pretence these men denied the Resurrection, we are neither told in Holy Writ, nor with any certainty by any other Authors. Some say, that they held that it was past in the Resurrection of Christ, and those mentioned, Matth. 27.52. Others think they confounded the Resurrection with Regeneration, and Glorification, which they allowed only as to the Souls of Believers. Others say they maintained no other Resurrection than what men have in the Procreation of Children. Others, that they denied any Resurrection but that in Baptisme. The Resurrection of the Body was denied by the Sadduces, by these in Pauls time, and afterwards by those that followed, Marcion, Basilides, Valentinus and Apelles, and others. Some in our times also have troden in their steps, and are still treading (unless they think God will be more kind to those infinite numbers of Heathens in the Country of the Great Mogul than to Christians; for as to them, they tell us they cannot believe any such thing). Two sorts of men have been guilty of this; 1. The Philosophers of the World that think they must be able with their Reason to span all Articles of Faith. 2. Men of sensual and sottish lives, who having lived like beasts are willing to believe they shall also die like brutes.

Those who are tainted with this Error do both themselves deny the Faith divers principal Articles of which depend upon it. Such as the Resurrection of Christ, 1 Cor. 15. and Eternal Life, &c. and also subvert the faith of others; for whoso can perswade another that there shall be no Resurrection, makes him an infidel. Such Hereticks therefore were never indured to keep any Station in the Christian Church. It being always judged reasonable, that those who were turned Infidels, should be turned out of the flock of Christ to their proper Herd.

Marginal references: 1 Tim. 6.21.

19 Nevertheless, the foundation of God standeth sure, having this seal; The Lord knoweth them that are his , and, Let every one that nameth the name of Christ depart from iniquity .

Notwithstanding that these two men (possibly of some note in the Church of Ephesus) have fallen from the Faith, and have been ill instruments to subvert the Faith of others, yet God hath a number in the World, who are built upon the Rock Christ Jesus, Matth. 7.25. these are founded surely,

Sealed, and confirmed in their State by the Eternal Decree and Counsel of God, who hath foreknown his Elect, both as to their number and perseverance, but God hath from Eternity known who are his, and therefore such as truly are so, must be kept through Faith by his Power to Salvation, and it is not possible that these should be totally and finally deceived.

And every one that nameth the name of the Lord must depart from the Tents of wicked men, who have made shipwrack both of Faith, and a good Conscience; therefore let not the Apostacy of these men be a Temptation to thee to think that the Church of God may or shall [illegible: 1 letter]ail; that cannot be, there can be no more lost than the sons of Perdition; such as God never knew as his though they put on a mark of Christianity and Godliness, and deceived many. Those who have Gods Seal upon them, and are of his Foundation, shall stand and keep themselves from those damnable Errors. Onely to let us know that neither the certainty of Gods Decree or Promise, doth excuse our indeavours and using means for obtaining the thing decreed or promised; the Apostle puts the Verb in the Imperative Mood, Let him depart, &c.

Marginal references: Or, steady.; Joh. 10.14. see Num. 16.5.

20 But in a great house there are not only vessels of gold, and of silver, but also of wood, and of earth , and some to honour, and some to dishonour .

Look as it is in a great house, there are several Vessels, made of several materials, and for several ends, and uses. Some are made of gold, some of Silver, some of Wood, some of Earth.

Some made and bought for more Noble and Honourable uses, others for more vile, base, and dishonourable uses: so it is in the Church of God, which is large, and like a great house. In it are many Members; some have obtained like precious Faith with us, who are as Gold tried in the fire, or like silver purified seven times, by the Word of God, and his Spirit sitting as a Refiner upon their Hearts. But all they are not Gold or Silver who glister in an outward profession; some of them have earthy, wooden Souls, savouring onely sensual things, having nothing of precious Faith in them, and are not yet purged from their filthiness, wanting all truth of Grace, or sincerity of Love: Some whose work is to honour God, being created to good Works, and whose reward will be to be honoured and glorified by him: Others who by their Apostacy from their Faith, and profession, and by their wicked lives will dishonour him, and will be Eternally rejected by him as Reprobate Silver, and sons of Perdition.

Marginal references: Rom. 9.21.

21 If a man▪ therefore purge himself from these , he shall be a vessel unto honour, sanctified, and meet for the masters use , and prepared unto every good work .

From these wicked men that subvert the Faith of others, or from their wicked Opinions and courses.

God will honour him; and he will by it be set apart, and made fit for Christs use in his Church.

And made fit for every good work, which men are not, while they are either tainted with perniclous damnable Errors relating to the Doctrine of Faith or the companions of those Fools.

Marginal references: see Isa. 52.11.; chap. 3.17.

22 Flee also youthful lusts : but follow righteousness , faith , charity , peace, with them that call on the Lord out of a pure heart .

By youthful Lusts he means such sinful desires, propensions, and inclinations of Mind as are most incident to youth, whether they be lusts of the flesh, or spiritual Lusts, such as are the Vices of the Mind, Ambition, Ostentation, Pride, Vainglory, Contempt of others, &c.

Follow Justice, or Innocency, which wrongeth none, but rendereth to every one his due, or the righteousness of an holy life.

Faith, which teacheth a Soul to receive Divine Revelations steadily, without perverse disputings.

Charity, which is kind, envieth not, vaunteth not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, 1 Cor. 13.4, 5, 6.

An Union not with men of corrupt Minds and Practices, but with all such as serve and worship God purely and sincerely.

Marginal references: 1 Tim. 6.11.

23 But foolish and unlearned questions avoid, knowing that they do gender strifes .

It is a precept or caution of the same nature with those, 1 Tim. 1.4. and 4: 7. and ver. 16. of this Chapter. The repetition of this precept of the Apostle four times in these two short Epistles, lets us know how important a thing he judged it, that Ministers of the Gospel should not spend their times in their Discourses to their Congregations, in things that tend nothing to the building up of their hearers in Faith or Holiness, being either old Wives Fables, like the stories in the Popish Legends, or the Apochryphal stories of Bell and the Dragon, Tobit and his Dog, and the Swallows dunging in his Eye, &c. or sifting out Genealogies, or vain and impertinent discourses or idle fruitless questions which tend not to edifying, but to satisfie curiosity, and increase strife and ungodliness, which kind of Preaching the Apostle also had defamed, 1 Tim. 6.4. as the issue of Pride, and Ignorance, and Dotage, and here he calls such questions unlearned in the same sense because impertinent to the end of Preaching. The Vanity of Humane Nature and their non-subjection to the Will of God appeareth much in this, that notwithstanding the unreasonableness of such Preachings, and the direct opposition of it to the so often repeated precepts of the Apostle, and to Titus, chap. 3.9. and Pauls proposing of his own Example to the contrary, 1 Cor. 2.1, 2, 3, 4. yet for many years in the times of Popery the People were fed with little besides these Husks, and too many yet, either out of Pride, to shew their parts and reading, or ignorance of the misteries of Godliness, and the true end of preaching, or dotage about unprofitable speculations and niceties can find little better food than these Husks for poor peoples Souls.

24 And the servant of the Lord must not strive ; but be gentle unto all men , apt to teach, patient .

He that is the Servant of the Lord in the work of the ministry,

must not [non-Latin text not transcribed], fight or strive; he must neither be a striker nor a brauler, neither fight with his hands nor his tongue.

But shew himself to all, courteous, of a soft temper meek and gentle.

See the Notes on 1 Tim. 3.3.

Marginal references: Tit. 3.2.; Tit. 1.[illegible: 1 letter].; Or, forbeari[illegible: 1 letter]g.

25 In meekness instructing those that oppose themselves ; if God peradventure will give them repentance, to the acknowledging of the truth .

Without Passion, better informing such as have suckt in an error, nor reviling them, but gently instructing them, and labouring to convince them of their mistake; for all those who for a time may oppose the Truth, are not such as never repent, nor do it out of malice, or hatred, they may do it out of ignorance, and weakness.

and God may give them a power, and an heart to repent, and to acknowledge that truth which they at present oppose, and although this must be Gods work, yet he doth it by Ministers as his means, and instruments, who are to use probable means in order to it, such are not railing and reviling, but meek instructions, and a kind and gentle behaviour to them. A foul-mouthed Minister is seldom an Instrument to cleanse anothers heart.

Marginal references: Gal. 6.1.; Act. 8.22.

26 And that they may recover themselves out of the snare of the devil , who are taken captive by him at his will .

The Greek word [non-Latin text not transcribed], properly signifieth to awake out of a drunken sleep. A state of sin is a kind of Drunkenness, in which men have lost the use of their Reason.

By the Snare of the Devil he means his Temptations, which like snares are covertly set to catch Souls.

[non-Latin text not transcribed] signifies persons taken captive in War, in such a miserable captivity are sinners.

[non-Latin text not transcribed], which we translate according to his will, may be as well translated to his will, and so the Will of God may be meant, and the whole referred to the first sentence thus may recover themselves out of the snare of the devil to the will of God, that is to embrace, and do the Will of God, and this is the sense some make of it, but it seems more proper to refer it to the participle, being taken captive, for that is next it, and so it signifieth the miserable state of sinners, who are captives at the Devils command, and will, that if he saith to them go, they go, if he saith come, they come, if he saith, do this, they do it.

Marginal references: Or, awake.; Gr. taken [illegible: 1 word].

Ministerial Fortitude. (a. d. 66.)

1 Thou therefore, my son, be strong in the grace that is in Christ Jesus. 2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 3 Thou therefore endure hardness, as a good soldier of Jesus Christ. 4 No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. 5 And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. 6 The husbandman that laboureth must be first partaker of the fruits. 7 Consider what I say; and the Lord give thee understanding in all things.

Here Paul encourages Timothy to constancy and perseverance in his work: Be strong in the grace that is in Christ Jesus, v. 1. Observe, Those who have work to do for God must stir up themselves to do it, and strengthen themselves for it. Being strong in the grace that is in Christ Jesus may be understood in opposition to the weakness of grace. Where there is the truth of grace there must be a labouring after the strength of grace. As our trials increase, we have need to grow stronger and stronger in that which is good; our faith stronger, our resolution stronger, our love to God and Christ stronger. Or it may be understood in opposition to our being strong in our own strength: "Be strong, not confiding in thy own sufficiency, but in the grace that is in Jesus Christ." Compare Eph. vi. 10, Be strong in the Lord, and in the power of his might. When Peter promised rather to die for Christ than to deny him he was strong in his own strength; had he been strong in the grace that is in Christ Jesus, he would have kept his standing better. Observe, 1. There is grace in Christ Jesus; for the law was given by Moses, but grace and truth came by Jesus Christ, John i. 17. There is grace enough in him for all of us. 2. We must be strong in this grace; not in ourselves, in our own strength, or in the grace we have already received, but in the grace that is in him, and that is the way to be strong in grace. 3. As a father exhorts his son, so does Paul exhort Timothy, with great tenderness and affection: Thou, therefore, my son, be strong, &c. Observe,

I. Timothy must count upon sufferings, even unto blood, and therefore he must train up others to succeed him in the ministry of the gospel, v. 2. He must instruct others, and train them up for the ministry, and so commit to them the things which he had heard; and he must also ordain them to the ministry, lodge the gospel as a trust in their hands, and so commit to them the things which he had heard. Two things he must have an eye to in ordaining ministers:—Their fidelity or integrity ("Commit them to faithful men, who will sincerely aim at the glory of God, the honour of Christ, the welfare of souls, and the advancement of the kingdom of the Redeemer among men"), and also their ministerial ability. They must not only be knowing themselves, but be able to teach others also, and be apt to teach. Here we have, 1. The things Timothy was to commit to others—what he had heard of the apostle among many witnesses; he must not deliver any thing besides, and what Paul delivered to him and others he had received of the Lord Jesus Christ. 2. He was to commit them as a trust, as a sacred deposit, which they were to keep, and to transmit pure and uncorrupt unto others. 3. Those to whom he was to commit these things must be faithful, that is, trusty men, and who were skilful to teach others. 4. Though men were both faithful and able to teach others, yet these things must be committed to them by Timothy, a minister, a man in office; for none must intrude themselves into the ministry, but must have these things committed to them by those already in that office.

II. He must endure hardness (v. 3): Thou therefore, &c. 1. All Christians, but especially ministers, are soldiers of Jesus Christ; they fight under his banner, in his cause, and against his enemies, for he is the captain of our salvation, Heb. ii. 10. 2. The soldiers of Jesus Christ must approve themselves good soldiers, faithful to their captain, resolute in his cause, and must not give over fighting till they are made more than conquerors, through him that loved them, Rom. viii. 37. 3. Those who would approve themselves good soldiers of Jesus Christ must endure hardness; that is, we must expect it and count upon it in this world, must endure and accustom ourselves to it, and bear it patiently when it comes, and not be moved by it from our integrity.

III. He must not entangle himself in the affairs of this world, v. 4. A soldier, when he has enlisted, leaves his calling, and all the business of it, that he may attend his captain's orders. If we have given up ourselves to be Christ's soldiers, we must sit loose to this world; and though there is no remedy, but we must employ ourselves in the affairs of this life while we are here (we have something to do here), we must not entangle ourselves with those affairs, so as by them to be diverted and drawn aside from our duty to God and the great concerns of our Christianity. Those who will war the good warfare must sit loose to this world. That we may please him who hath chosen us to be soldiers. Observe, 1. The great care of a soldier should be to please his general; so the great care of a Christian should be to please Christ, to approve ourselves to him. The way to please him who hath chosen us to be soldiers is not to entangle ourselves with the affairs of this life, but to be free from such entanglements as would hinder us in our holy warfare.

IV. He must see to it that in carrying on the spiritual warfare he went by rule, that he observed the laws of war (v. 5): If a man strive for masteries, yet is he not crowned, except he strive lawfully. We are striving for mastery, to get the mastery of our lusts and corruptions, to excel in that which is good, but we cannot expect the prize unless we observe the laws. In doing that which is good we must take care that we do it in a right manner, that our good may not be evil spoken of. Observe here, 1. A Christian is to strive for masteries; he must aim at mastering his own lusts and corruptions. 2. Yet he must strive according to the laws given to him; he must strive lawfully. 3. Those who do so shall be crowned at last, after a complete victory is obtained.

V. He must be willing to wait for a recompence (v. 6): The husbandman that laboureth must be first partaker of the fruits. Or, as it should be read, The husbandman labouring first must partake of the fruits, as appears by comparing it with Jam. v. 7. If we would be partakers of the fruits, we must labour; if we would gain the prize, we must run the race. And, further, we must first labour as the husbandman does, with diligence and patience, before we are partakers of the fruit; we must do the will of God, before we receive the promises, for which reason we have need of patience, Heb. x. 36.

The apostle further commends what he had said to the attention of Timothy, and expresses his desire and hope respecting him: Consider what I say, and the Lord give thee understanding in all things, v. 7. Here, 1. Paul exhorts Timothy to consider those thing about which he admonished him. Timothy must be reminded to use his considering faculties about the things of God. Consideration is as necessary to a good conversation as to a sound conversion. 2. He prays for him: The Lord give thee understanding in all things. Observe, It is God who gives understanding. The most intelligent man needs more and more of this gift. If he who gave the revelation in the word does not give the understanding in the heart, we are nothing. Together with our prayers for others, that the Lord would give them understanding in all things, we must exhort and stir them up to consider what we say, for consideration is the way to understand, remember, and practise, what we hear or read.

Ministerial Encouragements. (a. d. 66.)

8 Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: 9 Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. 10 Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. 11 It is a faithful saying: For if we be dead with him, we shall also live with him: 12 If we suffer, we shall also reign with him: if we deny him, he also will deny us: 13 If we believe not, yet he abideth faithful: he cannot deny himself.

I. To encourage Timothy in suffering, the apostle puts him in mind of the resurrection of Christ (v. 8): Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel. This is the great proof of his divine mission, and therefore a great confirmation of the truth of the Christian religion; and the consideration of it should make us faithful to our Christian profession, and should particularly encourage us in suffering for it. Let suffering saints remember this. Observe, 1. We are to look to Jesus, the author and finisher of our faith, who, for the joy that was set before him, endured the cross, despised the shame, and has now sat down at the right hand of the throne of God, Heb. xii. 2. 2. The incarnation and resurrection of Jesus Christ, heartily believed and rightly considered, will support a Christian under all sufferings in the present life.

II. Another thing to encourage him in suffering was that he had Paul for an example. Observe,

1. How the apostle suffered (v. 9): Wherein I suffer as an evil-doer; and let not Timothy the son expect any better treatment than Paul the father. Paul was a man who did good, and yet suffered as an evil-doer: we must not think it strange if those who do well fare ill in this world, and if the best of men meet with the worst of treatment; but this was his comfort that the word of God was not bound. Persecuting powers may silence ministers and restrain them, but they cannot hinder the operation of the word of God upon men's hearts and consciences; that cannot be bound by any human force. This might encourage Timothy not to be afraid of bonds for the testimony of Jesus; for the word of Christ, which ought to be dearer to him than liberty, or life itself, should in the issue suffer nothing by those bonds. Here we see, (1.) The good apostle's treatment in the world: I suffer trouble; to this he was called and appointed. (2.) The pretence and colour under which he suffered: I suffer as an evil-doer; so the Jews said to Pilate concerning Christ, If he were not a malefactor, we would not have delivered him up to thee, John xviii. 30. (3.) The real and true cause of his suffering trouble as an evil-doer: Wherein; that is, in or for the sake of the gospel. The apostle suffered trouble unto bonds, and afterwards he resisted unto blood, striving against sin, Heb. xii. 4. Though the preachers of the word are often bound, yet the word is never bound.

2. Why he suffered cheerfully: I endure all things for the elects' sake, v. 10. Observe, (1.) Good ministers may and should encourage themselves in the hardest services and the hardest sufferings, with this, that God will certainly bring good to his church, and benefit to his elect, out of them.—That they may obtain the salvation which is in Christ Jesus. Next to the salvation of our own souls we should be willing to do and suffer any thing to promote the salvation of the souls of others. (2.) The elect are designed to obtain salvation: God hath not appointed us to wrath, but to obtain salvation, 1 Thess. v. 9. (3.) This salvation is in Christ Jesus, in him as the fountain, the purchaser, and the giver of it; and it is accompanied with eternal glory: there is no salvation in Christ Jesus without it. (4.) The sufferings of our apostle were for the elects' sake, for their confirmation and encouragement.

III. Another thing with which he encourages Timothy is the prospect of a future state.

1. Those who faithfully adhere to Christ and to his truths and ways, whatever it cost them, will certainly have the advantage of it in another world: If we be dead with him, we shall live with him, v. 11. If we be dead with him, we shall live with him, v. 11. If, in conformity to Christ, we be dead to this world, its pleasures, profits, and honours, we shall go to live with him in a better world, to be for ever with him. Nay, though we be called out to suffer for him, we shall not lose by that. Those who suffer for Christ on earth shall reign with Christ in heaven, v. 12. Those who suffered with David in his humiliation were preferred with him in his exaltation: so it will be with those who suffer with the Son of David.

2. It is at our peril if we prove unfaithful to him: If we deny him, he also will deny us. If we deny him before man, he will deny us before his Father, Matt. x. 33. And that man must needs be for ever miserable whom Christ disowns at last. This will certainly be the issue, whether we believe it or no (v. 13): If we believe not, yet he abideth faithful; he cannot deny himself. He is faithful to his threatenings, faithful to his promises; neither one nor the other shall fall to the ground, no, not the least, jot nor tittle of them. If we be faithful to Christ, he will certainly be faithful to us. If we be false to him, he will be faithful to his threatenings: he cannot deny himself, cannot recede from any word that he hath spoken, for he is yea, and amen, the faithful witness. Observe, (1.) Our being dead with Christ precedes our living with him, and is connected with it: the one is in order to the other; so our suffering for him is the way to reign with him. You that have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel Matt. xix. 28. (2.) This is a faithful saying, and may be depended on and ought to be believed. But, (3.) If we deny him, out of fear, or shame, or for the sake of some temporal advantage, he will deny and disown us, and will not deny himself, but will continue faithful to his word when he threatens as well as when he promises.

Cautions against Error. (a. d. 66.)

14 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. 15 Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 16 But shun profane and vain babblings: for they will increase unto more ungodliness. 17 And their word will eat as doth a canker: of whom is Hymenæus and Philetus; 18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

Having thus encouraged Timothy to suffer, he comes in the next place to direct him in his work.

I. He must make it his business to edify those who were under his charge, to put them in remembrance of those things which they did already know; for this is the work of ministers; not to tell people that which they never knew before, but to put them in mind of that which they do know, charging them that they strive not about words. Observe, Those that are disposed to strive commonly strive about matters of very small moment. Strifes of words are very destructive to the things of God. That they strive not about words to no profit. If people did but consider of what little use most of the controversies in religion are, they would not be so zealous in their strifes of words, to the subverting of the hearers, to the drawing of them away from the great things of God, and occasioning unchristian heats and animosities, by which truth is often in danger of being lost. Observe, People are very prone to strive about words, and such strifes never answer any other ends than to shake some and subvert others; they are not only useless, but they are very hurtful, and therefore ministers are to charge the people that they do not strive about words, and they are most likely to be regarded when they charge them before the Lord, that is, in his name and from his word; when they produce their warrant for what they say.—Study to show thyself approved unto God, v. 15. Observe, The care of ministers must be to approve themselves unto God, to be accepted of him, and to show that they are so approved unto God. In order thereunto, there must be constant care and industry: Study to show thyself such a one, a workman that needs not be ashamed. Ministers must be workmen; they have work to do, and they must take pains in it. Workmen that are unskilful, or unfaithful, or lazy, have need to be ashamed; but those who mind their business, and keep to their work, are workmen that need not be ashamed. And what is their work? It is rightly to divide the word of truth. Not to invent a new gospel, but rightly to divide the gospel that is committed to their trust. To speak terror to those to whom terror belongs, comfort to whom comfort; to give every one his portion in due season, Matt. xxiv. 45. Observe here, 1. The word which ministers preach is the word of truth, for the author of it is the God of truth. 2. It requires great wisdom, study, and care, to divide this word of truth rightly; Timothy must study in order to do this well.

II. He must take heed of that which would be a hindrance to him in his work, v. 16. He must take heed of error: Shun profane and vain babblings. The heretics, who boasted of their notions and their arguments, thought their performances such as might recommend them; but the apostle calls them profane and vain babblings: when once men become fond of those they will increase unto more ungodliness. The way of error is down-hill; one absurdity being granted or contended for, a thousand follow: Their word will eat as doth a canker, or gangrene; when errors or heresies come into the church, the infecting of one often proves the infecting of many, or the infecting of the same person with one error often proves the infecting of him with many errors. Upon this occasion the apostle mentions some who had lately advanced erroneous doctrines: Hymeneus and Philetus. He names these corrupt teachers, by which he sets a brand upon them, to their perpetual infamy, and warns all people against hearkening to them. They have erred concerning the truth, or concerning one of the fundamental articles of the Christian religion, which is truth. The resurrection of the dead is one of the great doctrines of Christ. Now see the subtlety of the serpent and the serpent's seed. They did not deny the resurrection (for that had been boldly and avowedly to confront the word of Christ), but they put a corrupt interpretation upon that true doctrine, saying that the resurrection was past already, that what Christ spoke concerning the resurrection was to be understood mystically and by way of allegory, that it must be meant of a spiritual resurrection only. It is true, there is a spiritual resurrection, but to infer thence that there will not be a true and real resurrection of the body at the last day is to dash one truth of Christ in pieces against another. By this they overthrew the faith of some, took them off from the belief of the resurrection of the dead; and if there be no resurrection of the dead, nor future state, no recompence of our services and sufferings in another world, we are of men the most miserable, 1 Cor. xv. 19. Whatever takes away the doctrine of a future state overthrows the faith of Christians. The apostle had largely disproved this error (1 Cor. xv.), and therefore does not here enter into the arguments against it. Observe, 1. The babblings Timothy was to shun were profane and vain; they were empty shadows, and led to profaneness: For they will increase unto more ungodliness. 2. Error is very productive, and on that account the more dangerous: it will eat like a gangrene. 3. When men err concerning the truth, they always endeavour to have some plausible pretence for it. Hymeneus and Philetus did not deny a resurrection, but pretended it was already past. 4. Error, especially that which affects the foundation, will overthrow the faith of some.

Cautions against Error. (a. d. 66.)

19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.

Here we see what we may comfort ourselves with, in reference to this, and the little errors and heresies that both infect and infest the church, and do mischief.

I. It may be a great comfort to us that the unbelief of men cannot make the promise of God of no effect. Though the faith of some particular persons be overthrown, yet the foundation of God standeth sure (v. 19); it is not possible that they should deceive the elect. Or it may be meant of the truth itself, which they impugn. All the attacks which the powers of darkness have made upon the doctrine of Christ cannot shake it; it stands firm, and weathers all the storms which have been raised against it. The prophets and apostles, that is, the doctrines of the Old and New Testament, are still firm; and they have a seal with two mottoes upon it, one on the one side, and the other on the other, as is usual in a broad seal. 1. One expresses our comfort—that the Lord knows those that are his, and those that are not; knows them, that is, he owns them, so knows them that he will never lose them. Though the faith of some be overthrown, yet the Lord is said to know the ways of the righteous, Ps. i. 6. None can overthrow the faith of any whom God hath chosen. 2. Another declares our duty—that every one who names the name of Christ must depart from iniquity. Those who would have the comfort of the privilege must make conscience of the duty. If the name of Christ be called upon us, we must depart from iniquity, else he will not own us; he will say in the great day (Matt. vii. 23), Depart from me, I never knew you, you workers of iniquity. Observe, (1.) Whatever errors are introduced into the church, the foundation of God standeth sure, his purpose can never be defeated. (2.) God hath some in the church who are his and whom he knows to be his. (3.) Professing Christians name the name of Christ, are called by his name, and therefore are bound to depart from iniquity; for Christ gave himself for us, that he might redeem us from all iniquity, Tit. ii. 14.

II. Another thing that may comfort us is that though there are some whose faith is overthrown, yet there are others who keep their integrity, and hold it fast (v. 20): In a great house there are not only vessels of gold, &c. The church of Christ is a great house, a well-furnished house: now some of the furniture of this house is of great value, as the plate in a house; some of small value, and put to mean uses, as the vessels of wood and earth; so it is in the church of God. There are some professors of religion that are like the vessels of wood and earth, they are vessels of dishonour. But at the same time all are not vessels of dishonour; there are vessels of gold and silver, vessels of honour, that are sanctified and meet for the Master's use. When we are discouraged by the badness of some, we must encourage ourselves by the consideration of the goodness of others. Now we should see to it that we be vessels of honour: we must purge ourselves from these corrupt opinions, that we may be sanctified for our Master's use. Observe, 1. In the church there are some vessels of honour and some of dishonour; there are some vessels of mercy and other vessels of wrath, Rom. ix. 22, 23. Some dishonour the church by their corrupt opinions and wicked lives; and others honour and credit it by their exemplary conversation. 2. A man must purge himself from these before he can be a vessel of honour, or meet for his Master's use. 3. Every vessel must be fit for its Master's use; every one in the church whom God approves must be devoted to his Master's service and meet for his use. 4. Sanctification in the heart is our preparation for every good work. The tree must be made good, and then the fruit will be good.

Cautions against Contention. (a. d. 66.)

22 Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. 23 But foolish and unlearned questions avoid, knowing that they do gender strifes. 24 And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, 25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; 26 And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

I. Paul here exhorts Timothy to beware of youthful lusts, v. 22. Though he was a holy good man, very much mortified to the world, yet Paul thought it necessary to caution him against youthful lusts: "Flee them, take all possible care and pains to keep thyself pure from them." The lusts of the flesh are youthful lusts, which young people must carefully watch against, and the best must not be secure. He prescribes an excellent remedy against youthful lusts: Follow righteousness, faith, charity peace, &c. Observe, 1. Youthful lusts are very dangerous, for which reason even hopeful young people should be warned of them, for they war against the soul, 1 Pet. ii. 11. 2. The exciting of our graces will be the extinguishing of our corruptions; the more we follow that which is good the faster and the further we shall flee from that which is evil. Righteousness, and faith, and love, will be excellent antidotes against youthful lusts. Holy love will cure impure lust.—Follow peace with those that call on the Lord. The keeping up of the communion of saints will take us off from all fellowship with unfruitful works of darkness. See the character of Christians: they are such as call on the Lord Jesus Christ, out of a pure heart. Observe, Christ is to be prayed to. It is the character of all Christians that they call upon him; but our prayers to God and Christ are not acceptable nor successful except they come out of a pure heart.

II. He cautions him against contention, and, to prevent this (v. 23), cautions him against foolish and unlearned questions, that tend to no benefit, strifes of words. Those who advanced them, and doted upon them, thought themselves wise and learned; but Paul calls them foolish and unlearned. The mischief of these is that they gender strifes, that they breed debates and quarrels among Christians and ministers. It is very remarkable how often, and with what seriousness, the apostle cautions Timothy against disputes in religion, which surely was not without some such design as this, to show that religion consists more in believing and practising what God requires than in subtle disputes.—The servant of the Lord must not strive, v. 24. Nothing worse becomes the servant of the Lord Jesus, who himself did not strive nor cry (Matt. xii. 19), but was a pattern of meekness, and mildness, and gentleness to all, than strife and contention. The servant of the Lord must be gentle to all men, and thereby show that he is himself subject to the commanding power of that holy religion which he is employed in preaching and propagating.—Apt to teach. Those are unapt to teach who are apt to strive, and are fierce and froward. Ministers must be patient, bearing with evil, and in meekness instructing (v. 25) not only those who subject themselves, but those who oppose themselves. Observe, 1. Those who oppose themselves to the truth are to be instructed; for instruction is the scripture-method of dealing with the erroneous, which is more likely to convince them of their errors than fire and faggot: he does not bid us kill their bodies, under pretence of saving their souls. 2. Such as oppose themselves are to be instructed in meekness, for our Lord is meek and lowly (Matt. xi. 29), and this agrees well with the character of the servant of the Lord (v. 24): He must not strive, but be gentle to all men, apt to teach, patient. This is the way to convey truth in its light and power, and to overcome evil with good, Rom. xii. 21. 3. That which ministers must have in their eyes, in instructing those who oppose themselves, must be their recovery: If God, peradventure, will give them repentance to the acknowledging of the truth. Observe, (1.) Repentance is God's gift. (2.) It is a gift with a peradventure in the case of those who oppose themselves; and therefore, though we are not to despair of the grace of God, yet we must take heed of presuming upon it. To the acknowledging of the truth. (3.) The same God who gives us the discovery of the truth does by his grace bring us to the acknowledging of it, otherwise our hearts would continue in rebellion against it, for we are to confess with our mouths as well as to believe with our hearts, Rom. x. 9, 10. And thus sinners recover themselves out of the snare of the devil; see here, [1.] The misery of sinners: they are in the snare of the devil, and are led captive by him at his will, v. 26. They are slaves to the worst of task-masters; he is the spirit that now worketh in the children of disobedience, Eph. ii. 2. They are taken in a snare, and in the worst snare, because it is the devil's; they are as fishes that are taken in n evil net, and as the birds that are caught in the snare. Further, They are under Ham's curse (a servant of servants shall he be, Gen. ix. 25), they are slaves to him who is but a slave and vassal. [2.] The happiness of those who repent: they recover themselves out of this snare, as a bird out of the snare of the fowler; the snare is broken and they have escaped; and the greater the danger the greater the deliverance. When sinners repent, those who before were led captive by the devil at his will come to be led into the glorious liberty of the children of God, and have their wills melted into the will of the Lord Jesus. The good Lord recover us all out of the snare.

CHAP. II. Verſe 1. Be ſtrong]

TOgether with the word, there goes forth a power, as Luk 5 17.

Verſe 2. [non-Latin text not transcribed]. Commit them to faith full men] No talent is given us for private and proper uſe, but that we be trading and tranſmitting it alſo to others. Syn[illegible: 1 letter]ſius ſpeaks of ſome, who having a treaſure of abilities in them, yet would aſſoon part with their [illegible: 1 letter]earts as with their meditations, &c. the canker of whoſe great skill ſhall be a witneſſe againſt them.

Verſe 3. Endure hardſhip] Never dream of a delicacy: think not to finde God in the gardens of Aegypt, whom Moſes found not but in the burning-buſh. Many love Canaan, but loath the wilderneſſe, commend the countrey, but look upon the conqueſt as impoſſible; would ſit in the ſeat of honour with Zebedee's children, but not drink the cup of afflict[illegible: 1 letter]on. Theſe deceive themſelves.

As a good ſouldier, &c.] Chriſt ſaith to us (as the black Prince his father ſent to him,Hiſt. [illegible: 1 letter]f France, p. 1, 6. ſighting as it were in bloud to the knees, and in a great diſtreſſe) Either vanquiſh or die.

Verſe 4. With the affairs] Or, Gainfull negotiations: with marriage-matters, ſay the Pap[illegible: 1 letter]ſts here, but without all ſhew of ſenſe. The Councel of Chalcedon ſtrictly forbiddeth Miniſters to m[illegible: 1 letter]ddle in worldly matters.Ca[illegible: 2 letters] 3.

Verſe 5. Except he ſtrive lawfully] Tam circaciborum quàm contiacati[illegible: 2 letters]ac h[illegible: 1 letter]n[illegible: 1 letter]statis rationem, ſo[illegible: 1 letter]ch Caſſianus,

Verſe 6. The huſh and man labouring ſi[illegible: 1 letter]ſt] Sp[illegible: 1 letter]s alit agricolas, Noilli falſi ſunt (ſaith Saluſt) qui diverſiſſimas res expe [illegible: 2 letters]a it, [illegible: 1 word] vol[illegible: 1 letter]ptatem & prami[illegible: 1 letter] virtutis. [non-Latin text not transcribed]. They are utterly out, that think to have the pleaſure of ſloth, and the guerdon of goodneſſe.

Verſe 7. Conſider what I ſay] Apply to thy ſelf theſe forementioned ſimilies, and ſo buckle cloſe to thy buſineſſe.

And the Lord give thee] Unleſſe God open Hagars eyes ſhe cannot ſee the fountain that is hard by. Rebecca cooks the Veniſon, but Iſaac only bleſſeth.

Verſe 8. Remember that Jeſus] Remember it for thine encouragement; that Chriſt, for a reward of his ſufferings, was both raiſed and exalted, Phil. 2 9.

Verſe 9. But the word of God is not bound] It runs and is glotified, 2 Theſſ. 3.1. being free and not fettered. I preach, though a priſoner, ſaith Paul: ſo did Bradford and other Martyrs.Act and Mon. fol. 1457. Within a few daies of Qu. Maries raign almoſt all the priſons in England were become right Chriſtian ſchools and Churches (ſaith Mr Fox:) ſo that there was no greater comfort for Chriſtian hearts, then to come to the priſons to behold their vertuous converſation, and to hear their praiers, preachings, Ibid 1.8 2. &c.

Verſe 10. That they may alſo obtain] viz. By my pains in preaching, though bound, and by example of my patience in ſuffering bonds, &c.

Verſe 11. It is a faithfull ſaying] A found and a ſure aſſertion, Rom. 8 17. Afflictions are the praeludia triumphi.

If we be dead] As Chriſt, ver. 8.

Verſe 12. If we ſuffer] No wearing the crown, but by bearing the croſſe firſt.Epiſt ad Mel[illegible: 1 letter]m[illegible: 1 letter]th. Ne Jeſum quidem audias glorioſum, niſi videru priùs cruciſixum, ſaith Luther. Chriſt himſelf was not glorified, till firſt crucified. Q. Elizabeth is ſaid to have ſwam to her crown thorow a ſea of ſorrows: ſo muſt we.

If we deny him] See the Note on Mat. 10 33. God uſually retaliates, paies men home in their own com, proportions jealouſie to jealouſie, provocation to provocation, Deut. 32.21. Iſa. 66.3, 4.

Verſe 13. If we believe not] See the Note on Rom. 3.3. Some ſenſe it thus: Though we prove perfidious, yet hē is no loſer by us, as having all within himſelf. Howbeit hereby we ſhew that we have no intereſt in Chriſt; for he cannot deny himſelf, though we can deny him.

Verſe 14. Strive not about words] Either out of novelty, or nicen[illegible: 1 letter]ſſe. As Longolius who would not uſe the word Eccleſia, but in ſtead thereof Reſpublica Chriſtiana. Another Italian Biſhop for Epiſcopus took up the Heatheniſh word Flamen: So Caſtalio for Angelus hath Genius, J[illegible: 1 letter]h M[illegible: 1 letter]nl[illegible: 1 letter] loc. con. Lu[illegible: 2 letters]Vives. &c. And Pomponius Laetus was full of ſuch like fooleries, aiery conteſtations, and empty ſtrifes.

Verſe 15. Study to ſhew thy ſelf] There are crept into Gods Sanctuary ſuch Levites to divide the word, that are not worthy the place of Gib[illegible: 1 letter]onites to cleave wood: like thoſe unlearned Logicia us in Plato, Lacerant doct[illegible: 1 letter]inas, ſicut caniculi panniculos, ſaith he: They tear up a text, and torment it, they wreſt the Scriptures and wrong them, ſet them upon the wrack, and make them ſpeak what they never meant. Theſe ſhould be driven from the work, as thoſe baſtard Levites were by the Tirſhata, Ezra 2.63.

Rightly dividing the word of God] [non-Latin text not transcribed]. The Syriack renders it, Rightly preaching the word. Aeſchines ſaith, An Oratours oration, and the law (ſo a Preachers Sermon and the Word) muſt be uniſons. And it Galen could ſay, That in anatomizing mans brain, Gol. de uſu par. lib 7. P[illegible: 1 letter]yſicians muſt carry themſelves as men doe in the Temple: How much more muſt Divines do ſo, in dividing Gods holy Word?

Verſe 16. [non-Latin text not transcribed]. But ſhun] Gr. Go round about them, viz. to ſuppr[illegible: 1 letter]ſſe them on every ſide. St Peter cals them bubbles of words, full of winde, 2 Pet. 2.18.

Verſe 17. Eat as doth a gangrene] Which preſently overruns the parts, and rakes the brain, pierceth into the very bones, and if not ſuddenly cured by cutting oft the part infected, kils the patient. Loe ſuch is hereſie and errour: which made Placilla the Empreſſe earneſtly beſeech her husband Theodoſius Senior not to confer with Eunomius the heretike,Sozom. l 7. c. 7 leſt he ſhould be perverted by his ſpeeches.Jac Revius de vit. Pont. Anaſtaſius ſecond Biſhop of Rome, anno 497. while he ſought to win Acacius the heretike, was ſeduced by him.

Verſe 18. [non-Latin text not transcribed]. Have erred] Gr. Have miſſed the mark, as unskil[illegible: 1 letter]ull Archers: or as inconſiderate Mariners, by miſreckoning of a point, they have miſled the haven, and run upon the rocks.

That the reſurrection is past]Epiphan baereſ. 41. Theſe were (likely) the progenitours of Marcion, who taught that there was no reſurrection of the body to be believed, but of the ſoul only.

Verſe 19. Nevertheleſſe the foundation] viz. Of Gods election, which is here compared to a ſealed book: on the one ſide of the ſeal is written, The Lord knoweth them that are his. On the other ſide, And let every one that nameth, &c. This the Apoſtle ſetteth forth, for the better ſetling of ſuch as were ſhaken by the fall of Hymenaeus and Philetus, two ſuch forward profeſſ[illegible: 1 letter]urs.

The Lord knoweth them, &c.] In reſpect of the freeneſſe of his election, and immobility of his affection. Howbeit this knowledge that God hath of his, is carried ſecret, as a river under ground, till he cals and ſeparates us from the reſt.

That nameth the name of Chriſt] He may have an infallible ſeal of ſalvation that but nameth Chriſts name in praier, that can ſay no more then, Ah Father, deſiring and reſolving to depart from iniquity.

Verſe 20. There are not only, &c.] Wonder not therefore, murmure not that there are a mixture of good and bad in Gods houſe. He knows how to ſerve himſelf of both, Rom. 9.20, 21, 22. Neither be offended, that ſome of great note fall away, as did Hymen[illegible: 2 letters]s and Philetus: God hath his veſſels of all ſorts.

Verſe 21. Purge himſelf from theſe] From theſe ſeducers, or arch-heretikes, thoſe veſſels of diſhonour, whoſe doctrine defileth worſe then any kitchin ſtuff, or leproſie.

He ſhall be a veſſel, &c.] You know (ſaid John Careleſſe, Act. and Mon [illegible: 1 letter]ol. 1743. the Martyr in a letter to Mr Philpot) that the veſſel before it be made bright, is ſoiled with oil, and many other things, that in may ſcour the better. O happy be you that you be now in this ſcouring houſe: for ſhortly you ſhall be ſet upon the celeſtiall ſhelf, as bright as Angels, &c.

Verſe 22. Fly alſo youthfull luſts] [non-Latin text not transcribed]. Fly them he muſt with poſt-haſte, though ſuch a chaſte and chaſtened piece, as he was. Youth is a ſlippery age, ſlippery as glaſſe, eaſily contracting duſt and filth, as the word uſed by David importeth, Pſal. 119.9. and ſhould therefore cleanſe its waies, by cleaving to the Word. [non-Latin text not transcribed] erveo. Youth is a hot age, as the Greek word ſignifies; a black dark age, as the Hebrew word noteth, Eccleſ. 11.10. Therefore put away evil from thy fleſh, ſaith the wife man there out of his own experience. St Paul repeats and inculcates this precept upon his ſon Timothy, as men do not only anoint their fleſh, but rub in the ointment. He knew that all was but enough. Summopere cavendum divino praeconine dista factis d[illegible: 1 letter] ficientibus crubeſcant. Nihil turpius peripatetico claudo. ſaith one.

Verſe 23. But fooliſh and unlearned, &c.] Vitiligatorum naenias devita. [non-Latin text not transcribed]. Shift them off, ſet them by as ſeeds of ſedition. Shake off vain queſtioniſts, as great triflers: Such were the Schoolmen, in det[illegible: 1 letter]ſtation of whole vain jangling, and doting about queſtions Luther ſaith,Luth tom 1. oper. l[illegible: 1 letter]t. cp[illegible: 1 letter]. 7. Propè [illegible: 1 letter]ſt, ut jurem nullum eſſe Theol[illegible: 1 letter]gum Scholasticum qui unum cap[illegible: 1 letter]t Evangelij intelligat. I could almoſt ſwear that there is not a Schoolman that underſtands one Chapter of the new Teſtam[illegible: 1 letter]nt. One of their Doctours ſaid, That he had publikely expounded the book of Job. But by that time he came to the tenth and eleventh Chapters,Joh, M[illegible: 2 letters]l. loc. [illegible: 1 letter]on pag 473. he did ver[illegible: 1 letter]y believe that Job was torne and tortured by his interpretations, then ever he had been by his botches and ulcers.

Verſe 24. Muſt not ſtrive] [non-Latin text not transcribed]. Scold, wrangle, Nerixandramit tatur veritas, ut ferè ſit, leſt by ſtriving about the truth we utterly loſe it. Facta est files Evangeliorum, files temporum: & cum fides una eſſe d[illegible: 1 letter]beat, [illegible: 1 letter]ò poe[illegible: 1 letter]è ventum eſt ut nulla ſit. A ſad complaint of Hilary. Eraſmus obſerveth, That in the primitive t[illegible: 1 letter]nes there were ſo many ſects and hereſies, and ſo much pretending to the truth by them all, that it was a witty thing to be a right believer.

Patient] [non-Latin text not transcribed] Su, tine, a[illegible: 1 letter]ſtine. Or, Tolerant of evil both perſons and occurre[illegible: 1 letter]ces: he ſhall have his back burden of both, and muſt bo[illegible: 1 letter]h bear and forbear.

Verſe 25. Thoſe that oppoſe themſelves] Though they ſhould deal as abſurdly with us, as thoſe that deny the ſnow to be white, &c. Ariſt Topi[illegible: 1 letter] 1. [non-Latin text not transcribed] Arguite di[illegible: 1 letter]utatos. Sic Lorin[illegible: 2 letters] ver[illegible: 1 letter]it. Ariſto[illegible: 1 letter]le forbids to diſpute with ſuch. But Chriſt commands not only by force of argument to convince them, Jude 22. but alſo to hand[illegible: 1 letter]e them gently, and in meekneſſe to inſtruct them.

If God xill give them, &c.] Repentance is Gods gift: neither is it in the power of any to repent at pleaſure. Some vainly conceit, that theſe five words, Lord have mercy upon me, are as efficacious to ſend them to heaven, as the Papiſts that their five words of conſecration are to tranſubſtantiate the bread. But as many are undone (ſaith a Divine) by buying a counterfeit jew[illegible: 1 letter]l: ſo many are in hell by miſtake of their repentance.

Verſe 26. [non-Latin text not transcribed]. Recover themſelves] Put away their ſpirituall drunkenneſſe, 1 Samuel 1.14. and go forth and ſhake themſelves, as Sampſon out of ſins lethargy.

Taken alive] But to be deſtroied, 2 Pet, 2.12. [non-Latin text not transcribed] Taken alive, and in hunting without repentance unto life, Act. 11.18.

Thou therefore. In view of the fact stated in the previous chapter, that many had turned away from the apostle, and had forsaken the paths of truth.

Be strong in the grace which is in Christ Jesus. Comp. Eph 6:10. The meaning is, Be strong, relying on the grace which the Lord Jesus only can impart.

(a) "be strong" Josh 1:7, Eph 6:10

And the things which thou hast heard of me among many witnesses, Marg. by. Before, or in the presence of, many witnesses. Perhaps he refers to a solemn charge which he gave him, in the presence of the church, when he was ordained. It is by no means improbable that such a charge was given then to a newly-ordained minister, as it is now. On such an occasion, the apostle would be likely to state a summary of Christian doctrine,-- 2Ti 1:13, --and to exhort Timothy to a faithful adherence to it.

The same commit thou to faithful men. In the same way as those things have been committed to you. The reference is undoubtedly to ordination to the ministerial office. Timothy was to see that those only were admitted to the ministry who were qualified to understand the truths of religion, and to communicate them to others. This is a clear warrant for ministers to set apart others to the same sacred office. It does not prove that the people are not at liberty to choose their own pastor, but only that those in the ministry are to set apart others to the same office with themselves. There is, doubtless, to be a succession of ministers in the church; but the true line of the succession is to be found in good men who are qualified to teach, and who have the Spirit of Christ, and not merely in those who have been ordained.

Who shall be able to teach others also. On the qualifications of ministers, 1Timm 3:2, also 1Timm 3:3-7.

(1) "among many witnesses" "by" (b) "thou to faithful" 1Timm 1:18 (c) "able to teach" Tit 1:9

Thou therefore endure hardness, as a good soldier of Jesus Christ. Such hardships as a soldier is called to endure. The apostle supposes that a minister of the gospel might be called to endure hardships, and that it is reasonable that he should be as ready to do it as a soldier is. On the hardships which he endured himself, 2Cor 11:23-29. Soldiers often endure great privations. Taken from their homes and friends; exposed to cold, or heat, or storms, or fatiguing marches; sustained on coarse fare, or almost destitute of food, they are often compelled to endure as much as the human frame can bear, and often, indeed, sink under their burdens and die. If, for reward or their country's sake, they are willing to do this, the soldier of the cross should be willing to do it for his Saviour's sake, and for the good of the human race. Hence, let no man seek the office of the ministry as a place of ease. Let no one' come into it merely to enjoy himself. Let no one enter it who is not prepared to lead a soldier's life, and to welcome hard, ship and trial as his portion. He would make a bad soldier, who, at his enlistment, should make it a condition that he should be permitted to sleep on a bed of down, and always be well clothed and fed, and never exposed to peril, or compelled to pursue a wearisome march. Yet do not some men enter the ministry, making these the conditions? And would they enter the ministry on any other terms?

(d) "hardness" 1Timm 1:18

No man that warreth entangleth himself with the affairs of this life. Having alluded to the soldier, and stated one thing in which the Christian minister is to resemble him, another point of resemblance is suggested to the mind of the apostle. Neither the minister nor the soldier is to be encumbered with the affairs of this life, and the one should not be more than the other. This is always a condition in becoming a soldier. He gives up his own business during the time for which he is enlisted, and devotes himself to the service of his country. The farmer leaves his plough, and the mechanic his shop, and the merchant his store, and the student his books, and the lawyer his brief; and neither of them expect to pursue these things while engaged in the service of their country. It would be wholly impracticable to carry on the plans of a campaign, if each one of these classes should undertake to prosecute his private business. See this fully illustrated from the Rules of War among the Romans, by Grotius, in loc. Roman soldiers were not allowed to marry, or to engage in any husbandry or trade; and they were forbidden to act as tutors to any person, or curators to any man's estate, or proctors in the cause of other men. The general principle was, that they were excluded from those relations, agencies, and engagements, which it was thought would divert their minds from that which was to be the sole object of pursuit. So with the ministers of the gospel. It is equally improper for them to 'entangle' themselves with the business of a farm or plantation; with plans of speculation and gain, and with any purpose of worldly aggrandizement. The minister of the gospel accomplishes the design of his appointment only when he can say in sincerity, that he "is not entangled with the affairs of this life." Comp. 1Cor 9:25-27.

That he may please him who hath chosen him to be a soldier. That is, him who has enlisted him, or in whose employ he is. His great object is, to approve himself to him. It is not to pursue his own plans, or to have his own will, or to accumulate property or fame for himself. His will is absorbed in the will of his commander, and his purpose is accomplished if he meet with his approbation. Nowhere else is it so true that the will of one becomes lost in that of another, as in the case of the soldier. In an army it is contemplated that there shall be but one mind, one heart, one purpose, that of the commander; and that the whole army shall be as obedient to that as the members of the human body are to the one will that controls all. The application of this is obvious. The grand purpose of the minister of the gospel is to please Christ. He is to pursue no separate plans, and to have no separate will, of his own; and it is contemplated that the whole corps of Christian ministers and members of the churches shall be as entirely subordinate to the will of Christ, as an army is to the orders of its chief.

(e) "warreth" 1Cor 9:25,26

And if a man also strive for masteries. As in the Grecian games. See this favourite illustration of Paul explained 1Cor 9:24, seq.

Yet is he not crowned except he strives lawfully. In conformity with the rules of the games. See Grotius, in loc. NO one could obtain the prize unless he had complied with all the laws of the games, and had thus given to those with whom he contended, a fair opportunity to succeed. "In those contests, he who transgressed the rules in the least matter, not only failed of the prize, even though the apparent victor, but was sometimes disgraced and punished," Pict. Bib. So the apostle here represents the Christian minister as engaged in a struggle or conflict for the crown. He says, that he could not hope to win it unless he should comply with all the laws by which it is conferred; unless he should subdue every improper propensity; and make an effort like that evinced by the combatants at the Olympic games. Comp. 1Cor 9:26, 1Cor 9:27.

The husbandman that laboureth. The margin is, "labouring first, must be partaker." The idea, according to the translation in the text, is, that there is a fitness or propriety (δει) that the man who cultivates the earth, should enjoy the fruits of his labour. See the same image explained 1Cor 9:10. But if this be the meaning here, it is not easy to see why the apostle introduces it. According to the marginal reading, the word 'first' is introduced in connexion with the word labour--" labouring first, must be partaker." That is, it is a great law that the husbandman must work before he receives a harvest. This sense will accord with the purpose of the apostle. It was to remind Timothy that labour must precede reward; that if a man would reap, he must sow; that he could hope for no fruits, unless he toiled for them. The point was not that the husbandman would be the first one who would partake of the fruits; but that he must first labour before he obtained the reward. Thus understood, this would be an encouragement to Timothy to persevere in his toils, looking onward to the reward. The Greek will bear this construction, though it is not the most obvious one.

(2) "that laboureth" "labouring first must be partaker"

Consider what I say. 1Timm 4:15. The sense is, "Think of the condition of the soldier, and the principles on which he is enlisted; think of the aspirant for the crown in the Grecian games; think of the farmer, patiently toiling in the prospect of the distant harvest; and then go to your work with a similar spirit." These things are worth attention. When the minister of the gospel thinks of his hardships, of his struggles against an evil world, and of his arduous and constant discouraging toil, let him think of the soldier, of the man who struggles for this world's honours, and of the patient farmer --and be content. How patiently do they bear all, and yet for what inferior rewards! And the Lord give thee understanding in all things. Enable you to see the force of these considerations, and to apply them to your own case. Such are often the discouragements of the ministry; so prone is the mind to despondency, that we need the help of the Lord to enable us to apply the most obvious considerations, and to derive support from the most plain and simple truths and promises.

(b) "the Lord" Prov 2:6

Remember that Jesus Christ, of the seed of David, was raised from the dead. Or rather, perhaps, "Remember Jesus Christ; who was raised from the dead." The idea seems not to be, as our translators supposed, that he was to reflect on the fact that he was raised from the dead; but rather that he was to think of the Saviour himself. "Think of the Saviour, now raised up from the dead after all the sorrows of this life, and let this encourage you to bear your trials." There is nothing better fitted to enable Us to endure the labours and trials of this life, than to think of the Saviour. On the phrase, 'seed of David,' Rom 1:3.

According to my gospel. The gospel which I preach. 2Thes 2:14.

(c) "Jesus Christ" Rom 1:3,4

Wherein I suffer trouble as an evil-doer. As if I were a violator of the laws. That is, I am treated as if I were a criminal.

Even unto bonds. As if I were one of the worst kind of malefactors, Eph 6:20. During the apostle's first imprisonment at Rome, he was permitted to "dwell in his own hired house," though guarded by a soldier, and probably chained to him. Acts 28:16,30. What was his condition in his second imprisonment, during which this epistle was written, we have no means of knowing with certainty. It is probable, however, that he was subjected to much more rigid treatment than he had been in the first instance. The tradition is, that he and Peter were together in the Mamertine prison at Rome; and the place is still shown in which it is said that they were confined. The Mamertine prisons are of great antiquity. According to Livy, they were constructed by Ancus Marrtius, and enlarged by Servius Tullius. The lower prison is supposed to have been once a quarry, and to have been at one time occupied as a granary. These prisons are on the descent of the Capitoline Mount, towards the Forum. They consist of two apartments, one over the other, built with large, uncemented stones. There is no entrance to either, except by a small aperture in the roof, and by a small hole in the upper floor, leading to the cell below, without any staircase to either. The upper prison is twenty-seven feet long, by twenty wide; the lower one is elliptical, and measures twenty feet by ten. In the lower one is a small spring, which is said at Rome to have arisen at the command of Peter, to enable him to baptize his keepers, Processus and Martianus, with forty-seven companions, whom he converted. No certain reliance can be placed on any part of this tradition, though in itself there is no improbability in supposing that these prisons may have been used for confining Christians, and the apostle Paul among others. Dr. Burton says, that a more horrible place for the confinement of a human being can scarcely be conceived.

But the word of God is not bound. This is one of Paul's happy turns of thought. Comp. Acts 26:29. The meaning is plain. The gospel was prospered. That could not be lettered hand imprisoned. It circulated with freedom, even when he who was appointed to preach it was in chains. See Php 1:13,14. As this was the great matter, his own imprisonment was of comparatively little consequence. What may befall us is of secondary importance. The grand thing is, the triumph of truth on the earth; and well may we bear privations and sorrows, if the gospel moves on in triumph.

(d) "unto bonds" Eph 6:20

Therefore I endure all things for the elect's sakes. 2Cor 1:6. The sense is, What I suffer is in the cause of the church, spoken of here, as it is often, as chosen, or elected. Eph 1:4.

That they may also obtain the salvation, etc. Their salvation, though they were elected, could not be secured without proper efforts. The meaning of the apostle here is, that he was willing to suffer if he might save others; and any one ought to be willing to suffer in order to secure the salvation of the elect--for it was an object for which the Redeemer was willing to lay down his life.

(e) "elect's sake" 2Cor 1:6

It is a faithful saying. Or, rather, that which he was about to say was worthy of entire credence and profound attention. 1Timm 1:15. The object is, to encourage Timothy to bear trials by the hope of salvation.

For if we be dead with him. Rom 6:8.

We shall also live with him. This was a sort of maxim, or a settled point, which is often referred to in the Bible. Rom 6:3. Rom 6:4, Rom 6:5; Jn 11:25; 1Thes 4:14.

(f) "if we be dead" Rom 6:5,8

If we suffer, we shall also reign with him. The meaning is, that the members will be treated as the Head is. We become united with him by faith; and, if we share his treatment on earth we shall share his triumphs in heaven. Rom 8:17.

If we deny him, he also will deny us. Mt 10:32, Mt 10:33.

(g) "deny him" Mt 10:33

If we believe not, yet he abideth faithful. This cannot mean that, if we live in sin, he will certainly save us, as if he had made any promise to the elect, or formed any purpose that he would save them, whatever might be their conduct; for

(1.) he had just said, that if we deny him he will deny us; and

(2.) there is no such promise in the Bible, and no such purpose has been formed. The promise is, that he that is a believer shall be saved, and there is no purpose to save any but such as lead holy lives. The meaning must be, that if we are unbelieving and unfaithful, Christ will remain true to his word, and we cannot hope to be saved. The object of the apostle evidently is, to excite Timothy to fidelity in the performance of duty, and to encourage him to bear trials, by the assurance that we cannot hope to escape if we are not faithful to the cause of the Saviour. This interpretation accords with the design which he had in view.

He cannot deny himself. Implying that it would be a denial of his very nature to save those who are unfaithful. He is holy; and how can he save one who is unholy? His very nature is purity; and how can he save one who has no purity? Let no one, then, suppose that, because he is elected, he is safe, if he lives in sin. The electing purpose of God, indeed, makes salvation sure; but it is only for those who lead righteous lives. Nothing would be more dishonourable for God than to resolve to save a man that lived habitually in sin; and if that were the doctrine of election, it would deserve all the opprobrium that has ever been heaped upon it.

(h) "If we believe not" Rom 3:3 (i) "he cannot" Nu 23:19

Of these things put them in remembrance. These great principles in regard to the kingdom of Christ. They would be as useful to others as they were for Timothy, to whom they were specially addressed.

Charging them before the Lord. In the presence of the Lord, implying that it was a very important matter. 1Timm 1:18.

That they strive not about words to no profit. 1Timm 1:6; 1Timm 6:4.

But to the subverting of the hearers. Turning them away from the simplicity of faith. It is rare, indeed, that a religious controversy does not produce this effect, and this is commonly the case, where, as often happens, the matter in dispute is of little importance.

(k) "put them" 2Pet 1:13 (l) "strive not" Tit 3:9,10

Study to show thyself approved unto God. Give diligence, 2Pet 1:10, or make an effort so to discharge-the duties of the ministerial office as to meet the Divine approbation. The object of the ministry is not to please men. Such doctrines should be preached, and such plans formed, and such a manner of life pursued, as God will approve. To do this demands study or care--for there are many temptations to the opposite course; there are many things the tendency of which is to lead a minister to seek popular favour rather than the Divine approval. If any man please God, it will be as the result of deliberate intention and a careful life.

A workman that needeth not to be ashamed. A man faithfully performing his duty, so that when he looks over what he has done, he may not blush.

Rightly dividing the word of truth. The word here rendered "rightly dividing," occurs nowhere else in the New Testament. It means, properly, to cut straight, to divide right; and the allusion here may be to a steward who makes a proper distribution to each one under his care of such things as his office and their necessities require. Comp. Mt 13:52. Some have supposed that there is an allusion here to the Jewish priest cutting or dividing the sacrifice into proper parts; others, that the allusion is to the Scribes dividing the law into sections; others, to a carver distributing food to the guests at a feast. Robinson (Lex.) renders it, "rightly proceeding as to the word of truth;" that is, rightfully and skilfully teaching the word of truth. The idea seems to be, that the minister of the gospel is to make a proper distribution of that word, adapting his instructions to the circumstances and wants of his hearers, and giving to each that which will be fitted to nourish the soul for heaven.

(a) "Study" 2Pet 1:10 (b) "rightly dividing" Mt 13:52

But shun profane and vain babblings. 1Timm 6:20.

For they will increase unto more ungodliness. Their tendency is to alienate the soul from God, and to lead to impiety. Such kinds of disputation are not merely a waste of time, they are productive of positive mischief. A man fond of contention in religious things is seldom one who has much love for the practical duties of piety, or any very deep sense of the distinction between right and wrong. You will not usually look for him in the place of prayer, nor can you expect his aid in the conversion of sinners, nor will you find that he has any very strict views of religious obligation.

And their word. The word, or the discourses of those who love vain and idle disputations.

Will eat as doth a canker. Marg. gangrene. This word-- γαγγραινα occurs nowhere else in the New Testament. It is derived from γραιωγραινω, graio or graino--to devour, corrode, and means gangrene or mortifications the death of a part, spreading, unless arrested, by degrees over the whole body. The words rendered "will eat," mean will have nutriment; that is, will spread over and consumes the healthful parts. It will not merely destroy the parts immediately affected, bat will extend into the surrounding healthy parts and destroy them also. So it is with erroneous doctrines. They will not merely eat out the truth in the particular matter to which they refer, but they will also spread over and corrupt other truths. The doctrines of religion are closely connected, and are dependent on each other--like the different parts of the human body. One cannot be corrupted without affecting those adjacent to it, and unless checked, the corruption will soon spread over the whole.

Of whom is Hymeneus and Philetus. In regard to Hymeneus, 1Timm 1:20. Of Philetus nothing more is known. They have gained an undesirable immortality, destined to be known to the end of time only as the advocates of error.

(1) "canker" "gangrene"

Who concerning the truth have erred. To what extent they had erred is unknown. Paul mentions only one point--that pertaining to the resurrection; but says that this was like a gangrene. It would certainly, unless checked, destroy all the other doctrines of religion. No man can safely hold a single error, any more than he can safely have one part of his body in a state of mortification.

Saying, that the resurrection is past already. It is not known in what form they held this opinion. It may have been, as Augustine supposes, that they taught that there was no resurrection but that which occurs in the soul when it is recovered from the death of sin, and made to live anew. Or it may be that they held that those who had died had experienced all the resurrection which they ever would, by passing into another state, and receiving at death a spiritual body fitted to their mode of being in the heavenly world. Whatever was the form of the opinion, the apostle regarded it: as a most dangerous error, for just views of the resurrection undoubtedly lie at the foundation of correct apprehensions of the Christian system. Comp. 1Cor 15:12, seq.

And overthrow the faith of some. That is, on this point, and as would appear on all the correlative subjects of Christian belief. Comp. 1Timm 1:19,20.

(c) "have erred" 1Timm 6:21 (d) "saying" 1Cor 15:12

Nevertheless the foundation of God is sure. Marg. steady. The meaning is, that though some had been turned away by the arts of these errorists, yet the foundation of the church which God had laid remained firm. Comp. Eph 2:20, "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone." As long as this foundation remained farm, there was no reason to be troubled from the few-instances of apostasy which had occurred. Comp. Ps 11:3. It is not uncommon to compare the church to a building erected on a solid foundation. Eph 2:20,21 1Cor 3:9,10, Mt 16:18.

Having this seal. Or rather a seal with this inscription. The word seal is sometimes used to denote the instrument by which an impression is made, and sometimes the impression or inscription itself. A seal is used for security Mt 27:66, or as a mark of genuineness, Rev 9:4. The seal here is one that was affixed to the foundation, and seems to refer to some inscription on the foundation-stone which always remained there, and which denoted the character and design of the edifice. The allusion is to the custom, in rearing an edifice, of inscribing the name of the builder and the design of the edifice on the corner-stone. See Rosenmuller, Alte u. neue Morgenland, No. 405. So the church of Christ is a budding reared by the hands of God. Its foundation has been firmly and securely laid, and on that foundation there is an inscription always remaining, which determines the character of the edifice.

The Lord knoweth them that are his. This is one of the inscriptions on the foundation-stone of the church, which seems to mark the character of the building. It always stands there, no matter who apostatizes. It is, at the same time, a fearful inscription --showing that no one can deceive God; that he is intimately acquainted with all who enter that building; and that in the multitudes which enter there, the friends and the foes of God are intimately known. He can separate his own friends from all others, and his constant care will be extended to all who are truly his own, to keep them from failing. This has the appearance of being a quotation, but no such passage is found in the Old Testament in so many words. In Nah 1:7, the following words are found: "And he knoweth them that trust in him;" and it is possible that Paul may have had that in his eye; but it is not necessary to suppose that he designed it as a quotation. A phrase somewhat similar to this is found in Nu 16:5, "The Lord will show who are his," rendered in the Septuagint, "God knoweth who are his;" and Whitby supposes that this is the passage referred to. But whether Paul had these passages in view or not, it is clear that he meant to say that it was one of the fundamental things in religion, that God knew who were his own people, and that he would preserve them from the danger of making shipwreck of their faith.

And, Let every one that nameth the name of Christ depart from iniquity. This is the other seal or inscription which is made on the foundation which God has laid. The foundation has two inscriptions-the first implying that God knows all who are his own people; the other, that all who are his professed people should depart from evil. This is not found in so many words in the Old Testament, and, like the former, it is not to be regarded as a quotation. The meaning is, that it is an elementary principle in the true church, that all who become members of it should lead holy lives. It was also true that they would lead holy lives, and amidst all the defections of errorists, and all their attempts to draw away others from the true faith, those might be known to be the true people of God who did avoid evil.

(e) "foundation" Prov 10:25 (f) "Lord" Nah 1:7, Jn 10:14,27 (g) "Let every one" Ps 97:10

But in a great house. Still keeping up the comparison of the church with a building. The idea is, that the church is a large edifice, and that in such a building we are not to expect entire uniformity in all the articles which it contains.

There are not only vessels of gold and of silver, etc. You are not to expect to find all the articles of furniture alike, or all made of the same material. Variety in the form, and use, and material, is necessary in furnishing such a house.

And some to honour, and some to dishonour. Some to most honourable uses--as drinking-vessels, and vessels to contain costly viands, and some for the less honourable purposes connected with cooking, etc. The same thing is to be expected in the church. See this idea illustrated at greater length under another figure: 1Cor 12:14, also 1Cor 12:15-26. Comp. Rom 9:21. The application here seems to be, that in the church it is to be presumed that there will be a great variety of gifts and attainments, and that we are no more to expect that all will be alike than we are that all the vessels in a large house will be made of gold.

(a) "vessels" Rom 9:21

If a man therefore purge himself from these, he shall be a vessel of honour. If a man cleanse or purify himself. Comp. Jn 15:2. The word "these" refers, here, to the persons represented by the vessels of wood and of earth--the vessels made to dishonour, as mentioned in the previous verse. The idea is, that if one would preserve himself from the corrupting influence of such men, he would be fitted to be a vessel of honour, or to be employed in the most useful and honourable service in the cause of his Master. On the word vessel, Acts 9:16.

And meet for the Master's use. Fit to be employed by the Lord Jesus in promoting his work on earth.

(b) "If a man" Jer 15:19 (c) "prepared" 2Ti 3:17

Flee also youthful lusts. Such passions as youth are o. On subject to. the word flee, and the pertinency of its use in such a connection, 1Cor 6:18. Paul felt that Timothy, then a young man, was subject to the same passions as other young men; and hence his repeated cautions to him to avoid all those things arising from his youth, which might be the occasion of scandal. Comp. 1Timm 4:12 . 1Timm 5.2. It is to be remembered that this epistle is applicable to other ministers, as well as to Timothy; and, to a young man in the ministry no counsel could be more appropriate than to "Flee from youthful lusts;" not to indulge for a moment in those corrupt passions to which youth are subject, but to cultivate the pure and sober virtues which become the ministerial office.

But follow righteousness, etc. Comp. Heb 12:14. The general meaning here is, that he was to practise all that is good and virtuous. He was to practise righteousness, or justice and equity, in all his dealings with men; faith, or fidelity in his duties; charity, or love to all men, 1Cor 13:1, seq. peace, or harmony and concord with all others. What virtues could be more appropriate for a minister of the gospel?

With them that call on the Lord out of a pure heart. That is, with all Christians, who are often characterized as those who call on the Lord, 1Cor 1:2. Comp. Acts 9:11. In all his intercourse with them, Timothy was to manifest the virtues above recommended. But not with them alone. It would be incumbent on him to exhibit the same virtues in his intercourse with all.

(d) "Flee" Eccl 11:9,10 (e) "follow" Heb 12:14 (f) "call on the Lord" 1Cor 1:2

But foolish and unlearned questions avoid. 1Timm 1:4; 1Timm 1:6; 1Timm 4:7. The word unlearned, here, means trifling; that which does not tend to edification; stupid. The Greeks and the Hebrews were greatly given to controversies of various kinds; and many of the questions discussed pertained to points which could not be settled, or which, if settled, were of no importance. Such has been the character of no small part of the disputes which have agitated the world. Paul correctly says that the only effect of such disputes is to engender harsh contention. Points of real importance can be discussed with no injury to the temper; but men cannot safely dispute about trifles.

(g) "questions" 2Ti 2:16

And the servant of the Lord. Referring here primarily to the Christian minister, but applicable to all Christians; for all profess to be the servants of the Lord.

Must not strive. He may calmly inquire after truth; he may discuss points of morals, or theology, if he will do it with a proper spirit; he may "contend earnestly for the faith once delivered to the saints," (Jude 1:3;) but he may not do that which is here mentioned as strife. The Greek word-- μαχεσθαι --commonly denotes, to fight to make war, to contend. In Jn 6:52, Acts 7:26, 2Ti 2:24, it is rendered strove, and strive; in Jas 4:2, fight. It is not elsewhere used in the New Testament. The meaning is, that the servant of Christ should be a man of peace. He should not indulge in the feelings which commonly give rise to contention, and which commonly characterize it. He should not struggle for mere victory, even when endeavouring to maintain truth; but should do this, in all cases, with a kind spirit, and a mild temper; with entire candour; with nothing designed to provoke and irritate an adversary; and so that, whatever may be the result of the discussion, "the bond of peace" may, if possible, be preserved. Comp. Rom 12:18.

But be gentle unto all men. 1Thes 2:7. The word rendered gentle, does not occur elsewhere in the New Testament. It means that the Christian minister is to be meek and mild towards all, not disputatious and quarrelsome.

Apt to teach. Notes, 1Timm 3:2.

Patient. Marg., forbearing. The Greek word here used does not elsewhere occur in the New Testament. It means, patient under evils and injuries. Robinson, Lex. Comp. Eph 4:2; Col 3:13

(1) "patient" "forbearing" iv. 2; Col. iii. 13.

In meekness instructing those that oppose themselves. That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently instructing them. Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our business with them is, calmly to show them what the truth is. If they are angry, we are not to be. If they oppose the truth, we are still calmly to state it to them. If they are slow to see it, we are not to become weary or impatient, Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety? Let it be remembered, also, that this is not only beautiful and proper in itself; it is the wisest course, if we would bring others over to our opinions. You are not likely to convince a man that you are right, and that he is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party; and, from self-respect, or pride, or anger, he will endeavour to defend his own opinions, and will not yield to yours. Meekness and gentleness are the very best things, if you wish to convince another that he is wrong. Win his heart first, and then modestly and kindly show him what the truth is, in as few words, and with as unassuming a spirit, as possible, and you have him.

If God peradventure will give them repentance, etc. Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that they will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth. Compare Acts 11:18. The word rendered peradventure, here μηποτε--means, usually, not even, never; and then, that never, lest ever--the same as lest perhaps. It is translated lest at any time, Mt 4:6, 5:26, 13:15, Mk 4:12, Lk 21:34 lest, Mt 7:6, 13:29, 15:32, et al.; lest haply, Lk 14:12; Acts 5:39. It does not imply that there was any chance about what is said, but rather that there was uncertainty in the mind of the speaker, and that there was need of caution lest something should occur; or, that anything was done, or should be done, to prevent something from happening. It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far as I have examined, give to it here--as implying a hope that God would give them repentance, etc. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament, and which will refer the matter to those who had embraced the error, and not to God. It is this: "In meekness instructing those that oppose themselves--(αντιδιατιθεμενους) lest --μηποτε --God should give them repentance, and they should recover themselves out of the snare of the devil," etc. That is, they put themselves in this posture of opposition so that they shall not be brought to repentance, and recover themselves. They do it with a precautionary view that they may not be thus brought to repentance, and be recovered to God. They take this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted.

(h) "meekness" Gal 6:1 (i) "peradventure" Acts 8:22 (k) "acknowledge" Tit 1:1

And that they may recover themselves. Marg., awake. The word which is rendered recover in the text and awake in the margin ανανηψωσιν occurs nowhere else in the New Testament. It properly means, to become sober again, as from inebriation; to awake from a deep sleep; and then, to come to a right mind, as one does who is aroused from a state of inebriety, or from sleep. The representation in this part of the verse implies that while under the influence of error, they were like a man intoxicated, or like one in deep slumber. From this state they were to be roused, as one is from sleep, or as a man is recovered from the stupor and dullness of intoxication.

Out of the snare of the devil. The snare which the devil has spread for them, and in which they have become entangled. There is a little confusion of metaphor here, since in the first part of the verse, they are represented as asleep, or intoxicated; and, here, as taken in a snare. Yet the general idea is clear. In one part of the verse, the influence of error is represented as producing sleep, or stupor; in the other, as being taken in a snare or net; and, in both, the idea is, that an effort was to be made that they might be rescued from this perilous condition.

Who are taken captive by him at his will. Marg., alive. The Greek word means, properly, to take alive; and then to take captive, to win over, Lk 5:10; and then to ensnare, or seduce. Here it means that they had been ensnared by the arts oh Satan unto (εις) his will; that is, they were so influenced by him, that they complied with his will. Another interpretation of this passage should be mentioned here, by which it is proposed to avoid the incongruousness of the metaphor of awaking one from a snare. It is adopted by Doddridge, and is suggested also by Burder, as quoted by Rosenmuller, A.u.n. Morgenland. According to this, the reference is to an artifice of fowlers, to scatter seeds impregnated with some intoxicating drugs, intended to lay birds asleep, that they may draw the snare over them more securely. There can be no doubt that such arts were practised, and it is possible that Paul may have alluded to it. Whatever is the allusion, the general idea is clear. It is an affecting representation of those who have fallen into error. They are in a deep slumber. They are as if under the fatal influence of some stupefying potion. They are like birds taken alive in this state, and at the mercy of the fowler. They will remain in this condition, unless they shall be roused by the mercy of God; and it is the business of the ministers of religion to carry to them that gospel call, which God is accustomed to bless in showing them their danger. That message should be continually sounded in the ears of the sinner, with the prayer and the hope that God will make it the means of arousing him to seek his salvation.

(1) "recover" "awake" (a) "snare" 1Timm 3:7 (2) "captive" "alive"

St. Paul having acquainted Timothy with the hard things which he had suffered from the gospel of Christ, and withal informed him how many had flinched for fear of suffering forsaking him and the cause of God defended by him; in this verse he exhorts Timothy to courage and holy resolution for Christ; Thou therefore, my son, be strong in the grace that is in Christ Jesus: That is, when others shew pusillanimity and cowardice, do thou shew thyself a strong and valiant man, not being affrighted at the dangers that threaten thee in publishing and defending the gospel of Jesus Christ. Be strong in the grace of Christ; that is, in the gospel of Christ, which contains a discovery of the riches of his grace, or be strong through the influences of the grace of Christ.

Note, 1. That as all Christians in general, so the ministers of Christ in particular, do need courage, Thou, my son, be strong; nothing he does, but is an act of valour, all duties are attended with difficulties, which put the Christian upon disputing every inch of his way; they are only a few gallant spirits that dare take heaven by storm: And the ministers of Christ do meet with more difficulties than other men.

Learn, 2. That our strength, both as Christians and as ministers, lies in Christ, and not in ourselves: Be strong in the grace that is in Christ Jesus; the strength of every saint, yea, of the whole host of saints, lies in the Lord of hosts.

A second charge given to Timothy, is to take special care that the doctrine of the gospel, and the precepts of holy living, which he had heard St. Paul deliver, in the presence of many witnesses, should be handed down and transmitted to men of great fidelity and ability, whom he was to ordain and impower to teach it unto others.

Where note, 1. A direction given to the guides and governors of the church, how they ought to manage themselves in the ordination of the ministerial offices: This office is to be committed unto faithful able men, many may be useful in the church, that cannot be excellent, but he that is unfaithful, is only fit to make atheists.

Note, 2. That such as have the gospel deposited with them, may and ought to deposit it with others, and they with others, to the end of the world, thereby to prevent all innovations and diversity of opinions in matters of religion: When thou hast heard, commit to faithful men.

Still we find our apostle prosecuting the great and general design of this epistle, which is to direct Timothy in the faithful discharge of his office, as a minister of the gospel, and particularly to prepare for sufferings, and to inure himself to hardship, and to encounter with difficulties and dangers:

Hence, he compares him to a soldier, to a wrestler, and an husbandman:

1. To a soldier; endure hardness, as a good soldier of Jesus Christ.

Learn hence, That every faithful minister is a spiritual soldier, warring under Jesus Christ, his captain and chief commander:

Must the soldier be called and to do all by comission? so must the minister.

Must the soldier be armed, trained up, and disciplined, and made fit for service? so must the minister.

Must the soldier shun no dangers, stick at no difficulties, pass through thick and thin?

must he use allowed weapons, approved armour of his general's directing, not of his own inventing? all this must the minister be and do.

In a word, must the soldier please him that hath chosen him to be a soldier, and in order thereunto, not entangle himself with the affairs of this life? Such a life of freedom from incumbrance by secular affairs, should the minister of God desire and endeavour after.

Soldiers must be as free as may be from distractions; a soldier that fights in fetters, fights thereafter: he must put off his fetters before he puts on his armour; the ministers work lies in the affairs of the other life:

Now, he that is entangled in the affairs of this life, will do little about the affairs of the next.

He must also please his captain, not please himself, his appetite, his pride, his covetousness, much less must he please the enemy he is to fight against, the devil, the world, and the flesh.

Again, 2. The minister here is compared to a wrestler; If a man strive for the mastery: that is, for the prize, the garland, the crown, at the end of the race; he shall be crowned if he strives lawfully, if he runs fairly according to the rules of the game, and perseveres finally till he comes to the end of the goal.

Thus must the ministers of the gospel strive for the crown of life, by putting forth all their strength, exerting theri utmost endeavours; such as are now wrestlers, shall ere long be conquerors.

Lastly, Timothy, and all with him in the work of the gospel, are here compared to husbandmen: As the husbandman must first toil and labour before he can partake of the fruits of the earth, he must plough and sow before he can reap and gather; so must the minister of God, by a laborious diligence, cultivate and improve the people, before he can hope to reap that great fruit and benefit, by gaining and converting of souls to Christ. God will regard no ministers but the laborious, he will never dignify drones in the church triumphant.

Farther, by comparing Timothy to an husbandman, he intimates to him his duty, not to be discouraged if he doth not reap fruit presently; the seed sometimes lies under the clods long before it does appear; we must not despair of men too soon.

And, lastly, By comparing Timothy to an husbandman, he seems to intimate, that he was to be sustained and maintained by those for whom he laboured.

Thus having laid Timothy's duty before him, under the metaphor of a soldier, a wrestler, and an husbandman; he counsels him to consider what he had said unto him, and desires of God to give him a right understanding and sound judgment in all things; intimating that they that will have God's word and good counsel blessed by God to their understanding and practice, must ponder upon it, consider of it, and duly apply it to themselves; Consider what I say, and the Lord give thee understanding in all things.

Our apostle having, in the foregoing verses exhorted Timothy to patience and constancy under suffering, comes now to direct him as to the matter and subject of his preaching, particularly, that he insist upon the incarnation and resurrection of our Lord Jesus Christ; Remember that Jesus Christ was the promised Messias of the seed of David not of Joseph.

Timothy is here called upon to assert the incarnation of Christ, there being some heretics which did very early deny the truth of his human nature, as the Marcionites and Manichees; as there were others that denied the reality of his divine nature, particularly Ebion and Cerinthus.

Secondly, He calls upon Timothy to preach and press the doctrine of Christ's resurrection also, both because upon that depended the great evidence of his divinity, that he was really God, (his resurrection by his own power declared him to be God, Rom 1:4) and also because upon that depends the consolation and salvation of all believers.

Remember, and frequently inculcate, that Christ was raised from the dead, according to my gospel; that is, according to the gospel of Christ preached by me. Christ's incarnation and resurrection, are truths much to be preached and inculcated by ministers, and frequently remembered and thoroughly considered by their people.

It follows, Wherein I suffer trouble as an evil-doer, even unto bonds: but the word of God is not bound: that is, for which gospel, and for preaching which resurrection, I suffer as a criminal and reputed malefactor, yea, I suffer to that degree, that I am bound with chains for preaching Jesus and the resurrection: But the word of God is not bound; though they have restrained me, they cannot restrain that; that is loose and at liberty; when the dispensers of it are in bonds, that has its free course.

Learn, That the preachers of the gospel have, from the beginning, met with great persecutions, they have suffered trouble as evil-doers, even unto bonds.

Learn, 2. That the persecution of preachers doth not hinder the progress and liberty of the word; when ministers are in prison, the word may have free passage, and holy men rejoice at its liberty, under their own confinement: Yea, the providence of God so ordered it, (see Acts the last) Acts 28:1-31 that St. Paul, even during his imprisonment, preached the word with all boldness; his confinement had caused the gospel to spread in Rome. Thus God out-shoots Satan in his own bow: He thinks when he has the ministers of God in prison, he has done his work, but God over-rules and causes their imprisonment itself to fall out rather to the furtherance of the gopsel; I suffer bonds, says the apostle, but the word of God is not bound.

St. Paul having acquainted Timothy in the foregoing verses with his sufferings, even unto bonds, here he lets him understand and know, why, and for whose sake, he did so cheerfully endure all these things, namely, for the elects sake. Though the rest of the world rejected the gospel, yet the elect would be confirmed by his example, and obtain that salvation which in and through Jesus Christ was offered and tendered to them.

Here note, That there is a certain election of God, which hath infallibly chosen to salvation all those who make their calling and election sure, by perseverance in holiness and good works.

Note, 2. That the faithful ministers of Christ do think no sufferings to much, or too dear, for the sake of God's elect, (for the sake of believing Christians, who are a chosen generation) so that their sufferings may but further their eternal glory, happiness and salvation.

To encourage yet again to a patient enduring of all sorts of afflictions, he assures Timothy, that if we be rendred comformable to Christ in his sufferings, we shall be also in his glory: If we suffer for him, we shall reign with him: if we be dead with him, dead to sin, and dead to the world, we shall also live with him, in conformity to his resurrection; but if for fear of suffering we disown him, he will also deny us; if we believe not, if we be unfaithful and forsake him, yet he will be true to his word, he will not forsake his own cause, but make good his threatenings, his own veracity stands firm, and is as much engaged to execute the threatening, as to fulfil the promise.

Observe here, 1. The excellent advice which St. Paul gives to Timothy, to all the ministers of the church, and to all the Christian churches far and near, that they spend not their time in disputes, that they contend not about words, which have no tendency to make men either wiser or better, but serve only to violate the laws of charity, and cause men to wrangle eternally, and persecute one another with hard names and characters of reproach.

Here note, 1. What those things are which ought not to be matters of contention among Christians; namely,

1. Such things in which we differ from each other, rather in words, than in sense; ofttimes opponents mean the same things, but differ only in the way and manner of expression.

2. Such things as tend to little or no profit, either as to edification in faith, in love, or in practical godliness.

Observe also, The apostle's argument, why we should not contend about these things; because they tend to beget strife and contention among Christians, by dividing them into factions and parties, and also tend to the subversion of the hearers, causing them to doubt of the truth of the faith, about which the contending parties cannot agree; "Charge them therefore, that they strive not about words to no profit, but to the subverting of the hearers."

Observe next, The solemn charge given to Timothy, as to the matter, manner, and method of his preaching; that the matter of it be the word of truth, the pure word of God, that it be divided rightly, to every one his portion, to every hearer his due, methodizing and distributing truth, as God would have it; terror to whom terror is due, comfort to whom comfort belongs.

The original word rendered rightly to divide, some think a sacrifical word, alluding to the right dividing of the sacrifice; which was laid upon the altar, separating the precious from the vile, and severing the parts which were not to be offered from them that were, and cutting out the sacrifice in such a manner as all had their share in them. As if St. Paul had said, "Study not for the applause of men, but for the approbation of God, as becometh a good workman, who needeth not to be ashamed of his work, whoever looks upon it; but let thy preaching and living be strait and conformable to the gospel, and thus study to shew thyself approved of God"

Hence learn, That although curious and unprofitable trifling with words in a pulpit be vain and sinful, yet it is the part of a skillful teacher, to order, methodize, and distribute truth in its proper place, and give every hearer his part and portion.

St. Paul having now finished the exhortatory part of this chapter, and acquainted Timothy what he would have him practise and do, now comes to a dehortation, advising him what he would have him avoid and shun; and here, first, he bids him shun profane and vain babblings; the vain babblings of the Heathen philosopers, and the profane notions of heretical and seducing teachers, particularly the Gnostics, the followers of Simon Magus and Menander, who were guilty of an apostasy from Christianity, by turning the resurrection into an allegory; affirming that the resurrection of the soul to piety and virtue, was the only resurrection to be expected, disowning the resurrection of the body, and asserting, that the flesh was unfit to rise.

Observe, secondly, The nature of erroneous doctrine declared; it is of a devouring, spreading and destroying nature, their words will eat asdoth a gangrene.

Quest. How doth a gangrene eat?

Ans. It eats speedily, it eats incurably, it eats mortally, as it is well known the gangrene doth.

Quest. But what is it that heresies eat?

Ans. Faith, peace and godliness; so here, they overthrow the faith of some, and increase unto more ungodliness.

Quest. How comes it to pass that they so eat?

Ans. The spreading and prevailing of heresies, may be ascribed partly to the subtility and activity of seducers, partly to the curiousity and simplicity of the seduced, and partly to the justice of God, for the manifestation of those that are sincere, and the punishment of those that receive not the truth in the love of it.

As if our apostle had said, "Notwithstanding that Hymeneus and Philetus, with others, are fallen away, nevertheless we know that the foundation of God, his holy covenant, standeth firm and sure, having a seal annexed to it, (as usually contracts have, whereby two parties do oblige themselves mutually to each other,) which seal on God's part has this impress or inscription, The Lord knoweth them that are his; and on our part it is written, "Let every one that nameth the name of Christ depart from iniquity."

Learn hence, 1. That the covenant of God made with us in Christ Jesus is a firm and sure foundation to build our hopes of perseverance and eternal life upon: The foundation of God standeth sure.

Learn, 2. That the covenant (according to the nature of all covenants) is conditional; on God's promising assistance, acceptance, and rewards; on our part a departing from all iniquity, and an obligation to the love and practice of universal holiness. All that make a profession of Christianity ought to take especial care that their lives may answer their light, their practices correspond with their profession; Christianity being not a speculative science, but a practical art of holy living.

Our apostle had told us at verses 17 and 18, of certain heretics; such as Hymeneus and Philetus, whose doctrines did eat like a canker or gangrene: he tells us here, that it is not to be wondered at, that there should be such persons in the church, because the visible church is God's great house, now it is no uncommon thing in great men's houses, to have vessels of all sorts, some of wood and earth, others of gold and silver, some to honourable uses, and others to dishonourable.

In like manner it is in the church of Christ, there will be number of orthodox and also of heterodox Christians, hypocrites and sincere Christians. He also advises Timothy, therefore, not to be scandalized at them, but to purify himself from them, to keep himself pure from heresy and impiety; hereby he would manifest himself to be a vessel unto honour, sanctified and meet for the master's use; that is, for the service and glory of God, and disposed for every good work.

Learn hence, That all Christians, but especially the ministers of Christ, ought to be, like the consecrated vessels of the temple, dedicated and set apart for our Lord's especial use and service: we are not only with other Christians dedicated by baptism, but consecrated at our solemn ordination: so that there is a sacredness upon our persons; and to prostitute ourselves to any lust, is a greater profanation than Belshazzar was guilty of, when he desecrated the holy vessels of the temple.

Still our apostle proceeds in his holy, cautionary directions to Timothy what to avoid, and what to follow.

He advises him, 1. To avoid and flee youthful lusts: by which may be understood, not only the lusts of the flesh, but also the lusts and vices of the mind, as ambition and pride, vain-glory and ostentation.

Where note, That the flesh, with its affections and lusts, are such dangerous enemies to our holiness and salvation, that the holiest of ministers and best of men have need, very great need, to be warned of them, and cautioned against them: flee thou, O Timothy, also youthful lusts.

2. He advises Timothy also to avoid foolish and unlearned questions, that is, controversies and disputes, knowing that such contentious wranglings do but engender strife.

It is not unworthy our observation, that no less than four times in these two epistles, do we meet with this precept from the apostle, to avoid questions and disputes, and to apply to that which is practical, showing of what great importance it is so to do; and we shall meet with it again in the epistle to Titus. Titus 3:9

From whence learn, That disputes about matters which only serve to beget strife and contention, but tend little to edification in faith and holiness, are vain talking, unprofitable disputes, and as such to be avoided.

Observe next, he directs Timothy what to follow, having shown him what to avoid; namely, to follow after righteousness and faith, peace and charity with all persons, but especially with all our brethren and fellow-Christians calling on the same Lord, and professing the same faith with us.

Where note, That we ought to have charity for, to maintain peace with, and by no means to separate from our communion, any person who serves Christ with a pure heart: Follow, says our apostle, charity and peace, with all those that call on the Lord Jesus Christ out of a pure heart.

By the servant of the Lord, we are here to understand all the bishops and governors, the pastors and teachers, of the church; by not striving, that they are not to irritate and provoke such as dissent and differ from them; not to strive indecently with the tongue, but by soft and gentle words, by close and hard arguments, endeavour to convince their judgment; for no man that is in an error thinks that he is so; therefore if we go about by violence to rend men's opinions from them, they will but hold them so much the faster; but if we have but so much patience and charity as to unrip their errors by degrees, they will at last fall into pieces of themselves. The servant of the Lord must not strive, but be gentle to all, and patient; it follows farther, in meekness instructing, --if God, peradventure, &c.

Where note, 1. The duty directed to; and that is, without bitterness and passion, but with great lenity and meekness, to instruct the erroneous, even when the oppose the truth; such especially as do it out of ignorance, and for want of better information, are particularly to be pitied, and patiently borne with, together with those who labour under the prejudices and prepossessions of a contrary education; in meekness instructing those that oppose.

Note, 2. The benefit hoped for, and the advantage expected, by such meek and gentle methods of instruction as are here directed to;

1. That Almighty God may peradventure give them repentance, blessing such prudential and pious means for their conversion from error and seduction; and

2. That they may be recovered out of Satan's snares and temptations, they being at present captivated by him according to his will.

Learn, 1. That if erroneous and misled persons will not bear gentle teaching, much less will they yield to sharp invectives, or provoking disputes.

Yet, 2. Disputations wisely managed, like defensive wars, are both useful and necessary in defence of the truth, though they do not bring over gainsayers.

Learn, 3, That until erroneous and misled persons can be brought by consideration to be agents in recovering themselves, no teaching or disputing will be sufficient or effectual to recover them: That they may recover themselves out of the snare of the devil, who are taken captive by him.

Lastly, error is the devil's snare as well as sin: error is as dangerous as vice; the one is an open road, the other is a by-path, to hell and destruction; consequently, such a Christian as has a due regard to, and value for his own salvation, will be as much afraid of erroneous principles as of debauched practices: That they may recover themselves out of the snare of the devil, who are taken captive by him at his will.