1 Timothy 2

Macknight gives the following account:— “Paul and Barnabas, in the course of their first apostolical journey among the Gentiles, having come to Lystra, a city of Lycaonia in the Lesser Asia, ((Acts 14:6),) preached there some time, and converted a pious Jewish woman named Lois, with her daughter Eunice, whose husband, it is thought, was then dead, ((2 Timothy 1:5).) Soon after this, Timothy, Eunice’s son, who had been brought up by his mother and grandmother in the Jewish religion, and in the knowledge of the Scriptures, ((2 Timothy 3:15),) being greatly affected by the apostle’s discourses, believed. From the time of his conversion, Timothy made such proficiency in the knowledge of the gospel, and was so remarkable for the sanctity of his manners, as well as for his zeal in the cause of Christ, that he attracted the esteem of all the brethren in those parts.

Accordingly, when the apostle came from Antioch, in Syria, to Lystra the second time, they so praised Timothy, that him would Paul have to go forth with him, ((Acts 16:2-3).) Timothy was (also) pointed out as a fit person to be ordained an evangelist….. Timothy, though a Jew, [by his mother’s side,] not having been circumcised, by reason that his father was a Greek, it was proper he should bear that mark of his descent; because, without it, the Jews would have looked on him as a Gentile, and have despised his instructions. This, and not any opinion that circumcision was necessary to salvation, determined the apostle to propose, and Timothy to receive, the rite by which the Jews, from the earliest times, had been distinguished from the rest of mankind.”

Timothy was set apart to the office of an evangelist by the Presbytery, or elders of the church, and either at the same time, or soon afterwards, received the bestowment of miraculous gifts by the hands of the apostle, to whom he became travelling companion and fellow-labourer, in several of his journeys, till he left him in Ephesus to go into Macedonia, and while they were separated sent him this Epistle. Considerable difference prevails among critics as to the date of this Epistle. Many place it as early as A. D. 56 or 58; but we have followed Mr. Horne in placing it in 64, which is a year sooner than our translators; but the exact date is of little importance, as there is no question of its authenticity or inspiration.

The apostle having introduced this epistle, in his usual manner, with an _apostolical blessing, reminds Timothy of the charge he had given him, to caution all the teachers of Christianity against the fables, as well of the Jewish Rabbies as of the Pagan theology; and particularly against their endless genealogies, which could lead to no valuable end, and answer no pious purpose; but on the contrary, being subject to great uncertainty, ministered to many idle questions, and encouraged a spirit of idle disputation: whereas, the end and object of all the precepts of the gospel is holy obedience to God, affection to the brethren, and universal benevolence. The teachers here reproved, it appears, affected to be teachers of the law of Moses, and especially of its moral precepts, without well understanding either its nature or design, ‘Truly, “the law is good if a man use it lawfully;”

and it is lawfully used when employed, (as in the following verses,) for the conviction of sin, as a direction in the path of duty, or as a glass wherein to view the glory of the divine perfections; but it is used unlawfully, when considered as a covenant of works and a means of justification, as this apostle has at large shown in his Epistles to the Romans and Galatians. (See Omicron’s Letters, No. 30.) The apostle then adverts to his favourite subject, his obligations to sovereign grace; and he declares himself as “the chief of sinners,” to ‘be set forth for a pattern of divine mercy and long-suffering, which reflection draws from him a pious doxology to “the King eternal, immortal and invisible.”

The chapter concludes with a melancholy intimation respecting two fallen professors, who had made shipwreck of their faith; and whom he had, by a temporary separation from the church, delivered into the hands of the tempter, not for their destruction, but that they might learn, by what they suffered from him, to blaspheme no more. Chap. II. Ver. 1—15. Prayer to be made for all men, and why.—Modesty enjoined on women, both in their dress and de- Cet ea when the apostle enjoins prayer to be made for Ver. 6. To be testified.—To have public witness borne of it, by the preaching of the gospel.: Chap. II. Ver. 1—26. Timothy exhorted to perseverance and fidelity—This is done in allusion to three laborious pro-

Notes on the verses

Lit. No. 1502.—In faith.—Doddridge, “In the faith.” Mil affirms, that all the ancient MSS., without exception, read here—‘rather than the dispensation of God, which is by faith.’—Macknight. Ver. 5. The end of the commandment.—See (Romans 13:8, 10). Ver. 9. The law is not made for a righteous man.—Doddridge, ‘‘a law;” meaning, that laws, in general, are not made to control the righteous, but the wicked.—For manslayers.—Not in the sense which our law uses the term, but in the worst sense. Doddridge, ‘‘assassins.” _ Ver. 10. For women-stealers.—See the law (Exodus 21:16); and let every man implicated in the slave trade tremble!\——To sound doctrine—That is, to sound evangelical principles, Ver. 13.

Because I did it ignorantly.—This implies, that had he done this knowingly, his would have been the unpardonable sin. Ver. 17. Now unto the King eternal, &c.—When repeating over this passage Pres. Edwards experienced that birth of which the Saviour speaks. (John 3:3). Ver. 18. According to the prophecies which went before on thee.—By this it is evident, that some inspired person had predicted the excellence of his character.—By them—i. e. encouraged by those predictions. Ver. 19. Concerning faith have made shipwreck—That is, have lost their principles and character. Of these men, see (2 Timothy 2:17); iv. 14. Chap. II. Ver. 2. In all godliness and honesty.—Doddridge, ‘In all piety and gravity.”’

See note on (Philippians 4:8). Ver. 4. Who will have all men to be saved.—Doddridge, ‘Who wills that all men should be saved.” ‘The meaning seems to be,” says that excellent expositor, ‘that God has made sufficient provision for the salvation of all.’’ Macknight, ‘Who commandeth all men to be saved;” parallel to (Acts 17:30).