ANNOTATIONS ON THE FIRST EPISTLE OF PAUL THE APOSTLE TO TIMOTHY.

THE ARGUMENT AND ANALYSIS.

The Apostle in the former Epistles, propounded general doctrines and instructions to all Christians, both concerning faith and manners: But in these ensuing Epistles to Timothy and Titus, he delivers peculiar precepts to the ministers of the Gospel, as well those who are in place of authority, as Timothy and Titus, as inferior pastors, presbyters, and deacons: And though he had other fellow-laborers, as Silas, and Luke, and Mark and Tychicus: Yet he writes to these two only, because the other were for the most part with him: But these were appointed by him to govern those Churches in which he had laid the foundations of Christianity.

The parts of this Epistle are answerable to the eminent parts and gifts of the author, who was both an Apostle, and a Prophet, and a pastor of the Church.

1. As an Apostle he prescribes canons concerning public prayer, and the habit and carriage of women in the Church, chap. 2. Concerning the office of bishops, and deacons, chap. 3. Concerning the censuring and reproof of all degrees, the ordination and maintenance of elders, choice and provision for widows, chap. 5. Concerning the duty of servants, and particular charge of the rich, chap. 6.

2. As a Prophet he foretells the Apostasy of many in latter times, whose devilish doctrine he relates, and confutes, chap. 4.

3. As a pastor;

   1. He instructs Timothy in the right end and use of the Law, and the main scope also of the Gospel, chap. 1. As also in the doctrine of the Church, and the blessed truth, therein taught and professed, chap. 3. And of the lawful use of all creatures taken with thanksgiving. chap. 4.

   2. He exhorts him to proficiency in his ministerial function, chap. 5. To constancy in his profession, observance of his precepts, especially, That he eschew all vain babblings, and disputes of sophistry, and continue in the simplicity of sincere doctrine, chap. 6.

CHAPTER 1

Vers. 1. {By the commandment} Gr. according to the commandement.

{our hope} Hope is here taken for the chief object of our hope, which is Christ, by whose merits we hope to obtain remission of our sins, and eternal life.

V. 2. {own son} He calls him his own son in the faith, either because he was a means and instrument whereby Christ was perfectly formed in Timothy; or because he served him as a son does his father, viz. in the ministry; or because he resembled the Apostle both in his preaching, and in his life, as a natural son is like his father.

{grace, mercy, and peace} Grace is the fountain from whence mercy and peace flow; for the free goodwill of God, whereby he has chosen us in Christ, procures us mercy in the forgiveness of sins, and by the apprehension of this mercy we have peace of conscience.

V. 3. {at Ephesus} Gr. in Ephesus.

{teach no other doctrine} The chief pastors of the Church, who were endued with Apostolical authority, as was Timothy, were to forbid any to preach, not only doctrine that was contrary, but that which was beside that which the faithful have received from the Apostles, Gal. 1.3, 9.

V. 4. {Neither give heed to fables} See chap. 4.7. and 6.4. 2 Tim. 2.23. Tit. 1.14. and 3.9. The doctrine of faith is corrupted, not only by false opinions, but also by vain and curious speculations, which no way tend to godly edifying.

{and endless} He calls them endless, not because in the genealogies there was no end, neither upwards, nor downwards; but because those of the Jews, who embraced Christian religion, were so addicted to these genealogies, that they might have a pretense of claiming kindred of Christ, that they made no end of drawing down their lines of descent from David, or from Abraham: or because the questions moved concerning genealogies, by reason of the slender proof and ground they had for them, could receive no determination or end.

{minister} Gr. exhibit, or, yeeld.

V. 5. {Now} Or, but.

{end of the Commandment} That is, the perfection and complement of the Law, Rom. 13.8. Or the main scope and drift of the commandments of God, both in the Law and Gospel.

{charity, out of a pure heart} There is neither love without a good conscience, nor a good conscience without faith, nor faith without the Word of God.

V. 6. {having swerved} Or, not aiming at.

V. 7. {whereof they affirm} Or, concerning what things they undertake to make good, or confirm.

V. 8. {if a man use it lawfully} Gr. Tec. shall use. The Law is given to excellent purpose, if we make such use of it as we ought, not seeking to be justified by the observation thereof, but to be directed by it in our obedience, as a perfect rule of life, and to be brought by it to Christ, Gal. 3.24.

V. 9. {righteous man} The Law is not made for the coercion, restraint, condemnation, or punishment of the righteous, but of lawless and disorderly persons.

{for sinners} Such as make sin all their employment and occupation, such as go on in their sins with pleasure and delight.

{murderers of fathers} He sets down some of the most enormous sins, not as if the Law did not condemn as well all the rest, to the very least; but only to convince those hypocritical zealots of the Law, who were themselves obnoxious to horrible vices; such as they are, which the Apostle instances in.

V. 10. {menstealers} Or, making slaves of men.

{sound doctrine} Or, wholesome. That is, not tainted with heresy. Or, wholesome, that is, which brings health to the soul.

V. 11. {glorious Gospel} Gr. Gospel of glory.

V. 13. {injurious} Or, wrong-doer; or, contumelious traducer.

V. 15. {a faithful saying} πιστὸς, that is, ἀξιόπιστος, a firm truth, a sure foundation, upon which we may build our belief.

{Christ Jesus came into the world, &c.} See Matth. 9.13. Mark 2.17.

{I am chief} Though Saint Paul were now a convert, and a Saint, yet he ranks himself among the greatest sinners, in regard of his former life which had been stained with the foul sins of blasphemy against Christ, and persecution of the professors of the Gospel unto death.

V. 17. {eternal} Gr. of ages, or, worlds.

{for ever and ever} Gr. to worlds of worlds, or, ages of ages.

V. 18. {by them} Gr. in them.

{war a good warfare} A good warfare; as a Christian, against the world, the flesh, and the devil; as a faithful minister of the Gospel, against all false apostles, and corrupters of the true faith, 2 Tim. 4.7.

V. 19. {Holding faith} That is, the profession or doctrine of the true faith, as appears by the opposition to the blasphemings of Hymeneus, and Alexander.

{good conscience} An upright conscience, that directs a man in all his doings to that whereof he has been instructed out of the Word of God.

{some having put away} Some whom God, for giving reins to a licentious course of life, against the dictates of their own conscience, has punished, by taking away the light of his Spirit from them, that in the midst of their course they should lose their most precious spiritual merchandise, and be drowned in error and heresy, after the manner of those who in a sea tempest suffer shipwreck.

V. 20. {Hymenaeus and Alexander} Some do hold this Alexander to be he of whom mention is made, Acts 19.33. whereof there is no certainty; yet being joined here with Hymeneus, it is most probable, that he was guilty of the same blasphemous heresy, for which Hymeneus is taxed, 2 Tim. 2.18. viz. the denial of the resurrection of the dead.

{whom I have delivered unto Satan} By Ecclesiastical excommunication; whereof see a further declaration upon 1 Cor. 5.5.

{learn not to blaspheme} That they may consider themselves better, and come to the acknowledgment of their error, which is the end and scope of Ecclesiastical discipline: Or if they did not retract their errors, they might do less hurt to the Church, and by their punishment be a warning to other blasphemers and seducers; for the Greek word παιδευθῶσι, signifies, not only to be taught, but to be chastened and corrected.

CHAPTER 2

Vers. 1. {Exhort} Or, desire.

{supplications, prayers} Either these words are synonymies, all signifying the public devotions of the Church in her service and liturgy; or, they may be thus distinguished: by δέησις, are meant such prayers as we make in our necessities and distresses, to prevent and avoid evils that may befall us, or are come upon us; by προσευχαὶ, such prayers wherein we sue for good things at God’s hands, namely, spiritual and temporal blessings; by ἐντεύξεις, such prayers wherein we entreat for the good of others.

{for all men} That is, all kinds of men, Jews, Gentiles, bond, free, faithful, infidels, friends, enemies, great men, and mean ones, public and private; or, as the word is often taken in Scriptures, as Matth. 4.23. πᾶσαν νόσον, all diseases, that is, all sorts of diseases, Luke 11.42. πᾶν λάχανον, all manner of herbs.

V. 2. {For Kings} He mentions kings particularly, either because the kings and magistrates were then enemies to the Church, and persecutors of the Saints of God, and some might peradventure make scruple whether they ought to pray for such; the Apostle therefore resolves, they ought; and yields a double reason for it, the former in this verse, that through God’s blessing upon their government we may enjoy peace, (Jer. 29.7.) The latter in the fourth verse, because God excludes no sorts or conditions of men from the means of salvation. Or, he names kings in the first place, because they are highest in dignity, and upon the good use of their power very much depends the safety of the Church and commonwealth.

{authority} Or, eminent place.

{honesty} Or, comelinesse.

V. 4. {all men to be saved} By as much as appears unto us by his will revealed in the Gospel, he excluding none by name, neither nation nor condition whatsoever, Matth. 28.19. Mark 16.15. Or, all, may be taken, not pro singulis generum, but pro generibus singulorum, Vers. 1.

{knowledge of the truth} That is, the doctrine of the Gospel, as the word is taken, John 5.33. and 8.32. and 18.37.

V. 5. {between} Gr. of.

{the man Christ Jesus} The Apostle does not add man to exclude the divine nature from his mediatorship: for he is God revealed in the flesh, 1 Tim. 3.16. and God has purchased his Church by his blood, which through the eternal Spirit he offered without spot unto God, Heb. 9.14. but to express that nature in which he paid the ransom for us, mentioned in the verse following; and to show that our Mediator being a man, all sorts of men have by faith free access unto him, and his offering, Heb. 2.10.

V. 6. {a ransom for all} All that do believe in him, Matth. 20.28. John 3.16. and 10.15. and Rom. 1.16. and 5.22.

{to be testified in due time} Or, a testimony. Gr. Tec. for all in due time. The word μαρτύριον, is left out in the Greek copy written by Tecla, and the sense is full without it, Who gave himself a ransom for all in due time; but if we retain the word because most copies have it, the meaning is, That the ransom he paid was a real testimony of his mediatorship betwixt God and man, whereby he reconciled both. Or the meaning is, That though their ransom were paid at one time, yet it is testified to several nations καιροῖς ἰδίοις, at several seasons appointed by God for their conversion.

V. 7. {whereunto} See 2 Tim. 1.11.

{ordained a preacher} Gr. Tec. trusted to be a preacher.

{teacher of the Gentiles} See Gal. 2.7, 8.

V. 8. {pray every where} Devotion is not now confined to one place as the solemn sacrifice and service was in the time of the law; but as occasion is offered we are to pray everywhere, looking not so much to outward circumstances, as to the inward devotion of the heart, lifting up our hands to God in holiness, charity, and faith.

V. 9. {Women adorn themselves, &c.} See 1 Pet. 3.3.

{broidered hair} Or, plaited. Women ought to desire rather inward than outward ornaments, and in adorning themselves outwardly, they must have a care that it be done in a fashion that may argue neither wantonness, nor curious niceness, nor wastefulness, nor pride, 1 Pet. 3.3.

V. 11. {silence with all subjection} Gr. in. Learn of their own husbands, nor to take upon them to teach them: but in modest silence to receive instruction and command from them, 1 Cor. 14.34.

V. 12. {I suffer not a woman, &c.} See 1 Cor. 14.34.

{silence} Gr. quietnesse.

V. 13. {Adam was first formed} Adam had the priority in his creation, the woman was made after him, and for him, and of him, Gen. 2.7, 21, 22. 1 Cor. 11.8.

V. 14. {Adam was not deceived} Immediately of the devil as Eve was: neither does the story itself say that Adam was deceived by Eve, but only that he took the forbidden fruit of her and did eat, Gen. 3.6.

{was in the transgression} The woman was first and deepest in the transgression, and a means to induce her husband to sin, wherefore also by way of punishment she was more straitly subjected to her husband, Gen. 3.16.

V. 15. {in childbearing} Or, by child-bearing. If διὰ be taken, as it is most commonly, to signify by, or through, then the meaning is, That though painful child-bearing were part of the punishment inflicted upon Eve and her sex, for her first transgression, in eating the forbidden fruit, and tempting her husband to sin likewise; yet she and all faithful women shall be saved by Mary’s bearing the holy child Jesus. For as κτίσις, signifying creation, is taken by a metonymy for the creature, Rom. 8.19, 20, 21, 39. so also τεκνογονία for τοῦ γεννηθέντος, child-bearing for the child born, the blessed fruit of the Virgin’s womb, Luke 1.42. But if the preposition διὰ be taken for in, as Rom. 4.11. πιστευόντων δι’ ἀκροβυστίας for ἐν ἀκροβυστίᾳ, and in many other places, then the meaning is, That notwithstanding by child-bearing and subjection to man, God has imprinted on women the mark of the punishment inflicted upon Eve, and all women that conceive and bring forth children; whence some peradventure might have conjectured that in regard of this curse, there was no hope of salvation for women unless it were for the unmarried, or those that were childless: yet the Apostle teaches that this shall not hinder their salvation, if they abide in the faith, nor the bodily evils and sorrows that they endure to stop the operation of the Spirit of grace in them. Or, bearing and breeding children is an ordinary way through which women go to heaven, chap. 5.14.

CHAPTER 3

Vers. 1. {A true saying} Gr. faithful. See 1 Tim. 1.15.

{if a man desire} Not ambitiously affect, but finds in himself a fitness and willingness to take upon him that office, moved thereunto by an holy and sincere affection to consecrate himself unto God in the service of his Church, and to employ and improve there those gifts which he has received of him for the edification of God’s people.

{a bishop} That is, the office of an overseer; which word may either have relation to the flock of Christ only, and in that sense it belongs to all pastors who have cure of souls: Or, to the pastors themselves also, as well as the flock; and in that sense antiquity has appropriated the word to signify the chief presbyter, or minister, who had a superintendency over an whole Church comprised within a city, or diocese, in which there were divers inferior pastors. See the note upon Philippians 1.1.

{a good work} See 1 Thess. 5.13.

V. 2. {A bishop, &c.} See Tit. 1.6, &c.

{blameless} The word ἀνεπίληπτος, signifies not faultless, for there are no such in the world, but such an one who has not been, or cannot be appeached with any crime, a man that is not tainted with any common blemish, 1 Cor. 1.8. Luke 1.6.

{the husband of one wife} He that is to be chosen a bishop, must not necessarily be a married man, but necessarily be no polygamist; that is, such an one who has been husband but of one wife at once, Hieron. Epist. 82. c. 2. For though polygamy were a common practice among the Jews, yet it was ever held a scandal and a brand among Christians: therefore none who had that brand upon him, ought to be chosen either bishop, or deacon, ver. 12.

{of good behaviour} Or, modest.

{apt to teach} Not only men endued with sufficient knowledge to teach, but such as are willing and ready upon all occasions to instruct the people of God.

V. 3. {Not given to wine} Or, not ready to quarrel and offer wrong, as one that is in wine.

{filthy lucre} He forbids in a bishop not only covetousness, which is afterwards taxed, but the taking of any base course, or using any unworthy means, to improve his estate: in which kind the Bishops of Rome of all other are most notoriously faulty, who make a gain of all sorts of sin, even those that are not to be named among Christians.

{not covetous} Gr. not a lover of silver.

V. 4. {gravity} Gr. comelinesse.

V. 6. {a novice} Or, one newly come to the faith. νέοφυτον. Not a man newly planted, or engrafted into Christ by baptism; or not such an one who has newly entered into the study of divinity.

{lifted up} Gr. puffed up, or, swollen with.

{fall into the condemnation of the devil} Lest by reason of his sudden advancement to that degree, he take occasion to be proud, which will undo him, and so he fall into the same condemnation that the devil himself is fallen into. Or lest he be subject to the censure of calumniating persons.

V. 8. {grave} Or, honest.

V. 9. {Holding the mystery of the faith} Either deeper and more abstruse and hidden points of saving knowledge; or in general the doctrine of the Gospel which is a mystery indeed, for flesh and blood cannot reveal it unto us, nor can the most learned perfectly comprehend it, 1 Cor. 2.7.

V. 10. {use the office of a deacon, being} Or, minister, and being.

V. 11. {grave} Or, honest; or, modest.

V. 12. {deacons be the husbands} See verse 2.

V. 13. {used the office} Or, ministred.

{good degree} Deservedly obtain the honor to be preferred to an higher office in the Church.

{boldness in faith} Or, liberty of speech. Greater courage and holy boldness in the profession of the Gospel: for the testimony of a good conscience, and the faithful discharge of the ministry makes a man bold as a lion, whereas the contrary stops a man’s mouth, and makes him a coward in Christ’s quarrel.

V. 14. {shortly} Gr. sooner.

V. 15. {house of God} As the Catholic Church is as it were the whole house of God; so every particular Church, as this of Ephesus was, in which Timothy resided, was a part thereof, and by a synecdoche may be called the house of God, because God dwells therein by his Word and Spirit, 1 Cor. 3.16. Heb. 3.5, 6.

{the living God} See Rom. 9.26. 2 Cor. 3.3. 1 Thes. 1.9.

{pillar and ground of the truth} Or, stay. Some refer these words to them that follow, verse 16. and thus make the construction, The pillar and ground of truth, and without controversie great is the mystery of godlinesse, viz. God, &c. Others refer them to the words immediately going before, the house of God, which is called the pillar and ground of truth in respect of the profession, and maintenance of the true religion of God, which it both supports as a pillar, and makes it openly known to others, as the magistrates used to hang and affix their orders and proclamations on pillars, or other places of strength and firmness; and here consequently is declared the office and duty of the Church in publishing the same truth, and defending it against all errors, contradictions, and corruptions whatsoever. Or it may be referred to Timothy, as it is by divers of the ancients, and read, he being a pillar and upholder of the truth, Gal. 2.9. Rev. 3.12.

V. 16. {mystery of godliness} Not barely of ceremonies, as were those mysteries of the law of Moses, nor of vain and profane superstitions, as those of the Gentiles; but most holy indeed and truly religious, whereby God is served in spirit and truth.

{God} That is, the eternal Son of God, as the word is taken, Joh. 1.1. Acts 20.28. Rom. 9.5.

{was manifest} Made his divinity known, Luke 24.19. Joh. 1.14.

{in the flesh} That is, in the human nature which he assumed into the unity of his person, John 1.14. Rom. 1.3. Heb. 2.14.

{justified in the Spirit} In or by the Spirit, which is to be understood of the divine nature of Christ, whereby he has raised himself again from the dead; and consequently also was approved to be righteous and innocent, notwithstanding he was condemned both by Jews and Gentiles as a malefactor. Or declared to be the Son of God, Rom. 1.4.

{seen of Angels} As of his messengers and ministers, both at his nativity, Luke 2.14. and at his temptation, Matth. 4.11. and at his passion, Luke 22.43. and at his resurrection, Luke 24.4. and at his ascension, Acts 1.10.

{preached unto the Gentiles} Gr. among.

{received up into glory} To the right hand of his Father, from whence he pours out the gifts of his Spirit upon the Church, and manifests his glory by signs and wonders, Mark 16.19, 20. Acts 1.2. and 2.4, 33.

CHAPTER 4

Vers. 1. {Spirit speaketh expressly} In the Scriptures concerning apostasy from the faith in general, and seduction by false teachers, Matth. 24.23, 24. Luke 18.8. but to me by special revelation, that the false prophets shall broach such false and damnable doctrines in particular as are after mentioned.

{in the latter times, &c.} See 2 Tim. 3.1.

{seducing spirits} Either he means devils, who are lying spirits, or wicked or ungodly men, who are the devil’s instruments, to spread errors and heresies, as the word is taken, 1 John 4.1.

V. 2. {seared with an hot iron} Either branded consciences, or stigmatized with the marks of many foul and enormous crimes; a metaphor taken from rogues who are burnt in the hand, or some other part of the body. Or consciences so insensible of their own dangerous estate, and of the fearful judgments of God, as dead and hard flesh seared with an hot iron, whereby physicians consume rotten flesh to save the sounder parts.

V. 3. {Forbidding to marry} This prediction is verified at this day in the Romish Church, which forbids any in holy orders to marry. It is true, the Manichees, Eucratites, and other heretics disparaged marriage, and disallowed it in those they called their perfect ones: but we read of none that by laws and canons prohibited marriage, save the Bishops of Rome, and such as adhere unto them.

{to abstain from meats} Either these words have a reference to the former words, verse 1. doctrines of devils, and all the words between are to be enclosed in a parenthesis, and so the coherence is giving heed to doctrines of devils, namely, this, to abstain from meats, &c. Or else there is an ellipsis, and the word κελευόντων, or some such like is to be understood; a like example whereof we have above, chap. 2.12. γυναῖκι διδάσκειν οὐκ ἐπιτρέπω, ἀλλὰ (supple ἐπιτρέπω) εἶναι ἐν ἡσυχίᾳ, and 1 Cor. 14.34. Or like that 1 Cor. 3.2. For the meaning, the Apostle does not condemn it for an heretical practice, to abstain from certain meats out of a mere politic respect to save the breed of cattle, or medicinable, to avoid some diseases; but upon pretense of holiness, or conscience, as if some meats were unclean in their own nature, or at least less holy than others, Col. 2.21.

V. 5. {sanctified by the word of God} It is made pure and holy in respect of us, so that we may use it with a good conscience as received at the Lord’s hand.

{and prayer} That our meats may be sanctified to us, we must first confess and acknowledge that God is the Creator and giver of these creatures which we use. Secondly, that we are of the number of those who through Christ’s benefit have recovered that right over all the creatures which Adam lost by his fall. Thirdly, by our prayers we crave of the Lord that we may use those meats with a good conscience, which we receive at his hands. Fourthly, we make an end of our eating and drinking with thanksgiving to God, as we begin it with prayer.

V. 7. {unto godliness} It is not only requisite that the minister of the Word be sound in doctrine, but also, that his life be godly and religious.

V. 8. {bodily exercise profiteth little} Or, for a little time. Some hereby understand the exercises of those that strived for prizes, by wrestling, running, or the like; of which the Apostle speaks, 1 Cor. 9.25. But the Apostle here treating of good works, others do more fitly understand this of external exercises of mortification, whereby the body is tamed and kept under; as watching, abstinence from such and such meats, lying hard, and the like; which are otherwise lawful in themselves, and indeed may have some use; but little in comparison of godliness, in regard that all the benefit that can accrue thereby, is but to subdue the members of the body, and curb the outward motions and actions thereof, 1 Cor. 9.27. They are no way able to purify the heart, and the inward man, as a lively faith and the true fear and love of God does, Rom. 8.13.

{promise of the life that now is} Of the blessings of this present life, so far as they conduce to our eternal happiness, and of the life to come absolutely.

V. 10. {Saviour of all men} God in general not only saves all men, but beasts also, Psalm 36.6. Savior here is taken for protector or preserver, because he conserves all men in their natural and temporal being in general: but he is said the Savior especially of those that believe, because he is the conserver of them in their eternal and spiritual being: he conserves all creatures in their estate, men in their ways and callings, but the faithful in the state of grace: he preserves all creatures from disorder and utter confusion, all men from manifold calamities, and miseries, but the faithful from the power of sin and death.

V. 14. {Hands of the Presbytery} Or, Eldership. Some by presbytery understand the office of a presbyter, which Timothy received by imposition of hands; but the word πρεσβυτέριον, is never taken in the Scripture for the office of a presbyter; but for the company of the elders, who here laid hands upon Timothy, when he was ordained: for though he were ordained by Saint Paul, 2 Tim. 1.6. yet this ordination was performed in the assembly of the elders, and with the laying on of their hands also: agreeable whereunto is the canon of the fourth Council of Carthage, and the practice of the Church of England and other reformed Churches at this day.

V. 15. {to all} Or, in all things.

V. 16. {Take heed to thyself} To your life and carriage, that it be inoffensive; and to your doctrine, that it be sound.

{save thyself} Your ministry shall be an effectual means both to save yourself and others: for faith is by hearing, and hearing by preaching, and therefore the ministers of the Word are said to save themselves and others; for that to them the Lord has committed the word of reconciliation.

CHAPTER 5

Vers. 1. {Not an elder} In reprehensions we must have regard to the degrees both of ages and sexes, and consider all as in a spiritual consanguinity with us.

V. 2. {with} Gr. in.

V. 3. {widows indeed} He speaks of such widows who were servants to the Church, and appointed to be maintained by the public contribution: such as were past all other labor, and destitute of all comfort both of husband, and of children, and nephews, or any other kind of allies to relieve them.

V. 4. {Shew piety at home} Or, kindnesse. Let those children and nephews in a thankful duty endeavor to repay their parents’ care and love: which the Greek elegantly expresses by a metaphor taken from the stork (ἀντιπελαργεῖν) which feeds her aged parents, and carries them upon her shoulders, and in that regard, in Hebrew is called חסדה, that is, pious and merciful.

V. 6. {in pleasure} Or, delicately.

{dead while she liveth} Such a widow is a kind of monster half dead and half alive, dead in respect of the actions of the spirit, though vigorous, and alive in respect of the flesh; or alive to the world, but dead to God. In a like ambiguous sense we are to understand those words of our Savior, Let the dead bury the dead, Matt. 8.22. that is, Let the dead spiritually, bury their dead corporally, as the Jews in that their elegant ἀντιμεταβολὴ, Cùm ego à te discedo vivens morior, at cùm tibi adhæreo moriens vivo.

V. 8. {house} Or, kindred.

{denied the faith} Though not in words, yet in his deeds, and has cast away both humanity and religion, and therein is worse than an infidel, who take care of their own, and love those that love them, Mat. 5.46.

V. 9. {taken} Or, chose.

{wife of one man} That is, which has had but one husband at once, or if her husband had sent her a bill of divorce upon his repudiation of her, has married no other.

V. 10. {washed the saints' feet} This was an office of courtesy performed to strangers in those hotter countries, Gen. 14.32. and 43.24. Luke 7.44.

V. 11. {younger widows refuse} Take them not into the college of widows or deaconesses, which are to be maintained at the Church’s charge.

V. 12. {Having damnation} Or, being liable to just censure.

{cast off their first faith} Or, former, as Rev. 2.4. Making themselves liable to just censure and blame, because they have violated that promise and engagement, wherein they bound themselves to the continual service of the Church.

V. 13. {busybodies} See 2 Thes. 3.11.

V. 14. {younger women marry} I ordain that the younger women be left to their liberty to marry, and not tied by covenant or agreement to the public service of the Church.

{to speak reproachfully} Or, for their railing.

V. 15. {turned aside after Satan} They have been led by him to wanton courses, to the great scandal of the Church.

V. 17. {Elders that rule well} See 1 Cor. 9.14. Gal. 6.6. He means not elders in age, but in office, that is, bishops, or pastors, that are employed in the government of the Church, as well as preaching.

{double honour} Both of reverent respect, and comfortable maintenance (stipendia honoraria) as appears by the verses following.

{labour in the word} In the original it is κοπιῶντες, which signifies a toilsome labor, and hereby he commends those who besides their care and pains in governing, diligently and constantly preached the Word.

V. 18. {Thou shalt not muzzle the Ox that treadeth, &c.} See Deut. 25.4.

{Ox that treadeth} In the Eastern countries it was not the manner to thresh out corn as we do, but their oxen trod it out; to which the Apostle allegorically compares the laborious pastors of the Church, who expounding the Scriptures, after a sort crush out that corn of which the bread of life is made, 1 Cor. 9.9.

{The labourer is worthy of his reward} See Matt. 10.10.

V. 19. {an elder receive not} Or, presbyter. Do not only not condemn him without sufficient witnesses, as you ought not any man according to the law of Moses, Deut. 19.11. but do not so much as receive an accusation, or give any credit to it: the reason is, that such men being in public offices of governing the Church, in which they must exhort and admonish everyone, and correct those that are unruly, they may easily get the ill will and hatred of many. Also the receiving an accusation against them, makes them to be suspected, and it tends to the scandal of the Church. Besides, their sacred calling is to be held in reverence, and they who have been thought worthy of it, ought not to be suspected of any notorious default or guilt without very good evidence and strong proof.

{Before} Or, under.

V. 21. {without preferring one before another} Or, without prejudice.

V. 22. {Lay hands suddenly on no man} Admit not any into the ministry without sufficient examination and good proof both of his sufficiency in learning and godly conversation.

{partaker of other men's sins} Either of those that would make choice of an unfit person into the ministry, or of the ministers themselves, who if they prove ill and unworthy of that sacred function, the blame will light upon you, who by the laying on of your hands admit them into the Church.

{pure} Or, chaste.

V. 24. {Some men's sins are open beforehand} Or, manifest. Either these words are referred to the last judgment, as the ancient Fathers understand this text, and then the meaning is, that some men’s sins are notorious, and may be judged and censured in this life, others are secret and hidden, the judgment whereof is reserved to the last day. Or, they relate to the examination before admittance into the Church, and then the meaning is, some there are who offer themselves to ordination, whose scandals are or may be known beforehand, who are to be repelled from the ministry; others’ offenses are not known till after they be ordained; on the other side the learning and good parts of some are so well known, that they may be received at the first meeting without fear of doing amiss in it; but if there be any who are not so well known, a small delay or pause will not hinder them, or obscure their virtues, but rather after full and exact trial of them, make them more conspicuous.

CHAPTER 6

Vers. 1. {Under the yoke} To wit, of servitude under masters that were infidels. This servitude was an heavy yoke, lying not so much upon their bodies, as upon their souls, insomuch that they were forced to serve them who served not the true God; who notwithstanding ought to be hereby satisfied, that touching those things which appertain to everlasting life, they are no way subject to them.

{be not blasphemed} For if they should refuse to serve their masters, though infidels, under pretense of their Christian liberty, this would occasion their masters to reproach Christian religion, as if it taught them contumacy and disobedience.

V. 2. {because they are brethren} Their fraternity in Christ, ought not to abate aught of their due respect and observance to their masters: for this spiritual consanguinity does not alter their outward and civil estate and condition.

{faithful} Or, beleeving.

V. 4. {He is proud} Gr. is puffed up.

{doting} Or, sick.

{strifes of words} Frivolous questions and quarrels, rather about words than matter, and by words he means all those things which have no pith in them, and whereby we can reap no profit.

V. 5. {Perverse disputings, &c.} Or, gallings one of another.

V. 6. {Godliness with contentment is} Not only because it enriches the soul, and gives true contentment, but also because it has the promise of outward blessings, 1 Tim. 4.8.

V. 7. {For we brought nothing into this world, &c.} See Job 1.21.

V. 8. {And} Gr. But.

V. 9. {and a snare} Of the devil, who by means of this their inordinate desire to grow rich, does tempt them to take many unlawful courses, and keeps them thereby as with a snare, that they cannot get again out of the entanglings of the world.

{drown} Or, plunge.

V. 10. {money} Gr. silver.

{erred} Or, been seduced.

{pierced themselves through} Christ compares the deceitfulness of riches and cares of the world to thorns, which prick not the flesh only, but pierce through the mind and heart, and wound the souls and consciences with manifold hurts and smart pains, Matth. 13.22.

V. 11. {O man of God} All righteous men are the servants of God, but the title of man of God implies more: for in Scripture it is attributed only to men of eminent sanctity, who had more familiarity and inwardness with God, as Moses, Samuel, David, Elias, Elizeus, and here Timothy. A man of God is he who is wholly devoted unto God, and his chief employment is to bring messages from God, as Prophets do, and bring men unto God, as the faithful ministers of the Gospel do.

{and} Gr. but.

V. 12. {Fight the good fight of faith} Either contend you earnestly for the maintenance of the true faith and Gospel, Jude 3. Or, fight the good fight of faith itself against all temptations of the Devil, persecutions of the world, and oppositions and contradictions of heretical teachers and great wizards of this world, 2 Tim. 4.7.

{lay hold on eternal life} A comparison taken from those that run for a prize, and as they approach near the mark they stretch forth their hands to apprehend and touch it, verse 19.

{professed a good profession} Either he understands the solemn vow Timothy had made in his baptism, or at his ordination, wholly to dedicate himself unto, and employ his uttermost endeavors to the service of God.

V. 13. {I give thee charge} A vehement kind of adjuration to observe and keep all the premises faithfully, with his eyes fixed upon the coming of Jesus Christ, whose glory we are to set against the vain glittering of this world, and his power against all the terrors of the wicked, 2 Tim. 4.1.

{Pilate witnessed} See Matthew 26.64. Matthew 27.11. John 18.37.

{confession} Or, profession.

V. 15. {the King of kings} See Rev. 17.4. and 19.16.

V. 16. {Who only hath immortality} Eternally subsisting of himself, and by no other. Angels and the souls of men are immortal, but by participation only from God, as the moon and stars shine continually, but with light derived from the sun.

{dwelling in the light} Possessing such perfection and excellency in himself, as none is able to comprehend, as the word light is taken, 1 John 1.5. Or dwelling in that increated and infinite glory of divine majesty, the sight and knowledge whereof no creature is able to attain unto.

{whom no man hath seen} See John 1.18. 1 Tim. 1.17. 1 John 4.12.

V. 17. {uncertain riches} Gr. uncertainty of riches.

{giveth} Gr. affordeth.

V. 18. {willing} Or, sociable.

V. 19. {Laying up in store, &c.} See Matth. 6.20. Luke 12.33.

{good foundation} That is, a certain and infallible argument and ground of hoping for eternal life; not as if the liberality of the rich did merit the same; but in regard of the promise of God made to all those that in faith apply themselves to the practice of good works, Mat. 10.42. Gal. 6.8, 9. Heb. 13.16. 1 Pet. 2.5.

V. 20. {keep that which is committed} The precious treasure of sound and wholesome doctrine which is committed to you, as a pledge to keep it safely yourself, and carefully transmit it to posterity, and withal the talent of those gifts which appertain unto the preaching of the same.

{oppositions of science falsely} Made against sound doctrine out of erroneous grounds and principles of sciences so termed, but falsely. In which words, the Greek Fathers conceive that he points at the Gnostics, a certain sort of heretics, who have their name from science, and profound knowledge, which they arrogated to themselves.