2 Thessalonians 3

2 Thessalonians 3:6

The apostle concludes his epistle with giving some directions as to the strenuous exercise of discipline, with respect to some disorderly persons, and with renewed prayers for the prosperity of the church at Thessalonica. 2 Thes. III. 6, to the end.

SEC. 2 THESSALONIANS III. 6. 2 THES. III. 6. 2. FEALOUS regard for the honour of our Divine Master requires me to inculcate Divine Master requires me to inculcate on the churches under my inspection, a strict NOW we command you,

aul comman s them to withdraw themselves,

care in the exercise of discipline; and I heartily wish there were nothing in your circumstances which particularly demanded my farther admonitions on that head. But, as many good men are ready to be too remiss here, from a fear of displeasing others, and making themselves enemies, we solemnly charge you, brethren, in the awful and beloved name of our Lord Jesus Christ, the credit and progress of whose religion is so nearly concerned in the matter, that ye withdraw yourselves from any brother, whatever his rank, circumstances, or profession may be, who in the conduct of his life walks irregularly, and not agreeably to the instruction which he hath received from us, with regard to the grand rules of Christian morality. I speak freely on this head, for ye yourselves know how it becomes you in this respect to imitate us; for we were not in any instance irregular among you, but endeavoured to behave so as to recommend and enforce our doctrine by our example. Neither did we eat any man’s bread at free cost, when we had an opportunity of subsisting gratis, at the expense of any particular persons or families, but with diligent labour, and frequently with very tedious and wearisome toil, we wrought with our own hands, in that profession which we had learned, and this night and day, that we might not be burdensome to any of you, and give you the least room to suspect that we had any secular views in the doctrine we brought you, or that indolence led us to engage in preaching it. Not that we are destitute of authority, from the reason of things, and the express commission of Christ himself, to take a moderate subsistence from the persons in whose instruction we employ our time and strength; for the Lord himself hath ordained, that they who preach the gospel should live of the gospel: but we declined using that liberty, that we might exhibit ourselves to you [as] an example, that ye might imitate us in a frugal and industrious life. And ye know, that even when we were yet with

• Night and day.] This expression seems business, as a tent maker, that he might to intimate, that the apostle was sometimes have the day at leisure to preach to those obliged to sit up a part of the night at his that came to him for religious instruction.

From those that walked disorderly.

you, we were so fearful of any irregularity in this we commanded iv. this respect, that we expressly gave this in charge you, that if any would Thes. to you, that if any one would not work, neither not work, neither should he eat. iii. 10 should he eat: that no idle drones should consume the common stock, and quarter himself freely on the diligent and laborious, but rather be brought under a necessity of working, to relieve his own want, if he would not do it from a sense of social duty and good order. We now insist upon this the more largely, for we hear that there are some among you who walk irregularly, not prudently working at all for their own honest subsistence, but impertinently busy in attending to the concerns of others. They who are of such a character therefore, we solemnly charge and tenderly entreat, by the dear and venerable name of our Lord Jesus Christ, that working with quietness, and silently pursuing their proper business, they eat what may with justice be called their own bread, not supporting themselves with what has been purchased by the labours of others, while they continue unprofitable to society. And as for you, my brethren, the wiser and sounder part of the church, I would fain animate and exhort you, that ye faint not, nor be discouraged, [while] you are engaged in a course of well doing, prosecuting those actions which are fair, beautiful, and honourable, however men may censure you, or whatever difficulties may lie in your way, yea, though some should ungratefully abuse your goodness. But if any one is not obedient to our word, whether spoken to you during our short abode, or signified by this, or my former epistle, set a mark upon that man, whoever he be, and have no familiar converse with him, that so, seeing himself shunned by his brethren, whose esteem it is natural for every one to wish, he may be ashamed, and by that shame may be recovered from those irregularities which have engaged you to avoid his company, and made his friendship for the present infamous. Yet account

“Faint not while well doing.] Diodate gives it this excellent turn; though some may abuse your liberality, be not deterred thereby from works of charity.

“By that shame be recovered.] Some would render sigerm, that he may be reclaimed by shame; but I thought it better to insert the additional words in the paraphrase, than the words.

e closes with the salutation written with his own hand.

[him] not as an enemy, nor do any thing in the least to hurt him in his secular affairs, or to exasperate his irregular passions, but admonish [him] as a brother, and with faithful love to his soul, as well as a tender concern for the edification of the church, and credit of religion, labour for his recovery.

And now, to conclude, may Jesus, the great Lord of peace, who hath established concord between heaven and earth, and so effectually provided for uniting the hearts of men in the most pacific and friendly bonds, himself give you peace at all times by every means. May all the dispensations of his Providence, in every place and circumstance of life, concur to advance the serenity and happiness of your minds: and for this purpose, may the Lord continually [be] with you all.

Thus far I have dictated to the person whose assistance I use in writing this; but now I will take the pen myself, and add the salutation by the hand of me Paul, which is the token in every epistle,⁴ for so, to prevent counterfeits, I write, that the several churches may be secure that what is thus signed is genuine. May the grace of our Lord Jesus Christ [be] with you all, and may you enjoy all the happy consequences that flow from the most plentiful communication of it! To which I am sure you will put your hearty amen, as I do mine.

IMPROVEMENT.

MAY the grace of our Lord Jesus Christ, given in a richer verse abundance to his churches, animate and engage them to maintain that discipline which is so necessary to his honour and to their own comfort and edification. Scarcely can we say which is more to be lamented, the neglect of the thing, or the abuse 11

⁴ The token in every epistle.] I think it very evident, from this and several other passages, that Paul, not being very familiarly used to Greek characters, and perhaps to save time, every moment of which he knew how to estimate, used to dictate to some ready scribe, perhaps sometimes while his hands were employed in the labours of his trade. And this may account for some small inaccuracies of style at which little minds have been offended,

and which some, who seem to carry their scrupulosity to an excess, have been over solicitous to vindicate, but which they, who read with any thing of the temper of the writer, will easily know how to excuse. What was hinted before in this epistle, (chap. ii. 2,) may be an intimation that some fictitious letters were early written in his name, by which St. Paul might be induced to add this token with his own hand.

Reflections on the nature of Christian discipline.

of the name. It never could be the design of the wise Legislator iv. of the church, that secular terrors should be pressed into his serverse, that fines, imprisonments, and civil incapacities, should be 11 the result of censures passed in his peaceful and benevolent name. Irregularities, in those that call themselves his followers, 6 are indeed to be observed, and discountenanced. Offenders are to be admonished, and, if lighter admonitions succeed not, they are to be avoided: but still in a view of recovering them by an 14 ingenuous shame (if any remainder of it be left in their hearts) from those practices, which, if connived at, would soon become the shame of the society. Thus far therefore let us resolutely carry our censures, separating scandalous persons from our sacramental communion, and declining that familiar converse with those who are so separated, which might lead them to think we privately disregarded these censures which had in public so awful a form; yet at the same time, let us not treat them as enemies, or as those of whose recovery we have no hope, but remem- 15 ber the tenderness of brotherly love, amidst all the severest acts of brotherly reproof, and the common tie of humanity, to those whom we are commanded to regard only as heathens or publicans. 11 May there be, in the professed disciples of Jesus, a care to avoid and discourage that sloth and petulance which would make men busy in other people’s matters, while they are quite negli- 8,9 gent of their own. Let us remember the example of the apostle, 12 and be solicitous to eat our own bread. So shall we be most likely to enjoy inward peace and satisfaction of mind, and find that relish in the possession of a little, which the largest supplies would not give to them who are conscious to themselves of sloth or dishonesty.

Some worthless people there have always been in every station of life, and under all religious professions, and some idle drones, who are ready to abuse the bounty of others better than themselves. But let us not from hence seek a mean excuse for refusing to such as really stand in need, acts of liberality and 13 charity. Let us not be weary in well doing; the time of rest and reward will come. While we are waiting for it, the presence of the Lord of peace may be expected, if we take care to adorn his religion by the usefulness, as well as the meekness, of our behaviour, in this world of misery and provocation, through which he hath appointed us to pass, and through which he has himself condescended to pass before us, to make our way safe and our exit happy.

The END of the FAMILY EXPOSITOR on the SECOND EPISTLE to the THESSALONIANS.

THE

FAMILY EXPOSITION

OR,

A PARAPHRASE

ON

THE TRIPLE OF PAUL

TO

TIMOTHY;

WITH

NOTES, AND A PRACTICAL OF EACH SECTION.

A

GENERAL INTRODUCTION

TO THE

PARAPHRASE AND NOTES

ON

THE FIRST EPISTLE OF PAUL THE APOSTLE.

TO

TIMOTHY.

TIMOTHY, to whom this epistle is addressed, was a native of Lystra, a city of Lycaonia, in the Lesser Asia. His father was a Greek, but his mother (whose name was Eunice) a Jewess, (Acts xvi. 1,) and, as well as his grandmother Lois, a person of an excellent character. (2 Tim. i. 5.) The pious care they took in his education soon appeared to have its desired success; since we are assured by the apostle, that from a child he was well acquainted with the holy Scriptures. It is not certain when he was converted to the Christian faith; though it is not improbable but it might be in the first visit that Paul and Barnabas made to Lystra, mentioned Acts xiv. when the apostle was stoned by the malice of the Jews and left for dead, to which he refers, 2 Tim. iii. 10. However this be, when St. Paul came into those parts again, he had the satisfaction to find, not only that Timothy continued steadfast in the profession of Christianity, but was in great esteem with the churches at Lystra and Iconium for his distinguished piety and zeal. The discovery of so excellent a temper, promised fair for eminent usefulness, and could not fail of recommending him to the peculiar regard of the apostle, who from that time seems to have fixed upon him as his companion and assistant in his labours. But, as he was a Jew on the mother’s side,

A general introduction

he judged it prudent that he should be circumcised before he entered upon his ministerial office : after which, he did not scruple to ordain him in a solemn manner by the imposition of hands, (1 Tim. iv. 14 ; 2 Tim. i. 6,) though he was at that time probably not much more than twenty years old. (Compare 1 Tim. iv. 12.) From this time we often hear of him as attending the apostle in his travels, and assisting him in preaching the gospel ; and from Heb. xiii. 23, we may gather, that he shared with him in his sufferings as well as his labours; to which we may add, that St. Paul has thought fit to join his name with his own in the inscription to several of the epistles, viz. 2 Cor. Philip. Coloss. 1 and 2 Thess. and Philem. He appears in every respect to have been eminently qualified for the important office with which he was invested ; and the honourable terms in which the apostle always mentions him to the churches, and the confidence which, notwithstanding his youth, he reposed in him upon all occasions, are sufficient to give us a very high idea of his character. And perhaps there was no one of all his companions and fellow labourers whose sentiments and views of things so exactly corresponded with his own. He appears, from their first acquaintance with each other, to have been particularly concerned to form him for usefulness ; and no doubt his principal view, in taking him at first as the companion of his travels, was, that he might be more immediately under his inspection, and enjoy the advantage of his more free and familiar instructions. No wonder then, if the apostle looked upon his pupil with peculiar complacency, and even parental affection, when he saw him answer his fondest expectations, and fill up with so much honour the station he had assigned him. No wonder, on the other hand, that Timothy should discover a filial reverence for a person of St. Paul’s venerable character, with whom he had been so intimately connected, and from whom he had received so many and such important favours.

It is well known, that the date of this epistle hath been greatly disputed : to enter largely into the controversy would far

to the first epistle to Timothy.

exceed the limits allotted to these Introductions. However, as in a work of this kind the reader may expect some notice should be taken of a question which is of some importance, and as he may not be furnished with those authors,* who have treated it more fully, I shall here give some account of the principal hypothesis relating to it, and state the evidence with which they are respectively attended.

The hypothesis which seems to have prevailed most generally, is, That it was written about the year of our Lord 58, when Paul had lately quitted Ephesus on account of the tumult raised there by Demetrius, and was gone into Macedonia, Acts xx. 1. And this is the opinion of many learned critics, ancient and modern; particularly of Athanasius, Theodoret, Baronius, Ludovic, Capellus, Blondel, Hammond, Grotius, Salmasius, Lightfoot and Benson. On the other hand, bishop Pearson endeavours to prove, that it could not be written till the year 65, between the first and second imprisonment of Paul at Rome; and L’Enfant, without any hesitation, goes into this hypothesis.

It is universally allowed that St. Paul must have written this first epistle to Timothy at some journey which he made from Ephesus to Macedonia, having, in the mean time, left Timothy behind him at Ephesus; for he expressly saith to Timothy, 1 Tim. i. 3, I besought thee still to abide at Ephesus, when I went into Macedonia. Bishop Pearson accordingly, in order to prove that the date of this epistle was as late as he supposes, having observed that we read only of three journeys of Paul through Macedonia, (viz. Acts xvi. 9, 10; Acts xx. 1; and ibid. ver. 3,) endeavours to show, that it could not be written in any of these, and must consequently have been written in some fourth journey, not mentioned in the history, which he supposes was

• See Pearson Op. Post. Diss. 1. C. ix. § 5. p. 75, &c.

Benson’s Propag. of Christianity, vol. II. p. 167—170.

Witaii Meletem. C. ix. § 3—5.

Boyce’s Works, vol. II. p. 292—297.

A general introduction

about the year 65, after Paul was released from his first imprisonment at Rome. That it was not written at the first or third of these journeys is readily allowed, and it appears from the whole series of the context in both places; but it is the second that is generally contended for.

Now the bishop supposes, that the epistle was not written at this second journey, because it appears from Acts xix. 22, that Paul did not leave Timothy then at Ephesus, having sent him before into Macedonia, and appointed him to meet him at Corinth. See 1 Cor. iv. 17; xvi. 10. To this it is answered, that though Paul did indeed send Timothy from Ephesus, yet, as we are told that Paul made some stay there after that, (Acts xix. 22,) Timothy might be returned before the tumult, and so the apostle might, notwithstanding, leave him behind at Ephesus, when he himself set out on his journey for Macedonia. (For it should be observed, that he changed his scheme, and, before he went to Corinth, where he had appointed Timothy to meet him, spent some time in Macedonia; from whence he wrote his second epistle to the Corinthians in company with Timothy, who came to him in his return from Corinth, and continued with him while he remained in these parts.) Now that Timothy returned to Ephesus before the apostle departed, will indeed appear very probable, if (as Mr. Boyse argues from Acts xx. 31, compared with chap. xix. 8, 10) St. Paul spent three years at Ephesus, and in the neighbouring parts, and sent Timothy away nine months before the tumult; which would leave him time enough to perform his commission, and return to Ephesus before the apostle had left it. (See Family Expos. Vol. III. sect. 43, note e, p. 282.) To which it may be added, that it appears from 1 Cor. xvi. 10, 11, which epistle was written from Ephesus, that Paul expected Timothy, after his journey to Macedonia and Corinth, would return to him at that city.

The bishop further objects to the epistle’s being written at this second journey, mentioned Acts xx. 1; that when the apostle set out he proposed to go into Macedonia, and visit

to the first epistle to Timothy.

the churches there and in Greece, which must necessarily take up a considerable time; whereas in his epistle to Timothy he speaks of his intention to return very soon. (1 Tim. iii. 14; iv. 13.) But it is natural to suppose, that some unforeseen accident might detain him longer than he designed; and, being disappointed of some assistance he expected from Macedonia, he might afterwards send for Timothy to come to him, who, as the passage by sea might be dispatched in a few days, might arrive at Macedon before the apostle wrote his second epistle to the Corinthians.

The bishop further argues, that it appears from the epistle to Titus, as well as from some passages in his epistle to the Philippians, and to Philemon, that Paul actually made another journey into those parts after his first imprisonment at Rome, in which journey he left Titus behind him at Crete, which lay in his way from Rome. (Tit. i. 5.) Now it must be allowed the bishop, that the supposition which Salmasius makes is not at all likely, that Paul touched at Crete when he was going from Achaia to Macedonia, for then he carried a collection with him, (1 Cor. xvi. 1—5; Acts xxiv. 17,) and therefore it was not probable he would go so much out of his way; and when he was about to sail into Syria, and heard that snares were laid for him, (Acts xx. 3,) it is not to be supposed that he would go into the mouth of them; or that he would take up his time in preaching at Crete, when he was in haste to be at Jerusalem; (Acts xx. 16;) or that he would winter at Nicopolis (Tit. iii. 12) when winter was passed, and he desired to be at Jerusalem before the passover. But then it hath been observed, that perhaps the epistle to Titus might be among the first Paul wrote, and his voyage to Crete, one of the many events before his going up to the council at Jerusalem, which in the history of the Acts, Luke not being in company with him when they occurred, hath entirely passed over; and of which there are, notwithstanding, some traces in St. Paul’s epistles; particularly 2 Cor. xi. and Rom. xv. 19. Or if it be allowed that the epistle to Titus was written by Paul

A general introduction

after his first imprisonment, it will not follow from thence, that the first epistle to Timothy must have been written at the same time. This is a brief account of the arguments for bishop Pearson’s hypothesis, that this epistle was written about the year 65, with their respective answers.

On the other hand, it is pleaded in favour of the first mentioned hypothesis, namely its being written in the year 58.

(1) That when Paul wrote his first epistle to him, Timothy was a young man; (1 Tim. iv. 12, Let no man despise thy youth;) which is also referred to, 1 Cor. xvi. 10, 11. Now supposing he were only 16 years old when he was converted to Christianity, which was in the year 46, he would in the year 58 be about 28 years of age; but in 65, the time when bishop Pearson supposes the epistle was written, he would be 35, and past a youth, 30 being the age at which the Levites were, according to the law, to enter upon their office. And whereas it hath been objected to this observation, that even in his second epistle, which is supposed to be written some years after his first, he is cautioned to flee youthful lusts; it may be replied, that though he were indeed at that time in the meridian of life, yet he was not out of the reach of such temptations, though the season of youth be more peculiarly liable to them. Besides, the admonition might be intended to suggest this thought, that having out grown youth, he ought to be so much the more superior to them.

(2) It is observed, that the state of things in the church of Ephesus in 58, better suits the contents of the first epistle than it does in 65. For instance, it appears from chap. i. 3, 4, 6, 7, and other passages, that those corruptions which the apostle speaks of as greatly increased and risen to a considerable height, when he met the elders of Ephesus at Miletus, and when he wrote his second epistle, were just beginning to creep into the church at the time of his writing the first. To which it may be added, that from the particular instructions Paul, in his first epistle, gives Timothy about ordination, it seems as if

to the first epistle to Timothy.

the church of Ephesus, and those in the neighbourhood, had few or no bishops at the time it was written; from whence it appears extremely probable, that the meeting between Paul and the elders, or bishops of Ephesus at Miletus, must have been after the writing of this epistle. Mr. Drury, on the other hand, hath pleaded, that when Paul addressed the elders at Miletus, he speaks of these things as future; (Acts xx. 29;) which, when he wrote his first epistle to Timothy, were actually accomplished; such as the trouble they met with from Judaizing teachers, &c. which are the persons he supposes we are to understand by grievous or ravening wolves, in the forecited passage of the Acts: and therefore the epistle must be written after that interview. But to this it is replied, that the ravening wolves, of which the apostle there speaks, were heathen persecutors, and not such seducers as should arise among themselves. Some have further objected, that even in his epistle to the Ephesians, the apostle does not speak of those evils as having risen to such a height in the church, as he does in his first epistle to Timothy, though the epistle to the Ephesians was undoubtedly written after the interview at Miletus: therefore the first epistle to Timothy must be written some length of time after that interview. To this it may be justly replied, that without supposing the apostle to intimate in his first epistle, that the evils referred to had actually prevailed so far, it is certain, from that part of Luke’s history which precedes Acts xx. that there was such a bigotted zeal for the Mosaic law, among some professing Christians, as would justify the caution given to Timothy: especially, considering that a great many Jews were always resident in Ephesus. And though in the epistle to the Ephesians, Paul says nothing of Judaizing teachers, (nor of the wolves and perverse men who should arise, against whom it is certain, he had before the date of it cautioned the elders at Miletus,) yet many of the advices he gives in that epistle, as well as in this to Timothy, would be of great use in preserving Christians from such dangers. But,

VOL. 5.

A general introduction

(3) The argument on which the principal stress hath been laid, in order to prove the date of this epistle to be about the year 58, is taken from the solemn prophetic declaration which Paul made when he took his leave of the elders of Ephesus at Miletus, that they would never see his face any more, (Acts xx. 25.) from whence it is inferred, that he must have written his epistle to Timothy before that interview; since in that he not only expresses a full expectation of returning, but speaks of his having just left Ephesus when he set out upon his journey for Macedonia. The chief objection to this seems to arise from 2 Tim. iv. 20, where St. Paul acquaints Timothy that he had left Trophimus sick at Miletum, plainly intimating that he had lately been visiting those parts; which, admitting that epistle to have been written but a short time before his death, will indeed prove that he took another journey into Asia after his first imprisonment: but we cannot certainly infer from thence that he must have been at Ephesus. Dr. Whitby and other critics have observed, that the Miletum here mentioned was in Crete, and, consequently, not the same with Miletus near Ephesus, where the apostle had that interview, with the elders so often referred to. If it should appear to any most probable on the whole, that St. Paul did take such a journey after his first imprisonment, and make a visit to Ephesus; in order to reconcile it with Acts xx. 25, he must make this supposition, that most of the ministers or elders of Ephesus, and of the neighbouring parts were, by that time, either dead or removed. From this detail of the arguments in favour of both these hypotheses, the reader may determine for himself which bids the fairest for truth. See Family Expositor, Vol. III. sect. 45, notes b, c. Compare sect. 43 note e, and sect. 46, note f.

Upon examining the contents of this epistle, it appears, that it was principally intended to direct Timothy in managing the affairs of the church while he abode at Ephesus; and particularly to instruct him in choosing proper persons to be set apart for the ministry and other offices in the church, as well as

to the first epistle to Timothy.

in the exercise of a regular discipline. Another part of the apostle’s design was to caution this young evangelist against the influence of those Judaizing teachers, who, by their subtle distinctions and endless controversies, had corrupted the purity and simplicity of the gospel; to press upon him a constant regard, in all his preaching, to the interests of practical religion, and to animate him to the greatest diligence, fidelity and zeal, in the discharge of his office.

In pursuance of this design, the apostle, after having saluted his beloved pupil with his usual affection, and reminded him of the reasons for which he left him behind at Ephesus, takes occasion, from the idle speculations and Jewish controversies that had been unhappily introduced into the church, to assert the practical nature and tendency of the Christian doctrine, and from thence to remonstrate against the absurdity of opposing the gospel, out of a pretended zeal for the law; when in reality the great end of the law was much more effectually answered by the gospel, as it not only restrained men from the more open and notorious acts of vice, against which the law was more immediately levelled, but was calculated to raise its votaries to the most sublime heights of virtue, chap. i. 1—11. The apostle, having mentioned the gospel, cannot forbear digressing, in the fulness of his heart, to express the affectionate sense he had of the Divine goodness in calling him, who had been a persecutor, to the Christian faith and ministerial office, and observes that this favour was extended to him, though so unworthy, as an encouragement to those that should believe in every future age, ver. 12—17. He then goes on to recommend to Timothy a conscientious care in discharging the duties of that sacred office he had committed to him, and reminds him of the fatal miscarriage of some who had apostatized from the faith. In pursuance of this general exhortation, he directs that prayer should be offered up for all men, and especially for princes and magistrates; as it was the great design of Christianity to promote the peace and welfare of communities, and the happiness of the whole human race. And,

A general introduction

as the prudent behaviour of all the members of the society was of great importance to the credit of religion, he advises the women to maintain the strictest decency in their dress, as well as modesty and reserve in their whole deportment, walking as persons professing godliness; and forbids their teaching in public assemblies, as inconsistent with that due subjection to the other sex which he enforces from the scripture account of the fall, ver. 18, to the end, and chap. ii. throughout. As one very important part of Timothy’s office was to ordain ministers and officers in the church, the apostle proceeds to instruct him in the qualifications necessary both for bishops and deacons. A bishop, or pastor, he describes as a person of a blameless and exemplary character, distinguished for his temperance, moderation, and charity, the husband of one wife, prudent in the management of his own family, not lately converted to the Christian faith, but well furnished with knowledge, and in good repute with his heathen neighbours. His directions for the choice of deacons are nearly the same, which he concludes with representing the advantages that would attend the faithful discharge of that office; chap. iii. 1—13. And, that Timothy might be the more concerned to follow his instructions, he speaks in very high terms of the importance of the charge committed to him, and the sublime and excellent nature of the Christian dispensation. Yet he assures him the Spirit had expressly foretold, that apostates should arise in the church, who would corrupt the purity and simplicity of the gospel, requiring abstinence from marriage, and from various kinds of meats, which God had left indifferent, and teaching other doctrines equally false and pernicious, ver. 14, to the end, and chap. iv. 1—5. As many of the precepts he had given him were of universal concern, he exhorts him to inculcate them upon the society committed to his care, leaving those idle tales, of which the Jewish rabbies were so fond, and confining his discourses to the great truths of practical religion: these, he observes, were the foundation of all their

to the first epistle to Timothy.

hopes as Christians, and the advancement of these was the great end of all his labours and sufferings. And, to render his ministry among them successful, he recommends it to him, to maintain such a purity and sanctity of manners as might not only secure him from that contempt to which his youth would otherwise expose him, but render him a worthy example to the flock. With the same view, he exhorts him to use the utmost diligence in exercising and improving the gifts with which God had honoured him, for the edification of the church and the salvation of souls, ver. 6, to the end. The apostle then proceeds to lay down some directions for Timothy’s conduct towards persons in different circumstances of life, advising him to suit his manner of address to their respective ages and standing in the church. This leads him to give some rules in relation to those widows who were intrusted by the society with some peculiar office, and maintained in the discharge of it out of the public stock. None were to be admitted into this number, but those who, being advanced in life, were destitute of any other support, and had maintained an exemplary character for piety, charity, and every good work; for he observes, the many irregularities into which persons in younger life were often betrayed, was a sufficient reason for excluding them from such a trust; chap. v. 1—16. St. Paul further directs, that a peculiar honour should be paid to faithful ministers, and no accusation received against them but on the credit of two or three witnesses. And, as a due care in the exercise of Christian discipline was of so much importance to the credit of religion, he gives him a most solemn charge to observe the strictest impartiality in the execution of this difficult part of his office. On the same principles, he admonishes him not to engage too hastily in setting apart any to the ministry, lest he should make himself partaker of their guilt; and, from the variety of men’s characters, intimates the necessity of prudence and caution in his manner of treating them. To all which he adds some advices relating to the behaviour of servants towards their masters, whether they

A general introduction, &c.

were heathens or Christians, ver. 17, to the end, and chap. vi. 1, 2. The apostle having finished his instructions to Timothy in relation to the pastoral office, exhorts him to avoid those false teachers, who, instead of insisting upon the great truths of practical religion, amused their hearers with trifling controversies, which only served to raise a spirit of envy and contention in the church, while at the same time, under a pretended zeal for the truth, they were really carrying on their own mercenary views. This leads him to caution Timothy against all approaches towards a covetous temper, which he represents as the root of all evil, and to press upon him a constant and growing regard to vital practical godliness; as of the utmost consequence to his own and his people’s happiness; chap. vi. 3—12. To give yet greater force to his admonitions, the apostle concludes with a most solemn charge to Timothy, as in the presence of God and Christ, to maintain the purity of the Christian faith as he had received it from him, that it might be preserved uncorrupt till the glorious appearance of Christ at the great day. After which, he inserts, by way of Postscript, an exhortation to the rich, not to be puffed up with their wealth, but to employ it in acts of charity and beneficence, that they might secure to themselves eternal life: and closes all with renewing his earnest request to Timothy, to keep that gospel he had intrusted with him, and carefully to avoid those empty speculations and vain sophistries by which some had been insnared, ver. 13, to the end of the epistle.

AND NOTES

PAUL THE APOSTLE

TIMOTHY.