1 Timothy 1

Preface to the First Epistle of Paul the Apostle to Timothy In order to find out who this person was, it will be necessary to consult the Acts of the Apostles, where the first mention is made of him; and by collating what is there said with certain passages in the epistle, we shall find who he was, and the probable time in which the epistle was addressed to him. Paul and Barnabas, in the course of their first apostolic journey among the Gentiles, came to Lystra, a city of Lycaonia, where they preached the Gospel for some time, and, though persecuted, with considerable success. See Act 14:5 , Act 14:6 . It is very likely that here they converted to the Christian faith a Jewess named Lois, with her daughter Eunice, who had married a Gentile, by whom she had Timothy, and whose father was probably at this time dead; the grandmother, daughter, and son living together. Compare Act 16:1-3 with 2Tim 1:5 . It is likely that Timothy was the only child; and it appears that he had been brought up in the fear of God, and carefully instructed in the Jewish religion by means of the Holy Scriptures. Compare 2Tim 1:5 with 2Tim 3:15 . It appears, also, that this young man drank into the apostle's spirit, became a thorough convert to the Christian faith, and that a very tender intimacy subsisted between St. Paul and him. When the apostle came from Antioch, in Syria, the second time to Lystra, he found Timothy a member of the Church, and so highly reputed and warmly recommended by the Church in that place, that St. Paul took him to be his companion in his travels. Act 16:1-3 . From this place we learn that, although Timothy had been educated in the Jewish faith, he had not been circumcised, because his father, who was a Gentile, would not permit it. When the apostle had determined to take him with him, he found it necessary to have him circumcised, not from any supposition that circumcision was necessary to salvation, but because of the Jews, who would neither have heard him nor the apostle had not this been done: the Gospel testimony they would not have received from Timothy, because a heathen; and they would have considered the apostle in the same light, because he associated with such. See the notes on Act 16:3 . It is pretty evident that Timothy had a special call of God to the work of an evangelist, which the elders of the Church at Lystra knowing, set him solemnly apart to the work by the imposition of hands; 1Tim 4:14 . And they were particularly led to this by several prophetic declarations relative to him, by which his Divine call was most clearly ascertained. See 1Tim 1:18 , and 1Tim 3:14 . Some think that, after this appointment by the elders, the apostle himself laid his hands on him, not for the purpose of his evangelical designation, but that he might receive those extraordinary gifts of the Holy Spirit so necessary in those primitive times to demonstrate the truth of the Gospel. See 2Tim 1:6 , 2Tim 1:7 . Yet, it is likely that Timothy had not two ordinations; one by the elders of Lystra, and another by the apostle; as it is most probable that St. Paul acted with that πρεσβυτεριον or eldership mentioned 1Tim 4:14 , among whom, in the imposition of hands, he would undoubtedly act as chief. Timothy, thus prepared to be the apostle's fellow laborer in the Gospel, accompanied him and Silas when they visited the Churches of Phrygia, and delivered to them the decrees of the apostles and elders at Jerusalem, freeing the Gentiles from the law of Moses, as a term of salvation. Having gone through these countries, they at length came to Troas, where Luke joined them; as appears from the phraseology of his history, Act 16:10 , Act 16:11 , etc. In Troas a vision appeared to Paul, directing them to go into Macedonia. Loosing therefore from Troas, they all passed over to Neapolis; and from thence went to Philippi, where they converted many, and planted a Christian Church. From Philippi they went to Thessalonica, leaving Luke at Philippi; as appears from his changing the phraseology of his history at Act 16:40 . We may therefore suppose, that at their departing they committed the converted at Philippi to Luke's care. In Thessalonica they were opposed by the unbelieving Jews, and obliged to flee to Berea, whither the Jews from Thessalonica followed them. To elude their rage, Paul, who was most obnoxious to them, departed from Berea by night to go to Athens, leaving Silas and Timothy at Berea. At Athens, Timothy came to the apostle and gave him such an account of the afflicted state of the Thessalonian brethren, as induced him to send Timothy back to comfort them. After that Paul preached at Athens, hut with so little success that he judged it proper to leave Athens and go forward to Corinth, where Silas and Timothy came to him, and assisted in converting the Corinthians. And when he left Corinth they accompanied him, first to Ephesus, then to Jerusalem, and after that to Antioch, in Syria. Having spent some time in Antioch, Paul set out with Timothy on his third apostolical journey; in which, after visiting all the Churches of Galatia and Phrygia, in the order in which they had been planted, they came to Ephesus the second time, and there abode for a considerable time. In short, from the time Timothy first joined the apostle, as his assistant, he never left him except when sent by him on some special errand. And by his affection, fidelity, and zeal, he so recommended himself to all the disciples, and acquired such authority over them, that Paul inserted his name in the inscription of several of the letters which he wrote to the Churches, to show that their doctrine was one and the same. His esteem and affection for Timothy the apostle expressed still more conspicuously, by writing to him those excellent letters in the canon which bear his name; and which have been of the greatest use to the ministers of the Gospel ever since their publication, by directing them to discharge all the duties of their function in a proper manner. The date of this epistle has been a subject of much controversy, some assigning it to the year 56, which is the common opinion; and others to 64 or 65. A great balance of probability appears to be in favor of this later date; and it appears to me that the arguments of Drs. Macknight and Paley are decisive in favor of the later date. The former, in his preface, gives a very clear view of the question. In the third verse of the first chapter of this epistle the apostle says: "As I entreated thee to abide in Ephesus, when going into Macedonia, so do; that thou mayest charge some not to teach differently." From this it is plain, 1. That Timothy was in Ephesus when the apostle wrote his first letter to him; 2. That he had been left there by the apostle, who at parting with him entreated him to abide at Ephesus; 3. That this happened when Paul was going from Ephesus to Macedonia; and, 4. That he had entreated Timothy to abide in Ephesus, for the purpose of charging some teachers in that Church not to teach differently from the apostles. In the history of the Acts of the Apostles there is no mention of Paul's going from Ephesus to Macedonia but once; viz. after the riot of Demetrius, Act 20:1 , for which reason Theodoret, among the ancients, and among the moderns, Estius, Baronius, Capellus, Grotius, Lightfoot, Salmasius, Hammond, Witsius, Lardner, Pearson, and others, have given it as their opinion, that the apostle speaks of that journey in his First Epistle to Timothy. Yet, if I am not mistaken, the following circumstance will show their opinion to be ill founded: - 1. When the apostle went from Ephesus to Macedonia, as related Act 20:1 , Timothy was not in Ephesus, having gone from that city into Macedonia with Erastus by the apostle's direction; Act 19:22 . And in the First Epistle to the Corinthians, which was written after Timothy's departure from Ephesus, we are informed that he was to go from Macedonia to Corinth. 1Cor 4:17 : "I have sent to you Timothy." 1Cor 16:10 , 1Cor 16:11 : "If Timothy be come, take care that he be among you without fear. Send him forward in peace, that he may come to me, for I expect him with the brethren." But before Timothy returned from Corinth, the apostle left Ephesus and went into Macedonia, where the brethren above mentioned met him, 2Cor 2:12 , 2Cor 2:13 , having Timothy in their company; as is plain from his joining the apostle in his Second Epistle to the Corinthians, which all agree was written from Macedonia, immediately after the brethren from Corinth gave the apostle an account of the success of his first letter. Wherefore, since Timothy was not in Ephesus when the apostle left the city after the riot, it could not be the occasion on which the apostle said to him: "As I entreated thee to abide in Ephesus, when going into Macedonia, so do." But the journey into Macedonia, of which he speaks, must have been some other journey not mentioned in the Acts. To remove this difficulty we are told that Timothy returned from Corinth to the apostle be lore his departure from Ephesus, and that he was left there after the riot; but that something happened, which occasioned him to follow the apostle into Macedonia; that there he joined him in writing his Second Epistle to the Corinthians; and, having finished his business in Macedonia, he returned to Ephesus and abode there, agreeably to the apostle's request. But as these suppositions are not warranted by the history of the Acts, Timothy's joining the apostle in his Second Epistle to the Corinthians may still be urged as a proof that he came with the brethren directly from Corinth to Macedonia. Farther, that Timothy did not go from Macedonia to Ephesus after joining the apostle in his Second Epistle to the Corinthians, but returned with him to Corinth to receive the collections, is, I think, plain from Act 20:4 , where he is mentioned as one of those who accompanied Paul from Corinth to Jerusalem with the collections. 2. When the apostle wrote his First Epistle to Timothy, "he hoped to come to him soon," 1Tim 3:14 ; but from the history of the Acts it is certain that in no letter written to Timothy after the riot, till his first confinement in Rome, could the apostle say that he hoped to come to him soon. He could not say so in any letter written from Troas, the first place he stopped at after leaving Ephesus; for at that time he was going into Macedonia and Achaia to receive the collections for the poor from the Churches in these provinces. Neither could he say so after writing his Second Epistle to the Corinthians from Macedonia; for in that epistle he told the Corinthians he was coming to them with the Macedonian brethren, who were commissioned to attend him in his voyage to Jerusalem, with the collections, 2Cor 9:4 , and that he meant to sail directly from Corinth to Judea, 2Cor 1:16 . As little could he write to Timothy that he hoped to come to him soon, when he altered his resolution on the occasion of the lying in wait of the Jews, and returned into Macedonia, Act 20:3 . For he was then in such haste to be in Jerusalem on the day of pentecost, that when he came to Miletus, instead of going to Ephesus, he sent for the elders of that Church to come to him, Act 20:16 , Act 20:17 . When he arrived in Judea, he could not write that he hoped to come to Ephesus soon, for he was imprisoned a few days after he went up to Jerusalem; and having continued two years in prison at Caesarea, he was sent bound to Rome, where likewise being confined, he could not, till towards the conclusion of that confinement, write to Timothy that he hoped to come to him soon. And even then he did not write his First Epistle to Timothy, for Timothy was with him at the conclusion of his confinement, Phi 2:19 , Phi 2:23 . 3. From the first epistle we learn that the following were the errors Timothy was left in Ephesus to oppose: 1. Fables invented by the Jewish doctors to recommend the observance of the law of Moses as necessary to salvation. 2. Uncertain genealogies, by which individuals endeavored to trace their descent from Abraham, in the persuasion that they would be saved, merely because they had Abraham for their father. 3. Intricate questions and strifes about some words in the law; perverse disputings of men of corrupt minds, who reckoned that which produced most gain to be the best kind of godliness. 4. Oppositions of knowledge, falsely so named. But these errors had not taken place in the Ephesian Church before the apostle's departure; for in his charge to the Ephesian elders at Miletus, he foretold that the false teachers were to enter in among them after his departing. Act 20:29 , Act 20:30 : "I know that after my departing, shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things to draw away disciples after them." The same thing appears from the two epistles which the apostle wrote to the Corinthians; the one from Ephesus before the riot of Demetrius, the other from Macedonia after that event; and from the epistle which he wrote to the Ephesians themselves from Rome, during his confinement there. For in none of these letters is there any notice taken of the above mentioned errors, as subsisting among the Ephesians at the time they were written; which cannot be accounted for on supposition that they were prevalent in Ephesus when the apostle went into Macedonia after the riot. I am therefore of opinion that the first to Timothy, in which the apostle desired him to abide in Ephesus for the purpose of opposing the Judaizers and their errors, could not be written either from Troas or from Macedonia after the riot, as those who contend for the early date of the epistle suppose; but it must have been written some time after the apostle's release from confinement in Rome, when no doubt he visited the Church at Ephesus, and found the Judaizing teachers there busily employed in spreading their pernicious errors. 4. In the first Epistle to Timothy the same sort of persons, doctrines, and practices, are reprobated, which are condemned in the second. Compare 1Tim 4:1-6 with 2Tim 3:1-5 ; and 1Tim 6:20 with 2Tim 2:14 ; and 1Tim 6:4 with 2Tim 2:16 . The same commands, instructions, and encouragements are given to Timothy in the first epistle as in the second. Compare 1Tim 6:13 , 1Tim 6:14 , with 2Tim 4:1-5 . The same remedies for the corruptions which had taken place among the Ephesians are prescribed in the first epistle as in the second. Compare 1Tim 4:14 with 2Tim 1:6 , 2Tim 1:7 ; and as in the second epistle, so in the first, every thing is addressed to Timothy as superintendent both of the teachers and of the laity in the Church at Ephesus; all which, I think, imply that the state of things among the Ephesians was the same when the two epistles were written; consequently that the first epistle was written only a few months before the second, and not long before the apostle's death. These arguments appeared so convincing to Pearson, Le Clerc, L'Enfant, Cave, Fabricius, Mill, Whitby, and others, that they were unanimously of opinion Timothy was left by the apostle in Ephesus as he went into Macedonia, not after the riot of Demetrius, but after he was released from his first confinement at Rome. And from that circumstance they infer that he did not write his first epistle till some time in the end of the year 64, or in the beginning of 65. I think it was written from Nicopolis. To the late date of this first epistle, there are three plausible objections which must not be overlooked: - 1. It is thought that, if the First Epistle to Timothy was written after the apostle's release, he could not with any propriety have said to Timothy, 1Tim 4:12 : "Let no man despise thy youth;" but it is replied: That Servius Tullius, in classing the Roman people, as Aulus Gellius relates, lib. x. c. 28, divided their age into three periods: Childhood he limited to the age of seventeen; youth, from that to forty-six; and old age, from that to the end of life. Now, supposing Timothy to have been eighteen years old, a.d. 50, when he became Paul's assistant, he would be no more than 32, a.d. 64, two years after the apostle's release, when it is supposed this epistle was written. Wherefore, being then in the period of life which, by the Greeks as well as the Roman, was considered as youth, the apostle with propriety might say to him, Let no man despise thy youth. 2. When the apostle touched at Miletus, in his voyage to Jerusalem with the collections, the Church at Ephesus had a number of elders, that is, of bishops and deacons, who came to him at Miletus, Act 20:17 . It is therefore asked: What occasion was there in an epistle written after the apostle's release, to give Timothy directions concerning the ordination of bishops and deacons, in a Church where there were so many elders already? The answer is: The elders who came to the apostle at Miletus in the year 58 may have been too few for the Church at Ephesus, in her increased state, in the year 65. Besides, false teachers had then entered, to oppose whom more bishops and deacons might be needed than were necessary in the year 58; not to mention that some of the first elders having died, others were wanted to supply their places. 3. Because the apostle wrote to Timothy that "he hoped to come to him soon," 1Tim 3:14 , it is argued that the letter in which this is said must have been written before the apostle said to the Ephesian elders, Act 20:25 : "I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more." But if, by this, the First Epistle to Timothy is proved to have been written before the apostle's interview with the elders at Miletus, his Epistles to the Philippians, to the Hebrews, and to Philemon, in which he promised to visit them, must likewise have been written before the interview; in regard, his declaration respected the Philippians, the Hebrews, and Philemon, as well as the Ephesians; for they certainly were persons among whom the apostle had gone preaching the kingdom of God. Yet no commentator ever thought the epistles above mentioned were written to them before the apostle's interview with the Ephesian elders; on the contrary, it is universally acknowledged that these epistles were written four years after the interview; namely, during the apostle's first imprisonment at Rome. Wherefore, when he told the Ephesian elders that they, and his other converts, among whom he had gone preaching the kingdom of God, should see his face no more, as it was no point either of faith or practice which he spake, he may well be supposed to have declared nothing but his own opinion, resulting from his fears. He had lately escaped the rage of the Jews, who laid wait for him in Cenchrea to kill him, Act 20:3 . This, with their fury on former occasions, filled him with such anxiety that, in writing to the Romans from Corinth; he requested them "to strive together with him in their prayers that he might be delivered from the unbelieving in Judea;" Rom 15:30 , Rom 15:31 . Farther, that in his own speech to the Ephesian elders the apostle only declared his own persuasion, dictated by his fears, and not any suggestion of the Spirit, I think plain from what he had said immediately before, Act 20:22 , Act 20:23 : "Behold, I go bound in the spirit to Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me." Wherefore, although his fears were happily disappointed, and he actually visited the Ephesians after his release; his character as an inspired apostle is not hurt in the least, if, in saying he knew they should see his face no more, he declared, as I have said, his own persuasion only, and no dictate of the Holy Ghost. Dr. Paley's arguments are the same in substance; but he does not mention Dr. Macknight, who wrote before him, and whose work he must have seen. The principal difficulty in this opinion is, that it necessarily implies that St. Paul visited Ephesus after his liberation at Rome; which appears so contrary to what he said to the Ephesian Church, that they should see his face no more. Dr. Paley, however, finds some farther presumptive evidences that the apostle must have visited Ephesus. The Epistles to the Philippians and to Philemon were written while the apostle was a prisoner at Rome; to the former he says: "I trust in the Lord, that I also myself shall come shortly;" and to the latter, who was a Colossian, he gives this direction: "But withal, prepare me also a lodging, for I trust that through your prayers I shall be given unto you." An inspection of the map will show us that Colosse was a city of Asia Minor, lying eastward, and at no great distance from Ephesus; Philippi was on the other, i.e. the western, side of the Aegean Sea. Now if the apostle executed his purpose, and came to Philemon at Colosse soon after his liberation, it cannot be supposed that he would omit to visit Ephesus, which lay so near it, and where he had spent three years of his ministry. As he was also under a promise to visit the Church at Philippi shortly, if he passed from Colosse to Philippi he could hardly avoid taking Ephesus in his way. See Paley's Horae Paulinae, page 293. This, taken in connection with the preceding arguments, can leave little doubt that the date of this epistle must be referred to a time subsequent to St. Paul's liberation from Rome, and consequently to the end of the year 64, or the beginning of the year 65. Paul's salutation to Timothy, 1Tim 1:1 , 1Tim 1:2 . For what purpose he had left him at Ephesus, 1Tim 1:3 . What the false apostles taught in opposition to the truth, 1Tim 1:4-7 . The true use of the law, 1Tim 1:8-11 . He thanks God for his own conversion, and describes his former state, 1Tim 1:12-17 . Exhorts Timothy to hold fast faith and a good conscience, and speaks of Hymeneus and Alexander who had made shipwreck of their faith, 1Tim 1:18-20 . Verse 1 Paul an apostle - by the commandment of God - We have already seen that the term αποστολος, apostle, literally signifies a person sent from one to another, without implying any particular dignity in the person, or importance in the message. But it is differently used in the New Testament, being applied to those who were sent expressly from God Almighty, with the message of salvation to mankind. It is, therefore, the highest character any human being can have; and he message is the most important which even God himself can send to his intelligent creatures. It was by the express command of God that St. Paul went to the Gentiles preaching the doctrine of salvation by faith in Christ Jesus. Jesus Christ - our hope - Without Jesus, the world was hopeless; the expectation of being saved can only come to mankind by his Gospel. He is called our hope, as he is called our life, our peace, our righteousness, etc., because from him hope, life, peace, righteousness, and all other blessings proceed. Verse 2 My own son in the faith - Brought to salvation through Christ by my ministry alone. Probably the apostle speaks here according to this Jewish maxim: כל המלמר בן תכירו תורה מעלה עליו הכתוב כאלו ילרו He who teaches the law to his neighbour's son is considered by the Scripture as if he had begotten him; Sanhedrin, fol. xix. 2. And they quote Num 3:1 , as proving it: These are the generations of Aaron and Moses - and these are the names of the sons of Aaron. "Aaron," say they, "begot them, but Moses instructed them; therefore they are called by his name." See Schoettgen. But γνησιῳ τεκνῳ may mean my beloved son; for in this sense το γνησιον is not unfrequently used. In the faith - The word πιστις, faith, is taken here for the whole of the Christian religion, faith in Christ being its essential characteristic. Grace, mercy, and peace - Grace, the favor and approbation of God. Mercy, springing from that grace, pardoning, purifying, and supporting. Peace, the consequence of this manifested mercy, peace of conscience, and peace with God; producing internal happiness, quietness, and assurance. Verse 3 I besought thee - The apostle had seen that a bad seed had been sown in the Church; and, as he was obliged to go then into Macedonia, he wished Timothy, on whose prudence, piety, and soundness in the faith he could depend, to stay behind and prevent the spreading of a doctrine that would have been pernicious to the people's souls. I have already supposed that this epistle was written after Paul had been delivered from his first imprisonment at Rome, about the end of the year 64, or the beginning of 65. See the preface. When, therefore, the apostle came from Rome into Asia, he no doubt visited Ephesus, where, ten years before, he had planted a Christian Church, and, as he had not time to tarry then, he left Timothy to correct abuses. That thou mightest charge some - He does not name any persons; the Judaizing teachers are generally supposed to be those intended; and the term τισι, some, certain persons, which he uses, is expressive of high disapprobation, and at the same time of delicacy: they were not apostles, nor apostolic men; but they were undoubtedly members of the Church at Ephesus, and might yet be reclaimed. Verse 4 Neither give heed to fables - Idle fancies; things of no moment; doctrines and opinions unauthenticated; silly legends, of which no people ever possessed a greater stock than the Jews. Their Talmud abounds with them; and the English reader may find them in abundance in Stehlin's Jewish Traditions, 2 vols. 8vo. Endless genealogies - I suppose the apostle to mean those genealogies which were uncertain - that never could be made out, either in the ascending or descending line; and, principally, such as referred to the great promise of the Messiah, and to the priesthood. The Jews had scrupulously preserved their genealogical tables till the advent of Christ and the evangelists had recourse to them, and appealed to them in reference to our Lord's descent from the house of David; Matthew taking this genealogy in the descending, Luke in the ascending, line. And whatever difficulties we may now find in these genealogies, they were certainly clear to the Jews; nor did the most determined enemies of the Gospel attempt to raise one objection to it from the appeal which the evangelists had made to their own public and accredited tables. All was then certain; but we are told that Herod destroyed the public registers; he, being an Idumean, was jealous of the noble origin of the Jews; and, that none might be able to reproach him with his descent, be ordered the genealogical tables, which were kept among the archives in the temple, to be burnt. See Euseb. H. E., lib. i. cap. 8. From this time the Jews could refer to their genealogies only from memory, or from those imperfect tables which had been preserved in private hands; and to make out any regular line from these must have been endless and uncertain. It is probably to this that the apostle refers; I mean the endless and useless labor which the attempts to make out these genealogies must produce, the authentic tables being destroyed. This, were all other proofs wanting, would be an irresistible argument against the Jews that the Messiah is come; for their own prophets had distinctly marked out the line by which he was to come; the genealogies are now all lost; nor is there a Jew in the universe that can show from what tribe he is descended. There can, therefore, be no Messiah to come, as none could show, let him have what other pretensions he might, that he sprang from the house of David. The Jews do not, at present, pretend to have any such tables; and, far from being able to prove the Messiah from his descent, they are now obliged to say that, when, the Messiah comes, he will restore the genealogies by the Holy Spirit that shall rest upon him. "For," says Maimonides, "in the days of the Messiah, when his kingdom shall be established, all the Israelites shall be gathered together unto him; and all shall be classed in their genealogies by his mouth, through the Holy Spirit that shall rest upon him; as it is written, Mal 3:3 : He shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi. First he will purify the Levites, and shall say: 'This man is a descendant from the priests; and this, of the stock of the Levites;' and he shall cast out those who are not of the stock of Israel; for behold it is said, Ezr 2:63 : And the Tirshatha said-they should not eat of the most holy things, till there stood up a priest with Urim and Thummim. Thus, by the Holy Spirit, the genealogies are to be revised." See Schoettgen. Some learned men suppose that the apostle alludes here to the Aeons, among the Gnostics and Valentinians, of whom there were endless numbers to make up what was called their pleroma; or to the sephiroth, or splendours of the Cabalists. But it is certain that these heresies had not arrived to any formidable head in the apostle's time; and it has long been a doubt with me whether they even existed at that time: and I think it the most simple way, and most likely to be the intention of the apostle, to refer all to the Jewish genealogies, which he calls Jewish fables, Tit 1:14 , to which we know they were strongly and even conscientiously attached and which, at this time, it must have been extremely difficult to make out. Instead of γενεαλογιαις, genealogies, some learned men have conjectured that the original word was κενολογιαις, empty words, vain speeches; but this conjecture is not supported by any MS. or version. Which minister questions - They are the foundation of endless altercations and disputes; for, being uncertain and not consecutive, every person had a right to call them in question; as we may naturally suppose, from the state in which the genealogical tables of the Jews then were, that many chasms must be supplied in different lines, and consequently much must be done by conjecture. Rather than godly edifying - Such discussions as these had no tendency to promote piety. Many, no doubt, employed much of that time in inquiring who were their ancestors, which they should have spent in obtaining that grace by which, being born from above, they might have become the sons and daughters of God Almighty. Instead of οικοδομιαν Θεου, godly edifying, or the edification of God, οικονομιαν Θεου, the economy or dispensation of God, is the reading of almost every MS. in which this part of the epistle is extant, (for some MSS. are here mutilated), and of almost all the versions, and the chief of the Greek fathers. Of the genuineness of this reading scarcely a doubt can be formed; and though the old reading, which is supported by the Latin fathers and the Vulgate, gives a good sense, yet the connection and spirit of the place show that the latter must be the true reading. Griesbach has received this reading into the text. What had Jewish genealogies to do with the Gospel? Men were not to be saved by virtue of the privileges or piety of their ancestors. The Jews depended much on this. We have Abraham to our father imposed silence on every check of conscience, and every godly reproof which they received for their profligacy and unbelief. In the dispensation of God, Faith in Christ Jesus was the only means and way of salvation. These endless and uncertain genealogies produced no faith; indeed they were intended as a substitute for it; for those who were intent on making out their genealogical descent paid little attention to faith in Christ. They ministered questions rather than that economy of God which is by faith. This dispensation, says the apostle, is by faith, οικονομιαν Θεου την εν πιστει· It was not by natural descent, nor by works, but by faith in Christ; therefore it was necessary that the people who were seeking salvation in any other way should be strictly informed that all their toil and labor would be vain. Verse 5 Now the end of the commandment is charity - These genealogical questions lead to strife and debate; and the dispensation of God leads to love both to God and man, through faith in Christ. These genealogical questions leave the heart under the influence of all its vile tempers and evil propensities; Faith in Jesus purifies the heart. No inquiry of this kind can add to any thing by which the guilt of sin can be taken away; but the Gospel proclaims pardon, through the blood of the Lamb, to every believing penitent. The end, aim, and design of God in giving this dispensation to the world is, that men may have an unfeigned faith, such as lays hold on Christ crucified, and produces a good conscience from a sense of the pardon received, and leads on to purity of heart; Love to God and man being the grand issue of the grace of Christ here below, and this fully preparing the soul for eternal glory. He whose soul is filled with love to God and man has a pure heart, a good conscience, and unfeigned faith. But these blessings no soul can ever acquire, but according to God's dispensation of faith. The paraphrase and note of Dr. Macknight on this verse are very proper: "Now the scope of the charge to be given by thee to these teachers is, that, instead of inculcating fables and genealogies, they inculcate love to God and man, proceeding from a pure heart, and directed by a good conscience, and nourished by unfeigned faith in the Gospel doctrine. The word παραγγελια denotes a message or order, brought to one from another, and delivered by word of mouth. The charge here meant is that which the apostle ordered Timothy to deliver to the teachers in Ephesus; for he had said, 1Tim 1:3 : I had besought thee to abide still at Ephesus, ἱνα παραγγειλῃς, that thou mightest charge some: here he tells him what the scope of this charge was to be." Of faith unfeigned - Πιστεως ανυποκριτου· A faith not hypocritical. The apostle appears to allude to the Judaizing teachers, who pretended faith in the Gospel, merely that they might have the greater opportunity to bring back to the Mosaic system those who had embraced the doctrine of Christ crucified. This Is evident from the following verse. Verse 6 From which some having swerved - From which some, though they have pretended to aim at the τελος, scope, or mark, have missed that mark. This is the import of the original word αστοχησαντες. Turned aside unto vain jangling - The original term, ματαιολογιαν, signifies empty or vain talking; discourses that turn to no profit; a great many words and little sense; and that sense not worth the pains of hearing. Such, indeed, is all preaching where Jesus Christ is not held forth. Verse 7 Teachers of the law - To be esteemed or celebrated as rabbins; to be reputed cunning in solving knotty questions and enigmas, which answered no end to true religion. Of such the rabbinical teaching was full. Understanding neither what they say - This is evident from almost all the Jewish comments which yet remain. Things are asserted which are either false or dubious; words, the import of which they did not understand, were brought to illustrate them: so that it may be said, They understand not what they say, nor whereof they affirm. I will give one instance from the Jerusalem Targum, on Gen 1:15 : And God made two great lights, and they were equal in splendor twenty-one years, the six hundred and seventy-second part of an hour excepted: and afterwards the moon brought a false accusation against the sun, and therefore she was lessened; and God made the sun the greater light to superintend the day, etc. I could produce a thousand of a similar complexion. Verse 8 But we know that the law is good - The law as given by God, is both good in itself and has a good tendency. This is similar to what the apostle had asserted, Rom 7:12-16 : The law is holy; and the commandment is holy, just, and good; see the note on Rom 7:12 , etc. If a man use it lawfully - That is, interpret it according to its own spirit and design, and use it for the purpose for which God has given it; for the ceremonial law was a schoolmaster to lead us unto Christ, and Christ is the end of that law for justification to every one that believes. Now those who did not use the law in reference to these ends, did not use it lawfully - they did not construe it according to its original design and meaning. Verse 9 The law is not made for a righteous man - There is a moral law as well as a ceremonial law: as the object of the latter is to lead us to Christ; the object of the former is to restrain crimes, and inflict punishment on those that commit them. It was, therefore, not made for the righteous as a restrainer of crimes, and an inflicter of punishments; for the righteous avoid sin, and by living to the glory of God expose not themselves to its censures. This seems to be the mind of the apostle; he does not say that the law was not Made for a righteous man, but ου κειται, it does not Lie against a righteous man; because he does not transgress it: but it lies against the wicked; for such as the apostle mentions have broken it, and grievously too, and are condemned by it. The word κειται, lies, refers to the custom of writing laws on boards, and hanging them up in public places within reach of every man, that they might be read by all; thus all would see against whom the law lay. The lawless - Ανομοις· Those who will not be bound by a law, and acknowledge none, therefore have no rule of moral conduct. Disobedient - Ανυποτακτοις· Those who acknowledge no authority; from α, negative, and ὑποτασσω, to subject; they neither acknowledge law, nor executive authority, and consequently endeavor to live as they list; and from such dispositions all the crimes in the following catalogue may naturally spring. For the ungodly - Ασεβεσι· The irreligious - those who do not worship God, or have no true worship; from α, negative, and σεβω, to worship. For sinners, ἁμαρτωλοις those who transgress the laws; from α, negative, and μαρπτω, to hit the mark. This has been elsewhere explained. For unholy - Ανοσιοις· Persons totally polluted - unclean within, and unclean without; from α, negative, and ὁσιος, holy. And profane - Βεβηλοις· Such who are so unholy and abominable as not to be fit to attend any public worship; from βε, denoting privation or separation, and βηλος, a threshold or pavement, particularly of a temple. Our word profane comes from procul a fano, "far from the temple." When the ancients, even heathens, were about to perform some very sacred rites, they were accustomed to command the irreligious to keep at a distance; hence that saying in a fragment of Orpheus: - Φθεγξομαι οἱς θεμις εστι· θυρας δ' επιθεσθε βεβηλοις Πασιν ὁμως. "I will speak to whom it is lawful; but these doors, O, shut against the profane." And that of Virgil, Aen. vi. ver. 258. Procul! O procul! este profani. Far! ye profane! get hence. Murderers of fathers - Πατραλῳαις. The murderer of a father or a mother, notwithstanding the deep fall of man, and the general profligacy of the world, has been so rare, and is a crime so totally opposite to nature, that few civilized nations have found it necessary to make laws against it. Yet, such monsters, like the most awful and infrequent portents, have sometimes terrified the world with their appearance. But I think the original does not necessarily imply the murder of a father or of a mother; πατραλῳας comes from πατερα, a father, and αλοιαω, to strike, and may mean simply beating or striking a father or mother: this is horrible enough; but to murder a parent out-herods Herod. Manslayers - Ανδροφονοις· Murderers simply; all who take away the life of a human being contrary to law. For no crime, unless it be murder, should any man lose his life. If the law did not speak differently, I should not scruple to say that he whose life is taken away, except for murder, is murdered. Verse 10 For whoremongers - Πορνοις· Adulterers, fornicators, and prostitutes of all sorts. Them that defile themselves with mankind - Αρσενοκοιταις· From αρσην, a male, and κοιτη, a bed; a word too bad to be explained. A sodomite. Men-stealers - Ανδραποδισταις· Slave-dealers; whether those who carry on the traffic in human flesh and blood; or those who steal a person in order to sell him into bondage; or those who buy such stolen men or women, no matter of what color or what country; or those who sow dissensions among barbarous tribes in order that they who are taken in war may be sold into slavery; or the nations who legalize or connive at such traffic: all these are men-stealers, and God classes them with the most flagitious of mortals. For liars - Ψευσταις· They who speak for truth what they know to be false; and even they who tell the truth in such a way as to lead others to draw a contrary meaning from it. For perjured persons - Επιορκοις· From επι, against, and ὁρκος, an oath; such as do or leave undone any thing contrary to an oath or moral engagement, whether that engagement be made by what is called swearing, or by an affirmation or promise of any kind. And if there be any other thing - Every species of vice and immorality, all must be necessarily included, that is contrary to sound doctrine - to the immutable moral law of God, as well as to the pure precepts of Christianity where that law is incorporated, explained, and rendered, if possible, more and more binding. Verse 11 According to the glorious Gospel - The sound doctrine mentioned above, which is here called ευαγγελιον της δοξης του μακαριου Θεου, the Gospel of the glory of the blessed or happy God - a dispensation which exhibits the glory of all his attributes; and, by saving man in such a way as is consistent with the glory of all the Divine perfections, while it brings peace and good will among men, brings glory to God in the highest. Sin has dishonored God, and robbed him of his glory; the Gospel provides for the total destruction of sin, even in this world, and thus brings back to God his glory. Verse 12 I thank Christ - I feel myself under infinite obligation to Christ who hath strengthened me, ενδυναμωσαντι, who hath endued me with various miraculous gifts of his Holy Spirit, and put me into the ministry, διακονιαν, the deaconship, the service of mankind, by preaching the Gospel, for that he counted me - he knew that I would be, faithful to the charge that was delivered to me. Verse 13 A blasphemer - Speaking impiously and unjustly of Jesus, his doctrine, his ways, and his followers. And - persecutor - Endeavouring, to the uttermost of his power, to exterminate all who called on the name of the Lord Jesus. And injurious - Και ὑβριστην· As full of insolence as I was of malevolence; and yet, all the while, thinking I did God service, while sacrificing men and women to my own prejudices and intolerance. I did it ignorantly in unbelief - Not having considered the nature and evidences of Christianity, and not having believed that Jesus was the promised Messiah, I acted wholly under the prejudices that influenced my countrymen in general. God therefore showed me mercy, because I acted under this influence, not knowing better. This extension of mercy, does not, however, excuse the infuriated conduct of Saul of Tarsus, for he says himself that he was exceedingly mad against them. Let us beware, lest we lose the man's former crimes in his after character. Verse 14 The grace of our Lord was exceeding abundant - The original is very emphatic, that grace of our Lord, ὑπερεπλεονασε, hath superabounded - it manifested itself in a way of extraordinary mercy. With faith and love - Not only pardoning such offenses, but leading me to the full experimental knowledge of Christianity; of that faith and love which are essential to it; and giving me authority to proclaim it to mankind. Verse 15 Christ Jesus came into the world to save sinners - This is one of the most glorious truths in the book of God; the most important that ever reached the human ear, or can be entertained by the heart of man. All men are sinners; and as such condemned, justly condemned, to eternal death. Christ Jesus became incarnate, suffered, and died to redeem them; and, by his grace and Spirit, saves them from their sins. This saying or doctrine he calls, first, a faithful or true saying; πιστος ὁ λογος, it is a doctrine that may be credited, without the slightest doubt or hesitation; God himself has spoken it; and the death of Christ and the mission of the Holy Ghost, sealing pardon on the souls of all who believe, have confirmed and established the truth. Secondly, it is worthy of all acceptation; as all need it, it is worthy of being received by all. It is designed for the whole human race, for all that are sinners is applicable to all, because all are sinners; and may be received by all, being put within every man's reach, and brought to every man's ear and bosom, either by the letter of the word, or, where that revelation is not yet come, by the power of the Divine Spirit, the true light from Christ that lightens every man that cometh into the world. From this also it is evident that the death of Christ, and all its eternally saving effects, were designed for every man. Of whom I am chief - Ὡν πρωτος ειμι εγω. Confounding Paul the apostle, in the fullness of his faith and love, with Saul of Tarsus, in his ignorance, unbelief, and persecuting rage, we are in the habit of saying: "This is a hyperbolical expression, arguing the height of the apostle's modesty and humility and must not be taken according to the letter." I see it not in this light; I take it not with abatement; it is strictly and literally true: take the whole of the apostle's conduct, previously to his conversion, into consideration, and was there a greater sinner converted to God from the incarnation to his own time? Not one; he was the chief; and, keeping his blasphemy, persecution, and contumely in view, he asserts: Of all that the Lord Jesus came into the world to save, and of all that he had saved to that time, I am chief. And who, however humble now, and however flagitious before, could have contested the points with him? He was what he has said, and as he has said it. And it is very probable that the apostle refers to those in whom the grace and mercy of God were, at the first promulgation of the Gospel, manifested: and comparing himself with all these he could with propriety say, ὡν πρωτος ειμι, of whom I am the first; the first who, from a blasphemer, persecutor (and might we not add murderer? see the part he took in the martyrdom of Stephen), became a preacher of that Gospel which I had persecuted. And hence, keeping this idea strictly in view, he immediately adds: Howbeit, for this cause I obtained mercy; that in me First, πρωτῳ, Jesus Christ might show forth all longsuffering, for a pattern To Them which should Hereafter, των μελλοντων believe on him to life everlasting. And this great display of the pardoning mercy of God, granted in so singular a manner, at the very first promulgation of the Gospel, was most proper to be produced as a pattern for the encouragement of all penitent sinners to the end of time. If Jesus Christ, with whom there can be no respect of persons, saved Saul of Tarsus, no sinner need despair. Verse 17 Now unto the King eternal - This burst of thanksgiving and gratitude to God, naturally arose from the subject then under his pen and eye. God has most wondrously manifested his mercy, in this beginning of the Gospel, by saving me, and making me a pattern to all them that shall hereafter believe on Christ. He is βασιλευς των αιωνων, the king of eternities; the eternity a parte ante, and the eternity a parte post; the eternity that was before time was, and the eternity that shall be when time is no more. Therefore, ever living to justify and save sinners, to the end of the world. Immortal - Αφθαρτῳ· Incorruptible - not liable to decay or corruption; a simple uncompounded essence, incapable, therefore, of decomposition, and consequently permanent and eternal. One MS., the later Syriac in the margin, the Vulgate, one copy of the Itala, and some of the Latin fathers, read αθανατῳ, immortal, which our translation follows; but it is not the original reading. Invisible - Αορατῳ· One who fills all things, works everywhere, and yet is invisible to angels and men; the perfect reverse of false gods and idols, who are confined to one spot, work nowhere, and, being stocks and stones, are seen by every body. The only wise God - The word σοφῳ wise, is omitted by AD*FG, Syriac, Erpen's Arabic, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala. Some of the Greek fathers quote it sometimes, and omit it at others; which shows that it was an unsettled reading, probably borrowed from Rom 16:27 (note). Griesbach leaves it out of the text. Without it the reading is very strong and appropriate: To the only God; nothing visible or invisible being worthy of adoration but himself. Be honor - All the respect and reverence that can be paid by intelligent beings, ascribing to him at the same time all the glory - excellences, and perfections, which can be possessed by an intelligent, unoriginated, independent, and eternal Being; and this for ever and ever-through eternity. Verse 18 This charge - See the note on 1Tim 1:5 . It was a charge that the Judaizing teachers should not teach differently from that doctrine which the apostle had delivered to him. See 1Tim 1:3 . According to the prophecies - This may refer to some predictions by inspired men, relative to what Timothy should be: and he wishes him to act in all things conformably to those predictions. It was predicted that he should have this high and noble calling; but his behavior in that calling was a matter of contingency, as it respected the use he might make of the grace of his calling. The apostle therefore exhorts him to war a good warfare, etc. He was now called to that estate to which the prophecies referred; and now he is to act worthily or unworthily of that calling, according as he fought or did not fight the good warfare, and according as he held or did not hold faith and a good conscience. Some think that the προαγουσας προφητειας, the foregoing prophecies, refer to revelations which the apostle himself had received concerning Timothy; while others think that the word is to be understood of advices, directions, and exhortations, which the apostle had previously delivered to him; we know that προφητευω signifies to speak to men to edification, to exhortation, and to comfort. See 1Cor 14:3 . This is a very sober and good sense of the passage. War a good warfare - The trials and afflictions of the followers of God are often represented as a warfare or campaign. See Isa 40:2 ; 1Cor 9:7 ; 2Cor 10:4 ; and see the reasons of this metaphorical form of speech, in the notes on Eph 6:13 . Verse 19 Holding faith - All the truths of the Christian religion, firmly believing them, and fervently proclaiming them to others. And a good conscience - So holding the truth as to live according to its dictates, that a good conscience may be ever preserved. As the apostle had just spoken of the Christian's warfare, so he here refers to the Christian armor, especially to the shield and breastplate; the shield of faith, and the breastplate of righteousness. See on Eph 6:13 , etc., (note), and 1Thes 5:8 (note). Which some having put away - Απωσαμενοι· Having thrust away; as a fool-hardy soldier might his shield and his breastplate, or a mad sailor his pilot, helm, and compass. Concerning faith - The great truths of the Christian religion. Have made shipwreck - Being without the faith, that only infallible system of truth; and a good conscience, that skillful pilot, that steady and commanding helm, that faithful and invariable loadstone; have been driven to and fro by every wind of doctrine, and, getting among shoals, quicksands, and rocks, have been shipwrecked and ingulfed. Verse 20 Of whom is Hymeneus and Alexander - Who had the faith but thrust it away; who had a good conscience through believing, but made shipwreck of it. Hence we find that all this was not only possible, but did actually take place, though some have endeavored to maintain the contrary; who, confounding eternity with a state of probation, have supposed that if a man once enter into the grace of God in this life, he must necessarily continue in it to all eternity. Thousands of texts and thousands of facts refute this doctrine. Delivered unto Satan - For the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. See what is noted on 1Cor 5:5 ; what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God. Hymeneus, it appears, denied the resurrection, see 2Tim 2:17 , 2Tim 2:18 ; but whether this Alexander be the same with Alexander the coppersmith, 2Tim 4:14 , or the Alexander, Act 19:33 , cannot be determined. Probably, he was the same with the coppersmith. Whether they were brought back to the acknowledgment of the truth does not appear. From what is said in the second epistle the case seems extremely doubtful. Let him who most assuredly standeth, take heed lest he fall. He that is self-confident is already half fallen. He who professes to believe that God will absolutely keep him from falling finally, and neglects watching unto prayer, is not in a safer state. He who lives by the moment, walks in the light, and maintains his communion with God, is in no danger of apostasy. Introduction Prayer, supplication, and thanksgiving, must be made for all men; because God will that all should be saved, 1Tim 2:1-4 . There is but one God and one Mediator, 1Tim 2:5-7 . How men should pray, 1Tim 2:8 . How women should adorn themselves, 1Tim 2:9

1 Timothy Preface To The First Epistle Of Saint Paul To Timothy (15) This Epistle Paul writes to give a model to all bishops of what they are to teach and how they are to rule the Church in every station, so that it may not be necessary for them to rule Christians according to their own human opinions. In chapter 1, he commands that a bishop keep true faith and love and resist the false preachers of the law who, beside Christ and the Gospel, would also insist on the works of the law; and he includes, in a brief summary, the whole Christian doctrine concerning the purpose of the law and the nature of the Gospel; and he sets himself up as an example to all sinners and troubled consciences. In chapter 2, he commands to pray for men of all stations, and orders that women are not to preach or wear costly adornment, but be obedient to their husbands. In chapter 3, he describes the kind of persons that bishops, or priests, and their wives ought to be, also the deacons and their wives, and praises those who desire to be bishops of this kind. In chapter 4, he prophesies of the class of false bishops and clergy, opposed to those spoken of above, who will not be persons of that kind, but will forbid marriage and foods and, with their doctrines of men, will aim at the very opposite of the things he has described. In chapter 5, he gives commands concerning the conduct of widows and young women, and tells what widows are to be supported from the common funds; also how godly and blameworthy bishops, or priests, are to be held in honor or punished. In chapter 6, he exhorts the bishops to cleave to the pure Gospel, to concern themselves with it in their preaching and their living, and to avoid unprofitable and curious questions, which are put forward only in search for worldly reputation and riches.

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

First Timothy Hitherto Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon—all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph. iv. 11 , Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Acts xvi. 3 . The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Acts xx. 28 , where he charges the presbyters to feed the flock of God, which he had purchased with his own blood. After the inscription ( ver. 1, 2 ) we have, I. The charge given to Timothy, ver. 3, 4 . II. The true end of the law ( ver. 5-11 ), where he shows that it is entirely agreeable to the gospel. III. He mentions his own call to be an apostle, for which he expresses his thankfulness, ver. 12-16 . IV. His doxology, ver. 17 . V. A renewal of the charge to Timothy, ver. 18 . And of Hymenæus and Alexander, ver. 19, 20 . The Inscription and Apostolic Benediction. ( a. d. 64.) 1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; 2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. 3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, 4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. Here is, I. The inscription of the epistle, from whom it is sent: Paul an apostle of Jesus Christ, constituted an apostle by the commandment of God our Saviour, and Lord Jesus Christ. His credentials were unquestionable. He had not only a commission, but a commandment, not only from God our Saviour, but from Jesus Christ: he was a preacher of the gospel of Christ, and a minister of the kingdom of Christ. Observe, God is our Saviour.— Jesus Christ, who is our hope. Observe, Jesus Christ is a Christian's hope; our hope is in him, all our hope of eternal life is built upon him; Christ is in us the hope of glory, Col. i. 27 . He calls Timothy his own son, because he had been an instrument of his conversion, and because he had been a son that served him, served with him in the gospel, Phil. ii. 22 . Timothy had not been wanting in the duty of a son to Paul, and Paul was not wanting in the care and tenderness of a father to him. II. The benediction is, grace, mercy, and peace, from God our Father. Some have observed that whereas in all the epistles to the churches the apostolical benediction is grace and peace, in these two epistles to Timothy and that to Titus it is grace, mercy, and peace: as if ministers had more need of God's mercy than other men. Ministers need more grace than others, to discharge their duty faithfully; and they need more mercy than others, to pardon what is amiss in them: and if Timothy, so eminent a minister, must be indebted to the mercy of God, and needed the increase and continuance of it, how much more do we ministers, in these times, who have so little of his excellent spirit! III. Paul tells Timothy what was the end of his appointing him to this office: I besought thee to abide at Ephesus. Timothy had a mind to go with Paul, was loth to go from under his wing, but Paul would have it so; it was necessary for the public service: I besought thee, says he. Though he might assume an authority to command him, yet for love's sake he chose rather to beseech him. Now his business was to take care to fix both the ministers and the people of that church: Charge them that they teach no other doctrine than what they have received, that they do not add to the Christian doctrine, under pretence of improving it or making up the defects of it, that they do no alter it, but cleave to it as it was delivered to them. Observe, 1. Ministers must not only be charged to preach the true doctrine of the gospel, but charged to preach no other doctrine. If an angel from heaven preach any other doctrine, let him be anathema, Gal. i. 8 . 2. In the times of the apostles there were attempts made to corrupt Christianity ( we are not as many, who corrupt the word, 2 Cor. ii. 17 ), otherwise this charge to Timothy might have been spared. 3. He must not only see to it that he did not preach any other doctrine, but he must charge others that they might not add any thing of their own to the gospel, or take any thing from it, but that they preach it pure and uncorrupt. He must also take care to prevent their regarding fables, and endless genealogies, and strifes of words. This is often repeated in these two epistles (as ch. iv. 7 ; vi. 4 ; 2 Tim. ii. 23 ), as well as in the epistle to Titus. As among the Jews there were some who brought Judaism into Christianity; so among the Gentiles there were some who brought paganism into Christianity. "Take heed of these," says he, "watch against them, or they will be the corrupting and ruining of religion among you, for they minister questions rather than edifying. " That which ministers questions is not for edifying; that which gives occasion for doubtful disputes pulls down the church rather than builds it up. And I think, by a parity of reason, every thing else that ministers questions rather than godly edifying should be disclaimed and disregarded by us, such as an uninterrupted succession in the ministry from the apostles down to these times, the absolute necessity of episcopal ordination, and of the intention of the minister to the efficacy and validity of the sacraments he ministers. These are as bad as Jewish fables and endless genealogies, for they involve us in inextricable difficulties, and tend only to shake the foundations of a Christian's hope and to fill his mind with perplexing doubts and fears. Godly edifying is the end ministers should aim at in all their discourses, that Christians may be improving in godliness and growing up to a greater likeness to the blessed God. Observe, further, Godly edifying must be in faith: the gospel is the foundation on which we build; it is by faith that we come to God at first ( Heb. xi. 6 ), and it must be in the same way, and by the same principle of faith, that we must be edified. Again, Ministers should avoid, as much as may be, what will occasion disputes; and would do well to insist on the great and practical points of religion, about which there can be no disputes; for even disputes about great and necessary truths draw off the mind from the main design of Christianity, and eat out the vitals of religion, which consist in practice and obedience as well as in faith, that we may not hold the truth in unrighteousness, but may keep the mystery of the faith in a pure conscience.

THE FIRST EPISTLE OF PAUL TO TIMOTHY. INTRODUCTION. I. NOTICES OF THE LIFE OF TIMOTHY. NEARLY all that can now be known of Timothy is to be learned from the New Testament. He was a native of either Derbe or Lystra, but it is not certainly known which, Acts 16:1. Paul found him there on his visit to those places, and does not appear to have been acquainted with him before. His mother, whose name was Eunice, was a Jewess, and was pious, as was also his grandmother, Lois, 2Ti 1:5. His father was a Greek, but was evidently not unfriendly to the Jewish religion, for Timothy had been carefully trained in the Scriptures, 2Ti 3:15. Paul came to Derbe and Lystra, and became acquainted with him about A.D. 51 or 52; but there is no method now of ascertaining the exact age of Timothy at that time, though there is reason to think that he was then a youth, 1Timm 4:12. It would seem, also, that he was a youth of uncommon hope and promise, and that there had been some special indications that he would rise to distinction as a religious man, and would exert an extended influence in favour of religion, 1Timm 1:18. At the time when Paul first met with him, he was a "disciple," or a Christian convert; but the means which had been used for his conversion are unknown. His mother had been before converted to the Christian faith, ( Acts 16:1 ) and Timothy was well known to the Christians in the neighbouring towns of Lystra and Iconium. The gospel had been preached by Paul and Barnabas, in Iconium, Derbe, and Lystra, some six or seven years before it is said that Paul met with Timothy, ( Acts 16:1,) and it is not improbable that this youth had been converted in the interval. Several things appear to have combined to induce the apostle to introduce him into the ministry, and to make him a travelling companion. His youth; his acquaintance with the Holy Scriptures; the "prophecies which went before on him;" his talents; his general reputation in the church; and, it would seem also, his amiableness of manners, fitting him to be an agreeable companion, attracted the attention of the apostle, and led him to desire that he might be a fellow-labourer with him. To satisfy the prejudices of the Jews, and to prevent any possible objection which might be made against his qualifications for the ministerial office, Paul circumcised him, ( Acts 16:3 ) and he was ordained to the office of the ministry by "the laying on of the hands of the Presbytery," 1Timm 4:14. When this ordination occurred is not known; but it is most probable that it was before he went on his travels with Paul, as it is known that Paul was present on the occasion, and took a leading part in the transaction, 2Ti 1:6. Timothy having joined Paul and Silas, accompanied them on a visit to the churches of Phrygia and Galatia, in which they delivered them the decrees to keep which had been ordained at Jerusalem, Acts 16:4, seq. Having done this, they endeavoured to go together into Bithynia, a province of Asia Minor, on the north-west, but were prevented; and they then went into Mysia, and to the town of Troas, Acts 16:8. Here Luke appears to have joined them; and from this place, in obedience to a vision which appeared to Paul, they went into Macedonia, and preached the gospel first at Philippi, where they established a church. In this city Paul and Silas were imprisoned; but it is remarkable that nothing is said of Timothy and Luke, and it is not known whether they shared in the sufferings of the persecution there or not. Everything, however, renders it probable that Timothy was with them at Philippi; as he is mentioned as having started with them to go on the journey, ( Acts 16:3, seq.;) and as we find him at Berea, after the apostle had been released from prison, and had preached at Thessalonica and Berea, Acts 17:14. From this place Paul was conducted to Athens, but left an injunction for Silas and Timothy to join him there as soon as possible. This was done; but when Timothy had come to Athens, Paul felt it to be important that the church at Thessalonica should be visited and comforted in its afflictions, and being prevented from doing it himself, he sent Timothy, at great personal inconvenience, back to that church. Having discharged the duty there, he rejoined the apostle at Corinth, ( Acts 18:5,) from which place the First Epistle to the Thessalonians was written. See Intro. to 1 Thess., and 1Thes 1:1; 1Thes 3:2. These transactions occurred about A.D. 52. Paul remained at Corinth a year and a half, ( Acts 18:11,) and it is probable that Timothy and Silas continued with him. See 2Thes 1:1. From Corinth he sailed for Syria, accompanied by Priscilla and Aquila, whom he appears to have left on his way at Ephesus, Acts 18:18,19,26. Whether Timothy and Silas accompanied him is not mentioned, but we find Timothy again with him at Ephesus, after he had been to Caesarea and Antioch, and had returned to Ephesus, Acts 18:22, 19:1,22. From Ephesus, he sent Timothy and Erastus to Macedonia, Acts 19:22; but for what purpose, or how long they remained, is unknown. From 1Cor 4:17, it appears that Paul expected that on this journey Timothy would stop at Corinth, and would give the church there instructions adapted to its situation. Paul continued in Ephesus until he was compelled to depart by the tumult caused by Demetrius, when he left and went to Macedonia, Acts 20. Whether Timothy, during the interval, had returned to Ephesus from Macedonia, is not expressly mentioned in the history; but such a supposition is not improbable. Paul, during the early part of his residence in Ephesus, appears to have laboured quietly, ( Acts 19:9,10;) and Timothy was sent away before the disturbances caused by Demetrius, Acts 19:22. Paul designed to follow him soon, and then to go to Jerusalem, and then to Rome, Acts 19:21. Paul ( Acts 20:31 ) was in Ephesus in all about three years; and it is not unreasonable to suppose that he remained there after Timothy was sent to Macedonia long enough for him to go and to return to him again. If so, it is possible that when he himself went away, he left Timothy there in his place. Comp. 1Timm 1:3. It has been the general opinion that the First Epistle to Timothy was written at this time: either when the apostle was on his way to Macedonia, or while in Macedonia. But this opinion has not been unquestioned. The departure of Paul for Macedonia occurred about A.D. 58, or 59. In Acts 20:4, Timothy is again mentioned as accompanying Paul after he had remained in Greece three months, on the route to Syria through Macedonia. He went with him, in company with many others, into "Asia." Going before Paul, they waited for him at Troas, Acts 20:5, and thence doubtless accompanied him on his way to Jerusalem. It was on this occasion that Paul delivered his farewell charge to the elders of the church of Ephesus, at Miletus, Acts 20:17, seq. When in Macedonia, Paul wrote the Second Epistle to the Corinthians, and Timothy was then with him, for he unites in the salutations, 2Cor 1:1. Timothy was also with the apostle on this journey at Corinth, when from that city he wrote his epistle to the Romans, Rom 16:21. The subsequent events of the life of Timothy are less known. It does not appear from the Acts of the Apostles, that he was with Paul during his two years' imprisonment at Caesarea, nor during his voyage to Rome. It is certain, however, that he was at Rome with the apostle when he wrote the epistles to the Philippians, to the Colossians, and to Philemon, Php 1:1, Col 1:1, Phm 1:1. From Heb 13:23, it appears, also, that Timothy had been with the apostle there, but that when the epistle was written, he was absent on some important embassy, and that Paul was expecting his speedy return. Heb 13:23. Between the first and second imprisonment of Paul at Rome, no mention is made of Timothy, nor is it known where he was, or whether he accompanied him in his travels or not. When he was imprisoned there the second time, he wrote the Second Epistle to Timothy, in which he desires him to come to Rome, and bring with him several things which he had left at Troas, 2Ti 4:9-13,21. If Timothy went to Rome, agreeably to the request of the apostle, it is probable that he was a witness there of his martyrdom. In regard to the latter part of the life of Timothy, there is nothing which can be depended on. It has been the current opinion, derived from tradition, that he was "bishop" of Ephesus; that he died and was buried there; and that his bones were subsequently removed to Constantinople. The belief that he was "bishop" of Ephesus rests mainly on the "subscription" to the Second Epistle to Timothy, which is no authority whatever. See Notes on that subscription. On the question whether he was an episcopal prelate at Ephesus, the reader may consult my "Inquiry into the Organization and Government of the Apostolic Church," [pp. 91--114, London edition.] The supposition that he died at Ephesus, and was subsequently removed to Constantinople, rests on no certain historical basis. Timothy was long the companion and the friend of the apostle Paul, and is often mentioned by him with affectionate interest. Indeed, there seems to have been no one of his fellow-labourers, to whom he was so warmly attached. See 1Timm 1:2,18, 2Ti 1:2, 2:1, 1Cor 4:17, where he calls him "his own son," and "his beloved son;" 2Ti 1:4, where he expresses his earnest desire to see him, and makes a reference to the tears which Timothy shed at parting from him; 1Cor 16:10,11, where he bespeaks for him a kind reception among the Corinthians; Rom 16:21, 1Thes 3:2; and especially Php 2:19,20, where he speaks of his fidelity, of his usefulness to him in his labours, and of the interest which he took in the churches which the apostle had established. II. WHEN AND WHERE THE EPISTLE WAS WRITTEN. THE subscription at the close of the epistle states that it was written from Laodicea. But these subscriptions are of no authority, and many of them are false. See Notes at the end of 1 Corinthians. There has been much diversity of opinion in regard to the time when this epistle was written, and of course in regard to the place where it was composed. All that is certain from the epistle itself is, that it was addressed to Timothy at Ephesus, and that it was soon after Paul had left that city to go into Macedonia, 1Timm 1:3. Paul is mentioned in the Acts as having been at Ephesus twice, Acts 18:19-23, 19:1-41. After his first visit there, he went directly to Jerusalem, and of course it could not have been written at that time. The only question then is, whether it was written when Paul left the city, having been driven away by the excitement caused by Demetrius, ( Acts 20:1;) or whether he visited Ephesus again on some occasion after his first imprisonment at Rome, and of course after the narrative of Luke in the Acts of the Apostles closes. If on the former occasion, it was written about the year 58 or 59; if the latter, about the year 64 or 65. Critics have been divided in reference to this point, and the question is still unsettled, and it may be impossible to determine it with entire certainty. Those who have maintained the former opinion, among others, are Theodoret, Benson, Zaehariae, Michaelis, Schmidt, Koppe, Planck, Grotius, Lightfoot, Witsius, Lardner, Hug, and Prof. Stuart. The latter opinion, that it was written subsequently to the period of Paul's first imprisonment at Rome, is maintained by Paley, Pearson, L'Enfant, Le Clere, Cave, Mill, Whitby, Macknight, and others. An examination of the reasons in favour of each of these opinions as to the date of the epistle, may be found in Paley's Hor. Paul.; Macknight; Hug's Intro., and Koppe, Proleg. The theory of Eienhorn, which is peculiar, and which is supported by some ingenious and plausible, but not conclusive reasoning, may be seen in his Einleitung in das neue Test. 3 B. 314--352. In the diversity of opinion which prevails about the time when the epistle was written, it is impossible to determine the question in such a manner as to leave no room for doubt. After the most careful examination which I have been able to give to the subject, however, it seems to me that the former opinion is correct, that it was written soon after Paul was driven from Ephesus by the tumult caused by Demetrius, as recorded in Acts 19:1-20:1. The reasons for this opinion are briefly these:-- 1. This is the only record that occurs in the New Testament of the apostle's having gone from Ephesus to Macedonia. See above. It is natural, therefore, to suppose that this is referred to in 1Timm 1:3, unless there is some insuperable difficulty in the way. 2. There is no certain evidence that Paul visited the church at Ephesus after his first imprisonment at Rome. It is certainly possible that he did, but there is no record of any such visit in the New Testament, nor any historical record of it elsewhere. If there had been such a visit after his release, and if this epistle were written then, it is remarkable that the apostle does not make any allusion to his imprisonment in this epistle, and that he does not refer at all to his own escape from this danger of death at Rome. Comp. 2Ti 4:16,17. 3. The supposition that the epistle was written at the time supposed, agrees better with the character of the epistle, and with the design for which Timothy was left at Ephesus, than the others. It is manifest from the epistle that the church was, in some respects, in an unsettled condition; and it would seem, also, that one part of the duty of Timothy there was to see that it was placed under a proper organization. This Paul had evidently proposed to accomplish himself; but it is clear, from 1Timm 1:3, that he left his work unfinished, and that he gave what he had proposed to do into the hands of Timothy to be perfected. After the first imprisonment of Paul at Rome, however, there is every reason to suppose that the church was completely organized. Even when Paul went from Macedonia to Jerusalem, Acts 20, there were "elders" placed over the church at Ephesus, whom Paul assembled at Miletus, and to whom he gave his parting charge, and his final instructions in regard to the church. 4. At the time when Paul wrote this epistle, Timothy was a young man--a youth, 1Timm 4:12. It is true, that if he were somewhere about twenty years of age when he was introduced into the ministry, as has been commonly supposed, this language would not be entirely inappropriate, even after the imprisonment of Paul; but still the language would more properly denote one somewhat younger than Timothy would be at that time. 5. To this may be added the declaration of Paul in 1Timm 3:14, that he "hoped to come to him shortly." This is an expression which agrees well with the supposition that he had himself been driven away before he had intended to leave; that he had left something unfinished there which he desired to complete, and that he hoped that affairs would soon be in such a state that he would be permitted to return. It may be also suggested, as a circumstance of some importance, though not conclusive, that when Paul met the elders of the church of Ephesus at Miletus, he said that he had no expectation of ever seeing them again: "And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more," Acts 20:25. I do not think that this is to be understood as an inspired prediction, aiming with absolute certainty that he never would see them again, but that he rather expressed his apprehensions that it would be so from the circumstances which then existed, Acts 20:22,23. Still, this passage shows that when he uttered it he did not expect to visit Ephesus again, as he manifestly did when he wrote the epistle to Timothy. These considerations seem so clear that they would leave no doubt on the mind, were it not for certain things which it seems to many impossible to reconcile with this supposition. The difficulties are the following:-- 1. That before Paul went to Macedonia, he had sent Timothy with Erastus before him, ( Acts 19:22,) purposing to follow them at no distant period, and to pass through Macedonia and Achaia, and then to go to Jerusalem, and afterwards to visit Rome, Acts 19:21. As he had sent Timothy before him but so short a time before he left Ephesus, it is asked how Timothy could be left at Ephesus when Paul went himself to Macedonia? To this objection we may reply, that it is not improbable by any means that Timothy may have accomplished the object of his journey to Macedonia, and may have returned to the apostle at Ephesus before he was driven away. It does not appear, from the narrative, that Timothy was intrusted with any commission which would require a long time to fulfil it, nor that Paul expected that he would remain in Macedonia until he himself came. The purpose for which he sent Timothy and Erastus is not indeed mentioned, but it seems probable that it was with reference to the collection which he proposed to take up for the poor saints at Jerusalem. Acts 19:21, Acts 19:22. Comp. 1Cor 16:1-6. If it were the purpose to prepare the churches for such a collection, it could not have required any considerable time, nor was it necessary that Timothy should remain long in a place; and it was natural, also, that he should return to the apostle at Ephesus, and apprize him of what he had done, and what was the prospect in regard to the collection. It has been clearly shown by Hug, (Intro. to the New Test., % 104. 109,) that such a journey could easily have been made during the time which the apostle remained at Ephesus after he had sent Timothy and Erastus to Macedonia. 2. The next objection--and one which is regarded by Paley as decisive against the supposition that the epistle was written on this occasion--is, that from the Second Epistle to the Corinthians, 2Cor 1:1, it is evident that at the time in which this epistle is supposed to have been written, Timothy was with the apostle in Macedonia. The Second Epistle to the Corinthians was undoubtedly written during this visit of Paul to Macedonia, and at that time Timothy was with him. See the Introduction to 2Cor 3. How then can it be supposed that he was at Ephesus? Or how can this fact be reconciled with the supposition that Timothy was left there, and especially with the declaration of Paul to him, 1Timm 3:14, that he "hoped to come to him shortly?" That Paul expected that Timothy would remain at Ephesus, at least for some time, is evident from 1Timm 3:15, "But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God;" and from 1Timm 4:13, " Till I come, give attendance to reading, to exhortation, to doctrine." The only solution of this difficulty is, that Timothy had left Ephesus, and had followed the apostle into Macedonia; and the only question here is, whether, since the apostle designed that he should remain at Ephesus, and expected himself to return and meet him there, Timothy would be likely to leave that place and go to Macedonia. It is certain that the history in the Acts does not make this record, but that is no material objection---since it cannot be supposed that every occurrence in the travels of the apostles was recorded. But there are two or three circumstances which may render the supposition that Timothy, either by the concurrence, or by the direction of Paul, privately communicated to him, may have left Ephesus sooner than was at first contemplated, and may have rejoined him in Macedonia. (1.) One is, that the main business which Timothy was appointed to perform at Ephesus--to give a solemn charge to certain persons there to teach no other doctrine but that which Paul taught, 1Timm 1:3 --might have been speedily accomplished. Paul was driven away in haste, and, as he had not the opportunity of doing this himself as he wished, he left Timothy in charge of it. But this did not require, of necessity, any considerable time. (2.) Another is, that the business of appointing suitable officers over the church there, might also have been soon accomplished. In fact, the church there is known to have been supplied with proper officers not long after this, for Paul sent from Miletus for the elders to meet him there on his way to Jerusalem. This remark is made in accordance with the opinion that a part of the work which Timothy was expected to perform there, was to constitute proper officers over the church But there is no proof that that was a part of his business. It is not specified in what Paul mentions, in 1Timm 1:3, as the design for which he was left there, and it is hardly probable that the apostle would have spent so long a time as he did in Ephesus--nearly three years, Acts 20:31 --without having organized the church with proper officers. Besides, the address of Paul to the elders at Miletus, implies that they had received their appointment before he left them. See Acts 20:18-35, particularly Acts 20:35. The instructions to Timothy in this epistle about the proper qualifications of the officers of the church, do not prove that he was then to appoint officers at Ephesus, for they are general instructions, having no particular reference to the church there, and designed to guide him in his work through life. There is, therefore, nothing in the duties which Timothy was to perform at Ephesus which would forbid the supposition that he may have soon followed the apostle into Macedonia. (3.) It appears, that though Paul may have intended, if possible, to visit Ephesus on his way to Jerusalem, in accordance with 1Timm 3:14,15, 4:13, yet, if that had been his intention, he subsequently changed his mind, and found it necessary to make other arrangements. Thus it is said, Acts 20:16, that "Paul had determined to sail by Ephesus, because he would not spend the time in Asia;" that is, he had resolved to sail past Ephesus without visiting it. It would seem probable, also, that this resolution had been formed before he left Macedonia, for it is said that he ` had determined ' it, (εκρινε;) and if so, there is no improbability in supposing that he had, in some way, caused it to be intimated to Timothy that he wished him to leave Ephesus, and join him before he left Macedonia. (4.) In fact, and in accordance with this supposition, we find Timothy with Paul when he went on that occasion into "Asia," Acts 20:4,5. These considerations render it probable that the epistle was written to Timothy soon after Paul left Ephesus to go into Macedonia after the tumult excited by Demetrius. As Paul was driven away unexpectedly, and when he had not completed what he designed to do there, nothing is more natural than the supposition that he would embrace the earliest opportunity to give suitable instructions to Timothy, that he might know how to complete the work. III. THE OCCASION AND DESIGN OF THE EPISTLE This is specified in 1Timm 1:3. Paul had gone in Macedonia, having been suddenly driven away from Ephesus, before he had entirely done what he had designed to do there. He left Timothy there to "charge some that they teach no other doctrine:" that is, no other doctrine than that which he had himself taught there. It is clear, from this, that there were certain errors prevailing there which Paul thought it of the highest importance to have corrected. In regard to those errors, see the Introduction to the Epistle to the Ephesians, and the Epistle to the Colossians. some of the circumstances which gave occasion to this epistle, can be gathered from the history in the Acts of the Apostles; others can be derived from the epistle itself. From these sources of information we learn the following things in reference to the state of the church in Ephesus, which made it proper that Timothy should be left there, and that these instructions should be given him to regulate his conduct. (1.) There was much opposition to the apostle Paul from the Jews who resided there, Acts 14:8,19. (2.) There were in the church teachers who endeavoured to enforce the maxims of the Jewish law, and to represent that law as binding on Christians, 1Timm 1:6,7. (3.) Some of the Hews residing there were addicted to exorcism, and endeavoured to make use of Christianity and the name of Jesus to promote their selfish ends, Acts 19:14. Comp. 1Timm 1:4. (4.) The Jewish teachers laid great stress on geneologies and traditions, and were much given to debates about various questions connected with the law, 1Timm 1:4-6. (5.) There were erroneous views prevailing respecting the rights of women, and the place they ought to occupy in the church, 1Timm 2:8-15. (6.) The organization of the officers of the church had not been effected as Paul wished it to be. It is probable that some of the officers had been appointed, and that some instructions had been given to them in regard to their duties, but the whole arrangement had not been completed, 1Timm 3,5. (7.) There were certain questions in regard to the proper treatment of widows, which had not yet been determined, 1Timm 5. (8.) The apostle, in his preaching, had inculcated benevolent principles, and had asserted the natural equality of all men; and it would seem that certain persons had taken occasion form this to excite a spirit of discontent and insubordination among those who were servants. The doctrine seems to have been advanced, that, as all men were equal, and all had been redeemed by the same blood, therefore those who had been held in bondage were free from all obligation to serve their masters. There were those evidently who sought to excite them to insurrection; to break down the distinctions in society, and to produce a state of insubordination and disorder, 1Ti 6; comp. Eph 6:5-10, Col 3:22, 4:2. The remainder of this note is continued in note on 1Timm 1:2 Contin

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

uation of Note from 1Timm 1:1. Material for Verse 2 is at end of this material. Such appears to have been the state of things when the apostle was compelled suddenly to leave Ephesus. He had hitherto directed the affairs of the church there mainly himself, and had endeavoured to correct the errors then prevailing, and to establish the church on a right foundation. Matters appear to have been tending tot he desired result; religion was acquiring a strong hold on the members of the church Acts 19:18-20; error was giving way; the community was becoming more and more impressed with the value of Christianity; the influence idolatry was becoming less and less, Acts 19:23, seq. and the arrangements for the complete organization of the church were in progress. Such was the promising state of things in these respects, that the apostle hoped to be able to leave Ephesus at no very distant period, and had actually made arrangements to do it, Acts 19:21. But his arrangements were not quite finished, and before they were completed, he was compelled to leave by the tumult excited by Demetrius. He left Timothy, therefore, to complete the arrangements, and, in this first epistle, gave him all the instructions necessary to guide him in that work. This view of the state of things in Ephesus at the time when the apostle was constrained to leave it, will enable us to understand the drift of the epistle, and the reasons why the various topics found in it were introduced. At the same time, the instructions are of so general a character, that they would be an invaluable guide to Timothy not only at Ephesus, but through his life; and not only to him, but to all the ministers of the gospel in every age and land. A more detailed view of these topics will be furnished in the analysis prefixed to the several chapters of the epistle. The epistles to Timothy and Titus occupy a very important place in the New Testament, and without them there would be a manifest and most material defect in the volume of inspiration. Their canonical authority has never been questioned by the great body of the church, and there is no doubt that they are the productions of the apostle Paul. If the various epistles which he wrote, and the various other books of the New Testament be attentively examined, it will be found that each one is designed to accomplish an important object, and that if any one were removed, a material chasm would be made. Though the removal of any one of them would not so impair the volume of the New Testament as to obscure any essential doctrine, or prevent our obtaining the knowledge of the way of salvation from the remainder, yet it would mar the beauty and symmetry of the truth, and would render the system of instruction defective and incomplete. This is true in regard to the epistles to Timothy and Titus, as it is of the other epistles. They fill a department which nothing else in the New Testament would enable us to supply, and without which instructions to man respecting redemption would be incomplete. They relate mainly to the office of the ministry; and though there are important instructions of the Saviour himself respecting the office, Mt 10, Mk 16, and elsewhere; and though, in the address of Paul to the elders of Ephesus, Acts 20, and in the epistles to the Corinthians, there are invaluable suggestions respecting it: yet, such is its importance in the organization of the church, that more full and complete instructions seem to be imperiously demanded. Those instructions are furnished in these epistles. They are as full and complete as we could desire in regard to the nature of the office, the qualifications for it, and the duties which grow out of it. They are fitted not only to direct Timothy and Titus in the work to which they were specifically appointed, but to counsel the ministry in every age and in every land. It is obvious that the character and welfare of the church depend greatly, if not entirely, on the character of the ministry. The office of the ministry is God's great appointment for the preservation of pure religion, and for spreading it abroad through the world. The church adheres to the truth; is built up in faith; is distinguished for love, and purity, and zeal, in proportion as the ministry is honoured, and shows itself qualified for its work. In every age corruption in the church has commenced in the ministry; and where the gospel has been spread abroad with zeal, and the church has arisen in her strength and beauty, it has been pre-eminently where God has sent down his Spirit in copious measures on those who have filled the sacred office. So important, then, is this office to the welfare of the church and the world, that it was desirable that full instructions should be furnished in the volume of revelation in regard to its nature and design. Such instructions we have in these epistles, and there is scarcely any portion of the New Testament which the church could not better afford to part with than the Epistles to Timothy and Titus. Had the ministry always been such as these epistles contemplate, had they who have filled the sacred office always had the character and qualifications here described, we may believe that the church would have been saved from the strifes that have rent it, and that the pure gospel would long ere this have been spread through the world. But it is not to the ministry only that these epistles are of so much value. They are of scarcely less importance to the church at large. Its vitality; its purity; its freedom from strife; its zeal and love, and triumph in spreading the gospel, depend on the character of the ministry. If the church will prosper from age to age, the pulpit must be filled with a pious, learned, laborious, and devoted ministry, and one of the first cares of the church should be, that such a ministry should be secured. This great object cannot better be attained than by keeping the instructions in these epistles steadily before the minds of the members of the church; and though a large part of them is particularly adapted to the ministers of the gospel, yet the church itself can in no better way promote its own purity and prosperity than by a prayerful and attentive study of the epistles to Timothy and Titus. THE FIRST EPISTLE OF PAUL TO TIMOTHY. CHAPTER 1. ANALYSIS OF CHAPTER 1. This chapter comprises the following subjects:-- (1.) The salutation to Timothy, in the usual manner in which Paul introduces his epistles, 1Timm 1:1,2. (2.) The purpose for which he had left him at Ephesus, 1Ti 1:3,4. It was that he might correct the false instructions of some of the teachers there, and especially, as it would seem, in regard to the true use of the law. They gave undue importance to some things in the laws of Moses; they did not understand the true nature and design of his laws; and they mingled in their instructions much that was mere fable. (3.) The true use and design of the law, 1Timm 1:5-11. It was to produce love, not vain jangling. It was not made to fetter the conscience by vain and troublesome austerities and ceremonies; it was to restrain and bind the wicked. The use of the law according to these teachers, and according to the prevailing Jewish notions, was to prescribe a great number of formalities, and to secure outward conformity in a great variety of cumbrous rights and ceremonies. Paul instructs Timothy to teach them that love, out of a pure heart and a good conscience, was the elementary principle of religion, and that the "law" was primarily designed to restrain and control the wicked, and that the gospel brought to light and enforced this important truth. (4.) The mention of the gospel in this connection, leads Paul to express his thanks to God that he had been intrusted with this message of salvation, 1Timm 1:12-17. Once he had the same views as others. But he had obtained mercy, and he was permitted to publish that glorious gospel which had shed such light on the law of God, and which had revealed a plan of salvation that was worthy of universal acceptation. (5.) This solemn duty of preaching the gospel he commits now to Timothy, 1Timm 1:18-20. He says that he had been called to the work in accordance with the prophecies which had been uttered of him in anticipation of his future usefulness in the church, and in the expectation that he would not, like some others, make shipwreck of his faith. Verse 1. Paul an apostle of Jesus Christ. Rom 1:1 By the commandment of God. 1Cor 1:1. Our Saviour. The name Saviour is as applicable to God the rather as to the Lord Jesus Christ, since God is the great Author of salvation. Lk 1:47. Comp. 1Timm 4:10, Tit 2:10, Jude 1:25. And Lord Jesus Christ. The apostle Paul had received his commission directly from him. Gal 1:11, Gal 1:12. Which is our hope. Col 1:27. (a) "by the commandment" Acts 9:15 ---------------------------------------------------------------------- Verse 2. Unto Timothy. For an account of Timothy see Intro,  1. My own son in the faith. Converted to the Christian faith by my instrumentality, and regarded by me with the affection of a father. 1Cor 4:15. Paul had no children of his own, and he adopted Timothy as a son, and uniformly regarded and treated him as such. He had the same feeling also towards Titus. Tit 1:4. Comp. Gal 4:19; 1Thes 2:7, 1Thes 2:11; Phm 1:10. Grace, mercy, and peace, etc. Rom 1:7. (c) "my own son" Acts 16:1 (d) "in the faith" Tit 1:4 (e) "Grace" Gal 1:3, 1Pet 1:2 Verse

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

3. As I besought thee still to abide at Ephesus. It is clear from this, that Paul and Timothy had been labouring together at Ephesus, and the language accords with the supposition that Paul had been compelled to leave before he had completed what he had designed to do there. See the Intro. 2. When I went into Macedonia. Having been driven away by the excitement caused by Demetrius and his fellow craftsmen, Acts 20:1. See the Intro. & 2, 3. That thou mightest charge some. The word charge here--παραγγειλης-- seems to mean more than is commonly implied by the word as used by us. If it had been a single direction or command, it might have been given by Paul himself before he left, but it seems rather to refer to that continuous instruction which would convince these various errorists, and lead them to inculcate only the true doctrine. As they may have been numerous,--as they may have embraced various forms of error, and as they might have had plausible grounds for their belief, this was evidently a work requiring time, and hence Timothy was left to effect this at leisure. It would seem that the wrath which had been excited against Paul had not affected Timothy, but that he was permitted to remain and labour without molestation. It is not certainly known who these teachers were, but they appear to have been of Jewish origin, and to have inculcated the peculiar sentiments of the Jews respecting the law. That they teach no other doctrine. That is, no other doctrine than that taught by the apostles. The Greek word here used is not found in the classic writers, and does not elsewhere occur in the New Testament except in 1Timm 6:3 of this epistle, where it is rendered `teach otherwise.' We may learn here what was the design for which Timothy was left at Ephesus. (1.) It was for a temporary purpose, and not as a permanent arrangement. It was to correct certain errors prevailing there which Paul would have been able himself soon to correct if he had been suffered to remain. Paul expected soon to return to him again, and then they would proceed unitedly with their work. 1Timm 4:13, 3:15. (2.) It was not that he might be the " bishop " of Ephesus. There is no evidence that he was "ordained" there at all, as the subscription to the second epistle declares, (see Notes on that subscription,) nor were the functions which he was to perform, those of a prelatical bishop. He was not to take the charge of a "diocese," or to ordain ministers of the "second rank," or to administer the rite of confirmation, or to perform acts of discipline, he was left there for a purpose which is specified, and that is as far as possible from what are now regarded as the appropriate functions of a prelatical bishop. Perhaps no claim which has ever been set up has had less semblance of argument than that which asserts that Timothy was the "bishop of Ephesus." See this clause examined in my "Inquiry into the Organization and Government of the Apostolic Church," [pp. 91---114, London edition.] (f) "went into Macedonia" Acts 20:1,3 Verse 4. Neith

er give heed to fables. That is, that they should not bestow their attention on fables, or regard such trifles as of importance. The "fables" here referred to were probably the idle and puerile superstitions and conceits of the Jewish Rabbies. The word rendered fable (μυθος) means properly speech or discourse, to and then fable or fiction, or a mystic discourse. Such things abounded among the Greeks as well as the Jews, but it is probable that the latter here are particularly intended. These were composed of frivolous and unfounded stories, which they regarded as of great importance, and which they seem have desired to incorporate with the teachings of Christianity. Paul, who had been brought up amidst these superstitions, saw at once how they would tend, to draw off the mind from the truth, and would corrupt the true religion. One of the most successful arts of the adversary of souls has been to mingle fable with truth; and when he cannot overthrow the truth by direct opposition, to neutralize it by mingling with it much that is false and frivolous. And endless genealogies. This also refers to Jewish teaching. The Hebrews kept careful genealogical records, for this was necessary in order that the distinction of their tribes might be kept up. Of course, in the lapse of centuries, these tables would become very numerous, complicated, and extended--so that they might, without much exaggeration, be called " endless." The Jews attached great importance to them, and insisted on their being carefully preserved. As the Messiah, however, had now come--as the Jewish polity was to cease--as the separation between them and the heathen was no longer necessary, and the distinction of tribes was now useless, there was no propriety that these distinctions should be regarded by Christians. The whole system was, moreover, contrary to the genius of Christianity, for it served to keep up the pride of blood and of birth. Which minister questions. Which afford matter for troublesome and angry debates. It was often difficult to settle or understand them. They became complicated and perplexing. Nothing is more difficult than to unravel an extensive genealogical table. To do this, therefore, would often give rise to contentions; and, when settled, would give rise still further to questions about rank and precedence. Rather than godly edifying which is in faith. These inquiries do nothing to promote true religion in the soul. They settle no permanent principle of truth; they determine nothing that is really concerned in the salvation of men. They might be pursued through life, and not one soul be converted by them; they might be settled with the greatest accuracy, and yet not one heart be made better. Is not this still true of many controversies and logomachies in the church? No point of controversy is worth much trouble, which, if it were settled one way or the other, would not tend to convert the soul from sin, or to establish some important principle in promoting true religion. So do. These words are supplied by our translators, but they are necessary to the sense. The meaning is, that Timothy was to remain at Ephesus, and faithfully perform the duty which he had been left there to discharge. (g) "heed to fables" 1Timm 6:3,4,20 Verse 5. Now the en

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

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

Timothy Reminded of His Charge. ( a. d. 64.) 5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: 6 From which some having swerved have turned aside unto vain jangling; 7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. 8 But we know that the law is good, if a man use it lawfully; 9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; 11 According to the glorious gospel of the blessed God, which was committed to my trust. Here the apostle instructs Timothy how to guard against the judaizing teachers, or others who mingled fables and endless genealogies with the gospel. He shows the use of the law, and the glory of the gospel. I. He shows the end and uses of the law: it is intended to promote love, for love is the fulfilling of the law, Rom. xiii. 10 . 1. The end of the commandment is charity, or love, Rom. xiii. 8 . The main scope and drift of the divine law are to engage us to the love of God and one another; and whatever tends to weaken either our love to God or love to the brethren tends to defeat the end of the commandment: and surely the gospel, which obliges us to love our enemies, to do good to those who hate us ( Matt. v. 44 ) does not design to lay aside or supersede a commandment the end whereof is love; so far from it that, on the other hand, we are told that though we had all advantages and wanted charity, we are but as sounding brass and a tinkling cymbal, 1 Cor. xiii. 1 . By this shall all men know that you are my disciples, if you love one another, John xiii. 35 . Those therefore who boasted of their knowledge of the law, but used it only as a colour for the disturbance that they gave to the preaching of the gospel (under pretence of zeal for the law, dividing the church and distracting it), defeated that which was the very end of the commandment, and that is love, love out of a pure heart, a heart purified by faith, purified from corrupt affections. In order to the keeping up of holy love our hearts must be cleansed from all sinful love; our love must arise out of a good conscience, kept without offence. Those answer the end of the commandment who are careful to keep a good conscience, from a real belief of the truth of the word of God which enjoins it, here called a faith unfeigned. Here we have the concomitants of that excellency grace charity; they are three:—(1.) A pure heart; there it must be seated, and thence it must take its rise. (2.) A good conscience, in which we must exercise ourselves daily, that we may not only get it, but that we may keep it, Acts xxiv. 16 . (3.) Faith unfeigned must also accompany it, for it is love without dissimulation: the faith that works by it must be of the like nature, genuine and sincere. Now some who set up for teachers of the law swerved from the very end of the commandment: they set up for disputers, but their disputes proved vain jangling; they set up for teachers, but they pretended to teach others what they themselves did not understand. If the church be corrupted by such teachers, we must not think it strange, for we see from the beginning it was so. Observe, [1.] When persons, especially ministers, swerve from the great law of charity—the end of the commandment, they will turn aside to vain jangling; when a man misses his end and scope, it is no wonder that every step he takes is out of the way. [2.] Jangling, especially in religion, is vain; it is unprofitable and useless as to all that is good, and it is very pernicious and hurtful: and yet many people's religion consists of little else but vain jangling. [3.] Those who deal much in vain jangling are fond and ambitious to be teachers of others; they desire (that is, they affect) the office of teaching. [4.] It is too common for men to intrude into the office of the ministry when they are very ignorant of those things about which they are ton speak: they understand neither what they say nor whereof they affirm; and by such learned ignorance, no doubt, they edify their hearers very much! 2. The use of the law ( v. 8 ): The law is good, if a man use it lawfully. The Jews used it unlawfully, as an engine to divide the church, a cover to the malicious opposition they made to the gospel of Christ; they set it up for justification, and so used it unlawfully. We must not therefore think to set it aside, but use it lawfully, for the restraint of sin. The abuse which some have made of the law does not take away the use of it; but, when a divine appointment has been abused, call it back to its right use and take away the abuses, for the law is still very useful as a rule of life; though we are not under it as under a covenant of works, yet it is good to teach us what is sin and what is duty. It is not made for a righteous man, that is, it is not made for those who observe it; for, if we could keep the law, righteousness would be by the law ( Gal. iii. 21 ): but it is made for wicked persons, to restrain them, to check them, and to put a stop to vice and profaneness. It is the grace of God that changes men's hearts; but the terrors of the law may be of use to tie their hands and restrain their tongues. A righteous man does not want those restraints which are necessary for the wicked; or at least the law is not made primarily and principally for the righteous, but for sinners of all sorts, whether in a greater or less measure, v. 9, 10 . In this black roll of sinners, he particularly mentions breaches of the second table, duties which we owe to our neighbour; against the fifth and sixth commandments, murderers of fathers and mothers, and manslayers; against the seventh, whoremongers, and those that defile themselves with mankind; against the eighth, men-stealers; against the ninth, liars and perjured persons; and then he closes his account with this, and if there be any other thing that is contrary to sound doctrine. Some understand this as an institution of a power in the civil magistrate to make laws against such notorious sinners as are specified, and to see those laws put in execution. II. He shows the glory and grace of the gospel. Paul's epithets are expressive and significant; and frequently every one is a sentence: as here ( v. 11 ), According to the glorious gospel of the blessed God. Let us learn hence, 1. To call God blessed God, infinitely happy in the enjoyment of himself and his own perfections. 2. To call the gospel the glorious gospel, for so it is: much of the glory of God appears in the works of creation and providence, but much more in the gospel, where it shines in the face of Jesus Christ. Paul reckoned it a great honour put upon him, and a great favour done him, that this glorious gospel was committed to his trust; that is, the preaching of it, for the framing of it is not committed to any man or company of men in the world. The settling of the terms of salvation in the gospel of Christ is God's own work; but the publishing of it to the world is committed to the apostles and ministers. Note here, (1.) The ministry is a trust, for the gospel was committed unto this apostle; it is an office of trust as well as of power, and the former more than the latter; for this reason ministers are called stewards, 1 Cor. iv. 1 . (2.) It is a glorious trust, because the gospel committed to them is a glorious gospel; it is a trust of very great importance. God's glory is very much concerned in it. Lord, what a trust is committed to us! How much grace do we want, to be found faithful in this great trust!

d of the commandment. Rom 10:4. In order that Timothy might fulfil the design of his appointment, it was necessary that he should have a correct view of the design of the law. The teachers, to whom he refers, insisted much on its obligation and importance; and Paul designs to say that he did not intend to teach that the law was of no consequence, and was not, when properly understood, obligatory. Its nature and use, however, was not correctly understood by them, and hence it was of great importance for Timothy to inculcate correct views of the purpose for which it was given. The word "commandment" here, some have understood of the gospel, (Doddridge;) others of the particular command which the apostle here gives to Timothy, (Benson, Clarke, and Macknight;) but it seems more naturally to refer to all that God had commanded--his whole law. As the error of these teachers arose from improper views of the nature and design of law, Paul says that that design should be understood. It was not to produce distinctions and angry contentions, and was not to fetter the minds of Christians with minute and burdensome observances, but it was to produce love. Is charity. On the meaning of this word, 1Cor 13:1. Out of a pure heart. The love which is genuine must proceed from a holy heart. The commandment was not designed to secure merely the outward expressions of love, but that which had its seat in the heart. And of a good conscience. A conscience free from guilt. Of course there can be no genuine love to God where the dictates of conscience are constantly violated, or where a man knows that he is continually doing wrong. If a man wishes to have the evidence of love to God, he must keep a good conscience. All pretended love, where a man knows that he is living in sin, is mere hypocrisy. And of faith unfeigned. Undissembled confidence in God. This does seem to be intended specifically of faith in the Lord Jesus, but it means that all true love to God, such as this law would produce, must be based on confidence in him. How can any one have love to him who has no confidence in him? Can we exercise love to a professed friend in whom we have no confidence? Faith, then, is as necessary under the law as it is under the gospel. (a) "of the commandment" Rom 13:8,10, Gal 5:14 (*) "charity" "Love" (b) "pure heart" 2Ti 2:22 Verse 6. From which

some having swerved. Marg., not aiming at. The word here used αστοχεω-- means properly, to miss the mark; to err; and then, to swerve from. Comp. 1Timm 6:21, 2Ti 2:18. It does not mean that they had ever had that from which they are said to have swerved--for it does not follow that a man who misses a mark had ever hit it--but merely that they failed of the things referred to, and had turned to vain talk. The word "which" (ων,) in the plural, refers not to the law, but to the things enumerated --a pure heart, a good conscience, and unfeigned faith. Have turned aside unto vain jangling. Vain talk, empty declamation, discourses without sense. The word here used does not mean contention or strife, but that kind of discourse which is not founded in good sense. They were discourses on their pretended distinctions in the law; on their traditions and ceremonies; on their useless genealogies, and on the fabulous statements which they had appended to the law of Moses. (1) "having swerved" "not aiming at"Verse 7. Desiring to be teac

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

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

hers of the law. That is, to have the credit and reputation of being well versed in the law of Moses, and qualified to explain it to others. This was a high honour among the Jews, and these teachers laid claim to the same distinction. Understanding neither what they say. That is, they do not understand the true nature and design of that law which they attempt to explain to others. This was true of the Jewish teachers, and equally so of those in the church at Ephesus, who attempted to explain it. They appear to hare explained the law on the principles which commonly prevailed among the Jews, and hence their instructions tended greatly to corrupt the faith of the gospel. They made affirmations of what they knew nothing of, and though they made confident asseverations, yet they often pertained to things about which they had no knowledge. One needs only a slight acquaintance with the manner of teaching among Jewish Rabbies, or with the things found in their traditions, to see the accuracy of this statement of the apostle. A sufficient illustration of this may be found in Allen's "Modern Judaism." (d) "understanding neither" Rom 1:22 Verse 8. But we know that th

e law is good. We admit this; it is that which we all concede. This declaration is evidently made by the apostle to guard against the supposition that he was an enemy of the law. Doubtless this charge would be brought against him, or against any one who maintained the sentiments which he had just expressed. By speaking thus of what those teachers regarded as so important in the law, it would be natural for them to declare that he was an enemy of the law itself, and would be glad to see all its claims abrogated. Paul says that he designs no such thing. He admitted that the law was good. He was never disposed for one moment to call it in question. He only asked that it should be rightly understood and properly explained. Paul was never disposed to call in question the excellency and the utility of the law, however it might bear on him or on others. Comp. Rom 7:12, and Acts 21:21-26. " If a man use it lawfully ". In a proper manner; for the purposes for which it was designed. It is intended to occupy a most important place, but it should not be perverted. Paul asked only that it should be used aright, and, in order to this, he proceeds to state what is its true design. (e) "law is good" Rom 7:12 Verse 9. Knowing this. T

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

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

hat is, "If any one knows, or admits this, he has the proper view of the design of the law." The apostle does not refer particularly to himself as knowing or conceding this, for then he would have used the plural form of the participle, (see the Greek;) but he means that any one, who had just views of the law, would see that that which he proceeds to specify was its real purpose. The law is not made for a righteous man.--There has been great variety in the interpretation of this passage. Some suppose that the law here refers to the ceremonial laws of Moses, (Clarke, Rosenmuller, Abbot;) others to the denunciatory part of the law, (Doddridge and Bloomfield;) and others that it means that the chief purpose of the law was to restrain the wicked. It seems clear, however, that the apostle does not refer merely to the ceremonial law, for he specifies that which condemns the unholy and profane; the murderers of fathers and mothers; liars and perjured persons. It was not the ceremonial law which condemned these things, but the moral law. It cannot be supposed, moreover, that the apostle meant, to say that the law was not binding on a righteous man, or that he was under no obligation to obey it--for he everywhere teaches that the moral law is obligatory on all mankind. To suppose also that a righteous man is released from the obligation to obey the law, that is, to do right, is an absurdity. Nor does he seem to mean, as Macknight supposes, that the law was not given for the purpose of justifying a righteous man--for this was originally one of its designs. Had man always obeyed it, he would have been justified by it. The meaning seems to be, that the purpose of the law was not to fetter and perplex those who were righteous, and who aimed to do their duty and to please God, It was not intended to produce a spirit of servitude and bondage. As the Jews interpreted it, it did this, and this interpretation appears to have been adopted by the teachers at Ephesus, to whom Paul refers. The whole tendency of their teaching was to bring the soul into a state of bondage, and to make religion a condition of servitude. Paul teaches, on the other hand, that religion was a condition of freedom, and that the main purpose of the law was not to fetter the minds of the righteous by numberless observances and minute regulations, but that it was to restrain the wicked from sin. This is the case with all law. No good man feels himself fettered and manacled by wholesome laws, nor does he feel that the purpose of law is to reduce him to a state of servitude. It is only the wicked who have this feeling--and in this sense the law is made for a man who intends to do wrong. For the lawless. To bind and restrain them. The word here used means, properly, those who have no law, and then those who are transgressors--the wicked. It is rendered transgressors in Mk 15:28, Lk 22:37; and wicked, Acts 2:23, 2Thes 2:8. And disobedient. Those who are insubordinate, lawless, refractory. The word properly means those who are under no subjection or authority. It occurs in the New Testament only here, and Tit 1:6,10, where it is rendered unruly, and Heb 2:8, where it is translated not put under; that is, under Christ. For the ungodly. Those who have no religion; who do not worship or honour God. The Greek word occurs in the following places, in all of which it is rendered ungodly, Rom 4:5, 5:6, 1Timm 1:9, 1Pet 4:18; 2Pet 2:5, 3:7, Jude 1:4,15. The meaning is, that the law is against all who do not worship or honour God. And for sinners. The word used here is the common word to denote sinners. It is general, and includes sins of all kinds. For unholy. "Those who are regardless of duty to God or man." Robinson, Lex. The word occurs in the New Testament only here, and in 2Ti 3:2. It has particular reference to those who fail of their duty towards God, and means those who have no piety; who are irreligious. And profane. This does not necessarily mean that they were profane in the sense that they blasphemed the name of God, or were profane swearers--though the word would include that--but it means properly those who are impious, or who are scoffers. Heb 12:16. The word occurs only in the following places, in all of which it is rendered profane, 1Timm 1:9, 4:7, 6:20, 2Ti 2:16, Heb 12:16. A man who treats religion with contempt, mockery, or scorn, would correspond with the meaning of the word. For murderers of fathers. The Greek properly means a smiter of a father, (Robinson,) though here it undoubtedly means a parricide. This was expressly forbidden by the law of Moses, and was a crime punishable by death, Ex 21:15. It is said to have been a crime which the Roman law did not contemplate as possible, and hence that there was no enactment against it. It is, indeed, a crime of the highest order; but facts have shown that if the Romans supposed it would never be committed, they did not judge aright of human nature. There is no sin which man will not commit if unrestrained, and there is in fact no conceivable form of crime of which he has not been guilty. Murderers of mothers. A still more atrocious and monstrous crime, if possible, than the former. We can conceive nothing superior to this in atrocity, and yet it has been committed. Nero caused his mother to be murdered, and the annals of crime disclose the names of not a few who have imbrued their own hands in the blood of those who bare them. This was also expressly forbidden by the law of Moses, Ex 21:15. For manslayers. This word occurs nowhere else in the New Testament. It means a homicide--a murderer. The crime is expressly forbidden by the law, Ex 20:13, Gen 9:6. (f) "the law" Gal 5:23 Verse 10. For whoremongers

. Lev 19:29, 20:5. For them that defile themselves with mankind. Sodomites. See the evidence that this crime abounded in ancient times, Rom 1:27. It was forbidden by the law of Moses, and was punishable with death. Lev 20:13. For menstealers. The word here used ανδραποδιστης occurs nowhere else in the New Testament. It properly means one who steals another for the purpose of making him a slave--a kidnapper. This is the common way in which men are made slaves. Some, indeed, are taken in war and sold as slaves, but the mass of those who have been reduced to servitude have become slaves by being kidnapped. Children are stolen from their parents, or wives from their husbands, or husbands from their wives, or parents from their children, or whole families are stolen together. None become slaves voluntarily, and consequently the whole process of making slaves partakes of the nature of theft of the worst kind. What theft is like that of stealing a man's children, or his wife, or his father or mother! The guilt of manstealing is incurred essentially by those who purchase those who are thus stolen--as the purchaser of a stolen horse, knowing it to be so, participates in the crime. A measure of that criminality also adheres to all who own slaves, and who thus maintain the system-for it is a system known to have been originated by theft. This crime was expressly forbidden by the law of God, and was made punishable with death, Ex 21:16, De 24:7. For liars. Lev 6:2-4, 19:11. For perjured persons. Those who swear falsely. Lev 19:12, 6:3; Ex 20:7. And if there be any other thing that is contrary to sound doctrine. To sound or correct teaching --for so the word doctrine means. The meaning is, if there is anything else that is opposed to the instruction which the law of God gives. (a) "doctrine" 2Ti 4:3, Tit 1:9 Verse 11. According to the glorious gospe

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

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

l. The gospel is a system of Divine revelation. It makes known the will of God. It states what is duty, and accords in its great principles with the law, or is in harmony with it. The law, in principle, forbids all which the gospel forbids, and in publishing the requirements of the gospel, therefore, Paul says that the law really forbade all which was prohibited in the gospel, and was designed to restrain all who would act contrary to that gospel. There is no contradiction between the law and the gospel. They forbid the same things, and in regard to morals and true piety, the clearer revelations of the gospel are but carrying out the principles stated in the law. They who preach the gospel, then, should not be regarded as arrayed against the law, and Paul says that they who preached the gospel aright really stated the true principles of the law. This he evidently intends should bear against the false teachers who professed to explain the law of Moses. lie means here that if a man wished to explain the law, the best explanation would be found in that gospel which it was his office to publish. Comp. Rom 3:31. Of the blessed God. Revealed by the blessed God--the same God who was the Author of the law. Which was committed to my trust. Not to him alone, but to him in common with others, he had received it directly from the Lord, 1Cor 9:17. Gal 1:1. (b) "blessed God" 1Timm 6:15 (c) "was committed" 1Cor 9:17 Verse 12. And I thank Christ Jesus our Lo

rd. The mention of the gospel 1Timm 1:11, and of the fact that it was committed to him leads the apostle to express his gratitude to him who had called him to the work of preaching it. The Lord Jesus had called him when he was a blasphemer and a persecutor. He had constrained him to leave his career of persecution and blasphemy, and to consecrate himself to the defence and the propagation of the gospel. For all this, though it had required him to give up his favourite projects in life, and all the flattering schemes of ambition, he now felt that praise was due to the Redeemer. If there is anything for which a good man will be thankful, and should be thankful, it is that he has been so directed by the Spirit and providence of God as to be put into the ministry. It is indeed a work of toil and of self-denial, and demanding many sacrifices of personal ease and comfort. It requires a man to give up his splendid prospects of worldly distinction, and of wealth and ease. It is often identified with want, and poverty, and neglect, and persecution. But it is an office so honourable, so excellent, so noble, and ennobling; it is attended with so many precious comforts here, and is so useful to the world, and it has such promises of blessedness and happiness in the world to come, that no matter what a man is required to give up in order to become a minister of the gospel, he should be thankful to Christ for putting him into the office. A minister when he comes to die, feels that the highest favour which heaven has conferred on him has been in turning his feet away from the paths of ambition, and the pursuits of ease or gain, and leading him to that holy work to which he has been enabled to consecrate his life. Who hath enabled me. Who has given me ability or strength for this service. The apostle traced to the Lord Jesus the fact that he was in the ministry at all, and all the ability which he had to perform the duties of thai holy office. It is not necessary here to suppose, as many have done, that he refers to miraculous power conferred on him, but he makes the acknowledgment which any faithful minister would do, that all the strength which he has to perform the duties of his office is derived from Christ. Comp. Jn 15:5; 1Cor 15:10. For that he counted me faithful. This is equivalent to saying that he reposed confidence in me. It means that there was something in the character of Paul, and in his attachment to the Saviour, on which reliance could be placed, or that there was that which gave the assurance that he would be faithful. A sovereign when he sends an ambassador to a foreign court, reposes confidence in him, and would not commission him unless he had reason to believe that he would be faithful. So it is in reference to all who are called by the Redeemer into the ministry. They are his ambassadors to a lost world. His putting them into the ministry is an act expressive of great confidence in them--for he commits to them great and important interests. Learn hence, (1.) that no one ought to regard himself as called to the ministry who will not be "faithful" to his Master: and (2.) that the office of the ministry is most honourable and responsible. Nowhere else are there so great interests intrusted to man. (d) "enabled me" 1Cor 15:10 (e) "faithful" 1Cor 7:25 (f) "putting me" Col 1:25 Verse 13. Who was before a blasphemer

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

Perverters Reproved. ( a. d. 64.) 12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; 13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. 14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. 16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. 17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. Here the apostle, I. Returns thanks to Jesus Christ for putting him into the ministry. Observe, 1. It is Christ's work to put men into the ministry, Acts xxvi. 16, 17 . God condemned the false prophets among the Jews in these words, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied, Jer. xxiii. 21 . Ministers, properly speaking, cannot make themselves ministers; for it is Christ's work, as king and head, prophet and teacher, of his church. 2. Those whom he puts into the ministry he fits for it; whom he calls he qualifies. Those ministers who are no way fit for their work, nor have ability for it, are not of Christ's putting into the ministry, though there are different qualifications as to gifts and graces. 3. Christ gives not only ability, but fidelity, to those whom he puts into the ministry: He counted me faithful; and none are counted faithful but those whom he makes so. Christ's ministers are trusty servants, and they ought to be so, having so great a trust committed to them. 4. A call to the ministry is a great favour, for which those who are so called ought to give thanks to Jesus Christ: I thank Christ Jesus our Lord, who hath put me into the ministry. II. The more to magnify the grace of Christ in putting him into the ministry, he gives an account of his conversion. 1. What he was before his conversion: A blasphemer, a persecutor, and injurious. Saul breathed out threatenings and slaughter against the disciples of the Lord, Acts ix. 1 . He made havoc of the church, Acts viii. 3 . He was a blasphemer of God, a persecutor of the saints, and injurious to both. Frequently those who are designed for great and eminent services are left to themselves before their conversion, to fall into great wickedness, that the mercy of God may be the more glorified in their remission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of. Observe here, (1.) Blasphemy, persecution, and injuriousness, are very great and heinous sins, and those who are guilty of them are sinners before God exceedingly. To blaspheme God is immediately and directly to strike at God; to persecute his people is to endeavour to wound him through their sides; and to be injurious is to be like Ishmael, whose hand was against every one, and every one was against him; for such invade God's prerogative, and encroach upon the liberties of their fellow-creatures. (2.) True penitents, to serve a good purpose, will not be backward to own their former condition before they were brought home to God: this good apostle often confessed what his former life had been, as Acts xxii. 4 ; xxvi. 10, 11 . 2. The great favour of God to him: But I obtained mercy. This was a blessed but indeed, a great favour, that so notorious a rebel should find mercy with his prince. (1.) If Paul had persecuted the Christians wilfully, knowing them to be the people of God, for aught I know he had been guilty of the unpardonable sin; but, because he did it ignorantly and in unbelief, he obtained mercy. Note, [1.] What we do ignorantly is a less crime than what we do knowingly; yet a sin of ignorance is a sin, for he that knew not his Master's will, but did commit things worthy of stripes, shall be beaten with few stripes, Luke xii. 48 . Ignorance in some cases will extenuate a crime, though it do not take it away. [2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God's threatenings, otherwise they could not do as they do. [3.] For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.] Here was mercy for a blasphemer, a persecutor, and an injurious person: " But I obtained mercy, I a blasphemer," &c. (2.) Here he takes notice of the abundant grace of Jesus Christ, v. 14 . The conversion and salvation of great sinners are owing to the grace of Christ, his exceedingly abundant grace, even that grace of Christ which appears in his glorious gospel ( v. 15 ): This is a faithful saying, &c. Here we have the sum of the whole gospel, that Jesus Christ came into the world. The Son of God took upon him our nature, was made flesh, and dwelt among us, John i. 14 . He came into the world, not to call the righteous but sinners to repentance, Matt. ix. 13 . His errand into the world was to seek and find, and so save, those that were lost, Luke xix. 10 . The ratification of this is that it is a faithful saying, and worthy of all acceptation. It is good news, worthy of all acceptation; and yet not too good to be true, for it is a faithful saying. It is a faithful saying, and therefore worthy to be embraced in the arms of faith: it is worthy of all acceptation, and therefore to be received with holy love, which refers to the foregoing verse , where the grace of Christ is said to abound in faith and love. In the close of the verse Paul applies it to himself: Of whom I am chief. Paul was a sinner of the first rank; so he acknowledges himself to have been, for he breathed out threatenings and slaughter against the disciples of the Lord, &c., Acts ix. 1, 2 . Persecutors are some of the worst of sinners: such a one Paul had been. Or, of whom I am chief, that is, of pardoned sinners I am chief. It is an expression of his great humility; he that elsewhere calls himself the least of all saints ( Eph. iii. 8 ) here calls himself the chief of sinners. Observe, [1.] Christ Jesus has come into the world; the prophecies concerning his coming are now fulfilled. [2.] He came to save sinners; he came to save those who could not save and help themselves. [3.] Blasphemers and persecutors are the chief of sinners, so Paul reckoned them. [4.] The chief of sinners may become the chief of saints; so this apostle was, for he was not a whit behind the very chief apostles ( 2 Cor. xi. 5 ), for Christ came to save the chief of sinners. [5.] This is a very great truth, it is a faithful saying; these are true and faithful words, which may be depended on. [6.] It deserves to be received, to be believed by us all, for our comfort and encouragement. (3.) The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of, [1.] For the encouragement of others to repent and believe ( v. 16 ): For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to those who should hereafter believe. It was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, First, Our apostle was one of the first great sinners converted to Christianity. Secondly, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. Thirdly, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners. Fourthly, Those who obtain mercy believe on the Lord Jesus Christ; for without faith it is impossible to please God, Heb. xi. 6 . Fifthly, Those who believe on Christ believe on him to life everlasting; they believe to the saving of the soul, Heb. x. 39 . [2.] He mentions it to the glory of God having spoken of the mercy he had found with God, he could not go on with his letter without inserting a thankful acknowledgment of God's goodness to him: Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. Observe, First, That grace which we have the comfort of God must have the glory of. Those who are sensible of their obligations to the mercy and grace of God will have their hearts enlarged in his praise. Here is praise ascribed to him, as the King eternal, immortal, invisible. Secondly, When we have found God good we must not forget to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shown him mercy, and taken him into communion with himself, and yet he calls him the King eternal, &c. God's gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, Dan. vii. 9 . He is immortal, and the original of immortality; he only has immortality ( 1 Tim. vi. 16 ), for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light to which no man can approach, whom no man hath seen nor can see, 1 Tim. vi. 16 . He is the only wise God ( Jude 25 ); he only is infinitely wise, and the fountain of all wisdom. " To him be glory for ever and ever, " or, "Let me be for ever employed in giving honour and glory to him, as the thousands of thousands do," Rev. v. 12, 13 .

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

. This does not mean that Paul before his conversion was what would now be regarded as an open blasphemer--that he was one who abused and reviled sacred things, or one who was in the habit of profane swearing. His character appears to have been just the reverse of this, for he was remarkable for treating what he regarded as sacred with the utmost respect. Php 3:4-6. The meaning is, that he had reviled the name of Christ, and opposed him and his cause--not believing that he was the Messiah; and in thus opposing he had really been guilty of blasphemy. The true Messiah he had in fact treated with contempt and reproaches; and he now looked back upon that fact with the deepest mortification, and with wonder that one who had been so treated by him should have been willing to put him into the ministry. On the meaning of the word blaspheme, Mt 9:3. Compare Acts 26:11. In his conduct here referred to, Paul elsewhere says, that he thought at the time that he was doing what he ought to do, Acts 26:9; here he says that he now regarded it as blasphemy. Learn hence that men may have very different views of their conduct when they come to look at it in subsequent life. What they now regard as harmless, or even as right and proper, may hereafter overwhelm them with shame and remorse. The sinner will yet feel the deepest self-reproaches for that which now gives us no uneasiness. And a persecutor. Acts 9:1, Acts 22:4, 26:11, 1Cor 15:9, Gal 1:13,23. And injurious. The word here used, (υβριστης,) occurs only in one other place in the New Testament, Rom 1:30, where it is tendered despiteful. The word injurious does not quite express its force. It does not mean merely doing injury, but refers rather to the manner or spirit in which it is done. It is a word of intenser signification than either the word "blasphemer," or "persecutor," and means that what he did was done with a proud, haughty, insolent spirit. There was wicked and malicious violence, an arrogance and spirit of tyranny in what he did, which greatly aggravated the wrong that was done. Comp. the Greek in Mt 22:6, Lk 11:45, 18:32, Acts 14:5, 1Thes 2:2; 2Cor 12:10, for illustrations of the meaning of the word. Tindal and Coverdale render it here "tyrant." But I obtained mercy, because I did it ignorantly in unbelief. Comp. Lk 23:34. The ignorance and unbelief of Paul were not such excuses for what he did that they would wholly free him from blame, nor did he regard them as such--for what he did was with a violent and wicked spirit--but they were mitigating circumstances. They served to modify his guilt, and were among the reasons why God had mercy on him. What is said here, therefore, accords with what the Saviour said in his prayer for his murderers: "Father, forgive them, for they know not what they do." It is undoubtedly true that persons who sin ignorantly, and who regard themselves as right in what they do, are much more likely to obtain mercy than those who do wrong designedly. (a) "a blasphemer" Acts 8:3, 1Cor 15:9 (b) "ignorantly" Lk 23:34 Verse 14. And the grace of our Lord was exceeding

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

abundant. That is, in his conversion under these circumstances, and in the aid which was afterwards imparted to him in his work. With faith and love which is in Christ Jesus. Accompanied with the exercise of faith and love; or producing faith and love. The grace which was imparted to him was seen in the faith and love which it produced. 1Cor 15:10.Verse 15. This is a faithful saying. Gr., "Fa

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

ithful is the word," or doctrine-- ολογος. This verse has somewhat the character of a parenthesis, and seems to have been thrown into the midst of the narrative because the mind of the apostle was full of the subject. He had said that he, a great sinner, had obtained mercy. This naturally led him to think of the purpose for which Christ came into the world-- to save sinners --and to think how strikingly that truth had been illustrated in his own case, and how that case had shown that it was worthy the attention of all. The word rendered "saying," means, in this place, doctrine, position, or declaration. The word "faithful," means assuredly true; it was that which might be depended on, or on which reliance might be placed. The meaning is, that the doctrine that Christ came to save sinners might be depended on as certainly true. Comp. 2Ti 2:11, Tit 3:8. And worthy of all acceptation. Worthy to be embraced or believed by all. This is so because (1.) all are sinners and need a Saviour. All, therefore, ought to welcome a doctrine which shows them how they may be saved. (2.) Because Christ died for all. If he had died for only a part of the race, and could save only a part, it could not be said, with any propriety, that the doctrine was worthy of the acceptance of "all". If that were so, what had it to do with all? How could all be interested in it, or benefited by it? If medicine had been provided for only a part of the patients in a hospital, it could not be said that the announcement of such a fact was worthy the attention of all. It would be highly worthy the attention of those for whom it was designed, but there would be a part who would have nothing to do with it; and why should they concern themselves about it? But if it were provided for each one, then each one would have the highest interest in it. So, if salvation has been provided for me, it is a matter claiming my profoundest attention; and the same is true of every human being. If not provided for me, I have nothing to do with it. It does not concern me at all. (3.) The manner in which the provision of salvation has been made in the gospel is such as to make it worthy of universal acceptation. It provides for the complete pardon of sin, and the restoration of the soul to God. This is done in a way that is honourable to God--maintaining his law and his justice; and, at the same time, it is in a way that is honourable to man. He is treated afterwards as a friend of God and an heir of life. He is raised up from his degradation, and restored to the favour of his Maker. If man were himself to suggest a way of salvation, he could think of none that would be more honourable to God and to himself; none that would do so much to maintain the law, and to elevate him from all that now degrades him. What higher honour can be conferred on man than to have his salvation sought as an object of intense and earnest desire by one so great and glorious as the Son of God? (4.) It is worthy of all acceptance, from the nature of the salvation itself. Heaven is offered, with all its everlasting glories, through the blood of Christ--and is not this worthy of universal acceptation? Men would accept of a coronet or crown; a splendid mansion, or a rich estate; a present of jewels and gold, if freely tendered to them; but what trifles are these compared with heaven! If there is anything that is worthy of universal acceptation, it is heaven, for all will be miserable unless they enter there. That Christ Jesus came into the world to save sinners. The great and peculiar doctrine of the gospel. He " came into the world." He, therefore, had a previous existence. He came. He had, therefore, an object in coming. It makes his gospel more worthy of acceptation, that he had an intention, a plan, a wish, in thus coming into the world. He "came" when he was under no necessity of coming; he came to save, not to destroy; to reveal mercy, not to denounce judgment; to save sinners--the poor, the lost, the wandering, not to condemn them; he came to restore them to the favour of God, to raise them up from their degradation, and to bring them to heaven. Of whom I am chief. Gr., first. The word is used to denote eminence, and it means that he occupied the first rank among sinners. There were none who surpassed him. This does not mean that he had been the greatest of sinners in all respects, but that in some respects he had been so great a sinner, that, on the whole, there were none who had surpassed him. That to which he particularly refers was doubtless the part which he had taken in putting the saints to death; but in connexion with this, he felt, undoubtedly, that he had by nature a heart eminently prone to sin. See Rom 7. Except in the matter of persecuting the saints, the youthful Saul of Tarsus appears to have been eminently moral, and his outward conduct was framed in accordance with the strictest rules of the law, Php 3:6, Acts 26:4,6. After his conversion, he never attempted to extenuate his conduct, or excuse himself. He was always ready, in all circles, and in all places, to admit, to its fullest extent, the fact that he was a sinner. So deeply convinced was he of the truth of this, that he bore about with him the constant impression that he was eminently unworthy; and hence he does not say merely that he had been a sinner of most aggravated character, but he speaks of it as something that always pertained to him--" of whom I am chief." We may remark (1.) that a true Christian will always be ready to admit that his past life has been evil; (2.) that this will become the abiding and steady conviction of the soul; and (3.) that an acknowledgment that we are sinners is not inconsistent with evidence of piety, and with high attainments in it. The most eminent Christian has the deepest sense of the depravity of his own heart, and of the evil of his past life. (c) "faithful saying" 2Ti 2:11, Tit 3:8 (d) "came into the world" Mt 9:13, Lk 19:10 Verse 16. Howbeit for this came. That is, this was

on, of the causes, or this was a leading reason. We are not to suppose that this was the only one. God had other ends to answer by his conversion than this; but this was one of the designs why he was pardoned-- that there might be for all ages a permanent proof that sins of the deepest dye might be forgiven. It was well to have one such example at the outset, that a doubt might never arise about the possibility of forgiving great transgressors. The question thus would be settled for ever. That in me first. Not first in the order of time, as our translation would seem to imply, but that in me the first or chief of sinners ενεμοιπρωτω he might show an example. The idea is, that he sustained the first rank as a sinner, and that Jesus Christ designed to show mercy to him as such, in order that the possibility of pardoning the greatest sinners might be evinced, and that no one might afterwards despair of salvation on account of the greatness of his crimes. Might show forth all long-suffering. The highest possible degree of forbearance, in order that a case might never occur about which there could be any doubt. It was shown by his example that the Lord Jesus could evince any possible degree of patience, and could have mercy on the greatest imaginable offenders. For a pattern. υποτυπωσιν. This word occurs nowhere else in the New Testament, except in 2Ti 1:13, where it is rendered form. It properly means a form, sketch, or imperfect delineation. Then it denotes a pattern or example, and here it means that the case of Paul was an example for the encouragement of sinners in all subsequent times. It was that to which they might look when they desired forgiveness and salvation. It furnished all the illustration and argument which they would need to show that they might be forgiven. It settled the question for ever that the greatest sinners might be pardoned; for as he was "the chief of sinners," it proved that a case could not occur which was beyond the possibility of mercy. Which should hereafter believe on him to life everlasting. All might learn from the mercy shown to him that salvation could be obtained. From this verse we may learn (1.) that no sinner should despair of mercy. No one should say that he is so great a sinner that he cannot be forgiven. One who regarded himself as the "chief" of sinners was pardoned, and pardoned for the very purpose of illustrating this truth, that any sinner might be saved. His example stands as the illustration of this to all ages; and were there no other, any sinner might now come and hope for mercy. But there are other examples. Sinners of all ranks and descriptions have been pardoned. Indeed, there is no form of depravity of which men can be guilty, in respect to which there are not instances where just such offenders have been forgiven. The persecutor may reflect that great enemies of the cross like him have been pardoned; the profane man and the blasphemer, that many such have been forgiven; the murderer, the thief, the sensualist, that many of the same character have found mercy, and have been admitted to heaven. (2.) The fact that great sinners have been pardoned, is a proof that others of the same description may be also. The same mercy that saved them can save us--for mercy is not exhausted by being frequently exercised. The blood of atonement which has cleansed so many can cleanse us--for its efficacy is not destroyed by being once applied to the guilty soul. Let no one then despair of obtaining mercy because he feels that his sins are too great to be forgiven. Let him look to the past, and remember what God has done. Let him remember the case of Saul of Tarsus; let him think of David and Peter; let him recall the names of Augustine, and Col. Gardiner, and the Bari of Rochester, and John Newton, and John Bunyan--and thousands like them, who have found mercy; and in their examples let him see a full proof that God is willing to save any sinner, no matter how vile, provided he is penitent and believing. (a) "pattern" Rom 15:4 Verse 17. Now unto the King eternal. This ascription of praise is offere

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

d to God in view of the mercy which he had shown to so great a sinner. It is the outbreak of that grateful emotion which swelled his bosom, and which would not be denied expression, when Paul recalled his former life and the mercy of God to his soul. It somewhat interrupts indeed the train of his remarks, but the heart was so full that it demanded utterance. It is just an instance of the joy and gratitude which fill the soul of a Christian when he is led along in a train of reflections which conduct him to the recollection of his former sin and danger, and to the fact that he has obtained mercy and has now the hope of heaven. The apostle Paul not unfrequently, in accordance with a mode of writing that was common among the Hebrews, interposes an expression of praise in the midst of his reasonings. Comp. Rom 1:25, 2Cor 11:31. God is called King here, as he is often in the Scriptures, to denote that he rules over the universe. A literal translation of the passage would be, "To the King of ages, who is immortal," etc. The meaning of this expression--"the King of ages" βασιλειτωναιωνων -- is, that he is a King who rules throughout all ages. This does not mean that he himself lives for ever, but that his dominion extends over all ages or generations. The rule of earthly monarchs does not extend into successive ages; his does. Their reign is temporary; his is enduring, and continues as one generation after another passes on, and thus embraces them all. Immortal. This refers to God himself, not to his reign. It means that he does not die, and it is given to him to distinguish him from other sovereigns. All other monarchs but God expire--and are just as liable to die at any moment as any other men. Invisible. 1Timm 6:16. Jn 1:18. The only wise God. Rom 16:27. The word " wise " is wanting in many.Mss., and in some editions of the New Testament. It is omitted by Griesbach; marked as doubtful by Tittman; and rejected in the valuable edition of Hahn. Erasmus conjectures that it was added against the Arians, who maintained that the Father only was God, and that as he is here mentioned as such, the word wise was interpolated to denote merely that the attribute of perfect wisdom belonged only to him. Wetstein regards the reading as genuine, and suspects that in some of the early manuscripts where it is wanting it was omitted by the transcriber, because it was regarded as inelegant for two adjectives to be united in this manner. It is not easy to determine as to the genuineness of the reading. The sense is not materially affected, whichever view be adopted. It is true that Jehovah is the only God; it is also true that he is the only wise God. The gods of the heathen are "vanity and a lie," and they are wholly destitute of wisdom. See Ps 115:3-8, 135:16-18, Isa 40:18-20, 44:10-17. Be honour. Let there be all the respect and veneration shown to him which is his due. And glory. Praise. Let him be praised by all for ever. Amen. So be it; an expression of strong affirmation. Jn 3:3. Here it is used to denote the solemn assent of the heart to the sentiment conveyed by the words used. Mt 6:13, 1Cor 14:16. (b) "eternal" Ps 10:16 (c) "invisible" 1Timm 6:15,16 (d) "wise God" Jn 1:16 (e) "God" Rom 16:27 (f) "honour and glory" 1Chr 29:11 Verse 18. This charge. This command or injunction. It does not refer to any "charge," or

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

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

"cure," which he had as bishop or minister, as the word is sometimes used now, but to the commands or injunctions which he was delivering to him. The command particularly referred to is that in 1Timm 1:3. According to the prophecies which went before on thee. The general meaning of this is plain. It is, that Paul was committing to him an important trust, and one that required great wisdom and fidelity; and that in doing it he was acting in conformity with the hopes which had been cherished respecting Timothy, and with certain expressed anticipations about his influence in the church. From early life the hope had been entertained that he would be a man to whom important trusts might be committed; and it had been predicted that he would be distinguished as a friend of religion. These hopes seem to have been cherished in consequence of the careful training in religion which he had had, 2Ti 2:2, 3:15, and probably from the early indications of seriousness, prudence, and piety, which he manifested. It was natural to entertain such hopes; and it seems, from this place, that such hopes had even assumed the form of predictions. It is not absolutely necessary to suppose that these predictions referred to by the word prophecies were inspired, for the word may be used in a popular sense, as it is often now, We speak now familiarly of predicting or foretelling the future usefulness of a serious, prudent, studious, and pious youth. We argue �rom what he is, to what he will be, and we do not deem it unsafe or improper to hazard the prediction that, if he lives, he will be a man to whom important interests may be intrusted. As there were, however, prophets in the Christian church, Acts 11:27; 1Cor 14:32, and as it is possible that in some cases they were inspired to foretell future events, it cannot be regarded as improper to suppose that some of them had foretold the future usefulness of this religiously educated youth. Whatever may be meant by the expression, this general observation may be made, that when a young man enters on the active duties of life, and when great interests are intrusted to him, it is not improper to remind him of the hopes which had been cherished of him; of the anticipations which had been formed of his future usefulness; and of the expressions which have been used by the pious and the discerning respecting his future character. This is a kind of reminiscence which will rather increase his sense of responsibility than flatter his vanity; and it may be made a means of exciting him to diligence and fidelity. A virtuous young man will not willingly disappoint the long-cherished hopes of his friends. He will be likely to be made more diligent by the remembrance of all their fond anticipations of his future success. That thou by them. By those prophecies. That is, that being stimulated and excited by those predictions and hopes, you might be led to fidelity and usefulness. Mightest war a good warfare. The Christian life is often compared to a warfare or struggle for victory, comp. Eph 6:10-17, 1Cor 9:7 2Cor 10:4, and the services of the Christian ministry especially are likened to those of a soldier, 2Ti 2:3,4, 4:7. The meaning here is, that he should contend with earnestness as a Christian and a minister in that holy service in which he was engaged, and endeavour to secure the victory. He "wars a good warfare" who is engaged in a righteous cause; who is faithful to his commander and to his post; who is unslumbering in observing the motions of the enemy, and fearless in courage in meeting them; who never forsakes his standard, and who continues thus faithful till the period of his enlistment has expired, or till death. Such a soldier the Christian minister should be. (a) "according to the prophecies" 1Thes 4:14 (*) "on thee" "concerning thee"Verse 19. Holding faith. Fidelity to the cause in which you are enlisted as a good soldi

Paul's Charge to Timothy. ( a. d. 64.) 18 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; 19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: 20 Of whom is Hymenæus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. Here is the charge he gives to Timothy to proceed in his work with resolution, v. 18 . Observe here, The gospel is a charge committed to the ministers of it; it is committed to their trust, to see that it be duly applied according to the intent and meaning of it, and the design of its great Author. It seems, there had been prophecies before concerning Timothy, that he should be taken into the ministry, and should prove eminent in the work of the ministry; this encouraged Paul to commit this charge to him. Observe, 1. The ministry is a warfare, it is a good warfare against sin and Satan: and under the banner of the Lord Jesus, who is the Captain of our salvation ( Heb. ii. 10 ), and in his cause, and against his enemies, ministers are in a particular manner engaged. 2. Ministers must war this good warfare, must execute their office diligently and courageously, notwithstanding oppositions and discouragements. 3. The prophecies which went before concerning Timothy are here mentioned as a motive to stir him up to a vigorous and conscientious discharge of his duty; so the good hopes that others have entertained concerning us should excite us to our duty: That thou by them mightest war a good warfare. 4. We must hold both faith and a good conscience: Holding faith and a good conscience, v. 19 . Those that put away a good conscience will soon make shipwreck of faith. Let us live up to the directions of a renewed enlightened conscience, and keep conscience void of offence ( Acts xxiv. 16 ), a conscience not debauched by any vice or sin, and this will be a means of preserving us sound in the faith; we must look to the one as well a the other, for the mystery of the faith must be held in a pure conscience, ch. iii. 9 . As for those who had made shipwreck of the faith, he specifies two, Hymeneus and Alexander, who had made a profession of the Christian religion, but had quitted that profession; and Paul had delivered them to Satan, had declared them to belong to the kingdom of Satan, and, as some think, had, by an extraordinary power, delivered them to be terrified or tormented by Satan, that they might learn not to blaspheme not to contradict or revile the doctrine of Christ and the good ways of the Lord. Observe, The primary design of the highest censure in the primitive church was to prevent further sin and to reclaim the sinner. In this case it was for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1 Cor. v. 5 . Observe, (1.) Those who love the service and work of Satan are justly delivered over to the power of Satan: Whom I have delivered over to Satan. (2.) God can, if he please, work by contraries: Hymeneus and Alexander are delivered to Satan, that they may learn not to blaspheme, when one would rather think they would learn of Satan to blaspheme the more. (3.) Those who have put away a good conscience, and made shipwreck of faith, will not stick at any thing, blasphemy not excepted. (4.) Therefore let us hold faith and a good conscience, if we would keep clear of blasphemy; for, if we once let go our hold of these, we do not know where we shall stop.

er should do. This does not mean, as it seems to me, that Timothy should hold to the system of doctrines revealed in the gospel, but that he should have that fidelity which a good soldier ought to have. He should not betray his trust. He should adhere to the cause of his Master with unwavering steadfastness. This would include, of course, a belief of the truth, but this is not the leading idea in the phrase. And a good conscience. Acts 23:1. A good conscience, as well as fidelity, is necessary in the service of the Redeemer. A good conscience is that which is well informed in regard to what is right, and where its dictates are honestly followed. Which some having put away. That is, which good conscience some have put from them, or in other words, have not followed its dictates The truth thus taught is, that men make shipwreck of their faith by not keeping a good conscience. They love sin. They follow the leadings of passion. They choose to indulge in carnal propensities. As a matter of course, they must, if they will do this, reject and renounce the gospel. Men become infidels because they wish to indulge in sin. No man can be a sensualist, and yet love that gospel which enjoins purity of life. If men would keep a good conscience, the way to a steady belief in the gospel would be easy. If men will not, they must expect sooner or later to be landed in infidelity. Concerning faith. In respect to the whole subject of faith. They are unfaithful to God, and they reject the whole system of the gospel. "Faith" is sometimes used to denote the gospel--as faith is the principal thing in the gospel. Have made shipwreck. There is an entire destruction of faith--as a ship is wholly ruined that strikes on a rock and sinks. (b) "Holding faith". " 1Timm 3:9 Verse 20. Of whom is Hymeneus and Alexander. Hymeneus is nowhere else mentioned in the N

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

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

ew Testament, except in 2Ti 2:17, where he is mentioned in connection with Philetus as a very dangerous man. An Alexander is mentioned in Acts 19:33, which some have supposed to be the same as the one referred to here. It is not certain, however, that the same person is intended. Acts 19:33. In 2Ti 4:14, Alexander the coppersmith is mentioned as one who had done the apostle "much evil," and there can be little doubt that he is the same person who is referred to here. One of the doctrines which Hymeneus held was that the "resurrection was past already," 2Ti 2:18; but what doctrine Alexander held is unknown. It is not improbable, as he is mentioned here in connection with Hymeneus, that he maintained the same opinion; and, in addition to that, he appears to have been guilty of some personal injury to the apostle. Both also were guilty of blasphemy. Whom I have delivered unto Satan. On the meaning of this expression, 1Cor 5:5. That they may learn not to blaspheme. It cannot be supposed that Satan would undertake to teach them not to blaspheme, or that Paul put them under him as an instructor on that subject. The instructions of Satan tend rather to teach his followers to blaspheme, and none in his school fail to be apt scholars. The meaning here is, that Paul excommunicated them, and not improbably brought upon them, by giving them over to Satan, some physical maladies, that they might be reformed. Comp. 1Cor 5:5. It is not entirely clear what is meant by blaspheme in this place. Comp. 1Timm 1:13 It cannot be supposed that they were open and bold blasphemers, for such could not have maintained a place in the church, but rather that they held doctrines which the apostle regarded as amounting to blasphemy; that is, doctrines which were in fact a reproach on the Divine character. There are many doctrines held by men which are in fact a reflection on the Divine character, and which amount to the same thing as blasphemy. A blasphemer openly expresses views of the Divine character which are a reproach to God; an errorist expresses the same thing in another way--by teaching as true about God that which represents him in a false light, and to suppose which, in fact, is a reproach. The spirit with which this is done in the two cases may be different; the thing itself may be the same. Let us be careful that we hold no views about God which are reproachful to him, and which, though we do not express it in words, may lead us to blaspheme him in our hearts. (c) "delivered unto Satan" 1Cor 5:5