FIRST EPISTLE TO TIMOTHY.

CHAPTER I.

AUL, an of Jesus

of God our Saviour, and Lord Jesus Christ, which is our hope; 2 Unto Timothy, my own son

Purist by the commandment in the faith: Grace, mercy, and

CHAPTER I.

delivered from bondage. By conceding in the present case, prejudice was conciliated and the gospel furthered; the results of yielding in the former case would have been disastrous, and perhaps ruinous, to the cause of pure Christianity." Howson. From the time of his circumcision, Timothy became the devoted follower and assistant of Paul. See Acts xvi. 1-9; xvii. 14; xviii. 5; xix. 22. "Indeed, there seems to have been no one of his fellow-laborers to whom he was so warm

Almost all which is now known of Timothy, to whom this epistle is addressed, is derived from the New Testament. He was born probably at Lystra, and was son of a Greek father and a Jewish mother. He was carefully instructed in the Jewish Scriptures by his mother Eunice and his grandmother Lois, 2 Tim. i. 5; iii. 15; and it is not unlikely that he heard Paul preach at his first visit to Lystra, Acts xiv. 6, inasmuch as at the secondly attached. See 1 Tim. i. 2, 18; 2 visit, Acts xvi. 1-3, the apostle found him sufficiently sound in the faith to become a fit associate in the Christian ministry; and it is manifest that he was converted by Paul himself, because he is styled "my own son in the faith," ver. 2. "It may be thought that St. Paul's conduct in circumcising Timothy was inconsistent with the principle and practice he maintained at Jerusalem when he refused to circumcise Titus. Gal. ii. 3. But the two cases were entirely different. Then there was an attempt to enforce circumcision as necessary to salvation; now it was performed as a voluntary act, and simply on prudential grounds. Those who insisted on the ceremony in the case of Titus were Christians, who were endeavoring to burden the gospel with the yoke of the law; those for whose sakes Timothy became obedient to one provision of the law were Jews, whom it was desirable not to provoke, that they might more easily be

Tim. i. 2; ii. 1; 1 Cor. iv. 17, where he calls him his own son,' and 'his beloved son;' 2 Tim. i. 4, where he expresses his earnest desire to see him, and makes a reference to the tears which Timothy shed at parting from him; 1 Cor. xvi. 10, 11, where he bespeaks for him a kind reception among the Corinthians; 1 Cor. xvi. 10; Rom. xvi. 21; 1 Thess. iii. 2, and especially ii. 19, 20, where he speaks of his fidelity, of his usefulness to him in his labors, and of the interest which he took in the churches which the apostle had established."-Barnes. Little is known concerning Timothy, after the death of Paul. There is a tradition, but no historical certainty, that he was the presiding officer of the church at Ephesus, that he suffered martyrdom and was buried there, and that his bones were afterwards removed to Constantinople. One of the most diligent students of Paul's apostolical labors supposes that he returned from Spain to

peace, from God our Father, and Jesus Christ our Lord.

3 As I besought thee to abide still at Ephesus, when I went

ject of this epistle. In the epistles to Timothy and Titus are also contained instructions concerning the

1. Paul an apostle of Jesus Christ. See note on Rom. i. 1. ¶ By the commandment of God, our Saviour. See note on 1 Cor. i. 1. The Father sent the Son, to be the Saviour of the world," 1 John iv. 14; yet the actual author and bestower of the gracious gift is "the living God, who is the Saviour of all men, specially of those that believe," ch. iv. 10. T And Lord Jesus Christ. See notes on Gal. i. 11, 12. ¶ Which is our hope. See note on Col. i. 27.

Ephesus, A. D. 66, where "he found that the predictions which he long ago uttered to the Ephesian presbyters were already receiving their fulfil-work of the ministry, of the highest ment." But he could not remain to importance not only to them, but to combat the errors which had crept in- their successors in all ages and in all to the church, as he was called to places. Macedonia. He left Timothy at Ephesus to act in his stead; and for his guidance addressed to him this First Epistle, soon after departing to Macedonia. The errors referred to are thus stated: "Heretical teachers had arisen in the very bosom of the church, and were leading away the believers after themselves. Hymenæus and Philetus were sowing, in a congenial soil, the seed which was destined in another century to bear so ripe a crop of error. The East and West were infusing their several elements of poison into the pure -2. My own son in the faith. Timocup of gospel truth. In Asia Minor, thy would seem to have been convertas at Alexandria, Hellenic philoso-ed to the true faith by the personal phism did not refuse to blend with Ori- ministry of Paul, who cherished for ental theosophy; the Jewish supersti-him a parental affection. See note on tions of the Kabbala, and the wild 1 Cor. iv. 15. T Grace, mercy, &c. speculations of the Persian Magi, were See note on Rom. i. 7. combined with the Greek craving for an enlightened and esoteric religion. The outward forms of superstition were ready for the vulgar multitude; the interpretation was confined to the aristocracy of knowledge, the self-styled Gnostics (1 Tim. vi. 20); and we see the tendencies at work among the latter, when we learn that, like their prototypes at Corinth, they denied the future resurrection of the dead, and taught that the only true resurrection was that which took place when the soul awoke from the death of ignorance to the life of knowledge. We recognize already the germ of those heresies which convulsed the church in the succeeding century, and we may imagine the grief and indignation aroused in the breast of St. Paul, when he found the extent of the evil, and the number of Christian converts already infected by the spreading plague." Conybeare. To provide an antidote against such evils was one principal ob

3. As I besought thee to abide still at Ephesus, &c. It appears that Paul and his favorite disciple had labored together at Ephesus. For what purpose Timothy was requested to remain there, when the apostle departed into Macedonia, appears by what follows. ¶ That thou mightest charge some. That is, some who sustained the character of Christian teachers, probably both Jews and Gentiles; for of the errors afterwards mentioned, some were peculiar to each class. But the language indicates that the infection of error had not pervaded the whole body, because the admonition is specially addressed to some. That they teach no other doctrine. That is, that they teach no doctrine contrary to that which had already been taught by Paul. He was unwilling that the pure gospel should be adulterated by Jewish fables or bondage to the law, on the one hand, or by Gentile philosophy, or "science falsely so called," ch. vi. 20, on the

into Macedonia, that thou might- | godly edifying which is in faith: est charge some that they teach so do. no other doctrine,

4 Neither give heed to fables and endless genealogies, which minister questions rather than

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

other. The preaching of any such ters belonging to God."- Hammond. "other gospel," he forbade and de-T Which minister questions, &c. They nounced. See notes on Gal. i. 6-9.

are merely exercises of the mind, without improving the heart. They beget contention, instead of contributing to "the unity of the Spirit in the bond of peace." Eph. iv. 3. T So do. These words are properly supplied by the translators, to complete the sentence.

4. Neither give heed to fables. "The word rendered fable means properly speech or discourse, 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 5. Now the end of the commandment. intended. These were composed of The object, or the designed effect, of frivolous and unfounded stories, which the command. TIs charity. Or, love. they regarded as of great importance, See note on 1 Cor. xiii. 1. When the and which they seem to have desired Pharisees demanded of our Lord, to incorporate with the teachings of "Which is the great commandment in Christianity.". Barnes. Others un- the law," he replied, "Taou shalt love derstand the apostle to include the fa- the Lord thy God with all thy heart, bles current among the Gentiles. He and with all thy soul, and with all thy would have the truth kopt free from mind. This is the first and great comall admixture of error, from whatever mandment. And the second is like source derived. And endless geneal- unto it, Thou shalt love thy neighogies. "St. Paul, in this verse and bor as thyself. On these two commandafterwards, speaks particularly against ments hang all the law and the prophthat attention which the Jews paid to ets.' Matt. xxii. 36-40. See also genealogies. It was carried among Rom. xiii. 8-10. Love to God and them to a very great height. Jerome, love to man are what the divine law somewhere speaking on this subject, requires, and what it will finally prosays, they were as well acquainted duce. Matt. v. 17, 18. Whether, by with genealogies from Adam to Zerub-commandment, the apostle refers to tho babel, as with their own names.' This divine law generally, or whether there attention to genealogies was at first be a spec al reference to the command necessary in ascertaining the descent contained in his charge to Timothy, of Christ, and the completion of the ver. 3, the result is the same; namely, prophecies. But it afterward tended that the production of pure love in the only to draw the mind from more use- human heart is the important object ful pursuits. The Jewish converts sought. T Cut of a pure heart. The were sometimes studious to claim kin- same spirit which fills the heart with dred with Christ. To this also the love, purifies it from evil passions. apostle might perhaps allude.". ·Gil-¶ And of a good conscience. In the pin. Others understand the apostle to refer to Grecian mythology. "And warn thy flock not to heed those fabulous pedigrees of the gods, which, under the name of ons, the Gnostics talk so much of, and so bring in many perplexed disputes, rather than instruct men in the way of salvation under the gospel, or of Christian doctrine in mat

...

same degree that the heart is purified from evil and pervaded by love, all duties toward God and toward men will be cheerfully performed, and the conscience to the same extent will be void of offence. Acts xxiv. 16. ¶ And of faith unfeigned. "Undissembled confidence in God. How can any one have love to him who has no confidence

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 affirmi.

ent, 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 doc

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 disobedi-trine;

in him? Can we exercise love to a professed friend in whom we have no confidence?". Barnes.

6.

From which some having swerved, &c. Or, not aiming at, as in the margin. Which, being in the plural form in the original, seems to refer to charity, and the other Christian graces, rather than to the commandment which is designed to produce them. T Vain janglings. "Vain talk." - Robinson. Not necessarily quarrelsome or contentious; but unprofitable, fruitless.

the doctrine of the Judaizers is considered. They affirmed, that obedience to the law of Moses was the only way in which men could be saved; understanding by obedience one's doing the things which that law enjoined; or, in case of failure, his having recourse to the atonement which it prescribed for the offence. But to overturn this corrupt doctrine, the apostle here declared that the law of Moses was not given for the purpose of justifying any man, not even the righteous, but merely for restraining the lawless and disorderly by its threatenings and punishments; so that it was not a religious institution, but a mere municipal law, whereby God, as King of the Jews, governed them in Canaan, as his people or subjects."- Macknight. Others interpret diferently. "Some 8. The law is good, &c. See note suppose that the law here refers to on Rom. vii. 12. If a man use it the ceremonial laws of Moses (Clarke, lawfully. "The law is given to excel-Rosenmüller, Abbott); others to the lent purpose, if we make such use of denunciatory part of the law (Dodit as we ought, not seeking to be justi-dridge and Bloomfield); and others that fied 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. iii. 24." -Assemb. Annct.

7. Teachers of the law. The reference here seems to be to the Judaizing teachers, rather than to the Grecian philosophers. ¶ Understanding neither what they say, &c. They do not understand the true nature and object of the law which they desire and profess to teach. See ch. vi. 3-5.

9, 10. The law is not made for a righteous man, but, &c. "The law of Moses being given as a rule of life to the good as well as the bad, the apostle's meaning doubtless is, that it was given, not for the purpose of justifying the most righteous men that ever lived, but for restraining the wicked by its threatenings and punishments. This will appear still more clearly, if

it means that the chief purpose of the law was to restrain the wicked. The meaning seems to be, that the purposo 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 relig

11 According to the glorious | for that he counted me faithful, gospel of the blessed God, which was committed to my trust.

12 And I thank Christ Jesus our Lord, who hath enabled me,

putting me into the ministry;

13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mer-.

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. He 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.". Barnes. 12. And I thank Christ Jesus our Lord, &c. Paul was converted from a violent persecutor, to a zealous apostle, by the immediate agency of the Lord Jesus. Acts xxvi. 9-20. Although the ministry to which he was devoted was attended by severo toil, and notwithstanding the sharp persecution by his enemies put his life in constant peril, yet he rejoiced that he was accounted worthy to labor and to suffer in such a holy cause.

ion 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 minuto 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." Barnes. When that love, which is the ultimate object of the law, pervades the heart, there remains no sense of bondage, but the law requires only that service which the heart delights to render; it is, then, a "per-Sec Rom. v. 3-5. Like the Twelve, fect law of liberty;" for "where the spirit of the Lord is, there is liberty." Jas. i. 25; 2 Cor. iii. 17. But to the "lawless and disobedient," and the various classes of sinners named in these two verses, the law is antagonistical, forbidding the indulgence of un-he was in the ministry at all, and all holy lusts and passions, and denouncing "a just recompense of reward" for 'every transgression and disobediHeb. ii. 2. See notes on Rom.

ence."

xiii. 3, 4.

11. According to the glorious gospel of the blessed God. Whatever vice or immorality is forbidden by the law, is even more strictly prohibited by the gospel. The law deals with acts; the gospel with the thoughts and passions of the heart, from which those acts flow. For example: the law prohibits adultery, the gospel denounces lust; the law prohibits murder, the gospel denounces hatred as a murderous and therefore sinful passion. See notes on Matt. v. 21, 22, 27, 28; 1 John iii. 15. "They who preach the gospel, then, should be regarded as arrayed against the law, and Paul says that

he accounted it a privilege to suffer for Christ's sake. Acts v. 41; 2 Cor. xii. 10. T Who hath enabled me. "Who hath given me ability or strength for this service. The apostlo traced to the Lord Jesus the fact that

the ability which he had to perform the duties of that holy office.". Barnes. But while he acknowledged the Lord Jesus Christ as the medium through whom divine gifts were communicated, he always recognized the Father as the original author and giver of all blesings. See notes on 1 Cor. xv. 10; 2 Cor. xii. 9.

13. Who was before a blasphemer. Namely, a blasphemer of Jesus Christ, not of God. Not only was he a blasphemer or open reviler of Christ, but he was active in compelling others to blaspheme. Acts xxvi. 11. Persecutor and injurious. See Acts ix. 1, 2; xxii. 4; xxvi. 9-11; 1 Cor. xv. 9.

But I obtained mercy because, &c. "The ignorance and unbelief of Paul were not such excuses for what he did that they would wholly free him from