Ver. 1.—by the commandment] Or ‘according to the appointment of God our Saviour,’ who called me to this office “by His grace,” Gal. i. 15. The epithet “Saviour” is twice applied to God the Father in this Epistle, namely, chap. ii. 3; iv. 10: and twice in the Epistle to Titus, namely, chap. i. 3; ii. 10. Dr. Whitby.

—which is our hope.] Even He, on whom all our trust, and expectation, and hope of good is founded and built. Dr. Hammond.

1 Timothy 1:2

2. Unto Timothy, my own son in the faith:] That is, whom I first converted and so begat to Christianity. Dr. Hammond, Pyle. This phrase, compared with 1 Cor. iv. 14, 15, seems plainly to import that Timothy was converted to the Christian faith by St. Paul, as also he seems to intimate when he saith, “He served with him in the Gospel, as a son with the father,” Phil. ii. 22; and again calls him “his dearly beloved son,” 2 Tim. i. 2. There appears nothing in the Scripture to the contrary of this opinion. Dr. Whitby.

1 Timothy 1:3

3.—no other doctrine.] Than what is agreeable to the truth of the Gospel. Dr. Wells. That sound doctrine, which in all churches was delivered by us. Dr. Hammond.

1 Timothy 1:4

4. Neither give heed to fables and endless genealogies, &c.] To idle Jewish fables; nor to those infinite pedigrees and genealogies which they stand upon, in drawing down the line of their descent from Abraham or from David, in a pretence of claiming kindred with Christ according to the flesh; which breed many frivolous questions and contentions, rather then tend to the

The right use and end of the law. Of Paul’s calling to be an apostle. Anno DOMINI 63. Or, not advising at.

ment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:

1 Timothy 1:5

5. Now the end of the commandment is charity &c.] For that which the commandment of God, both in the law and in the Gospel, aims at, is charity; even that Christian charity, which floweth from a sincere heart and a good conscience and an unfeigned faith in that Christ, who hath loved us and shed abroad His love in our hearts. Bp. Hall.

1 Timothy 1:6

6. — vain jangling;] Vain discourses of Talmudical fables and endless genealogies. Dr. Whitby.

1 Timothy 1:7

7. Desiring to be teachers of the law; &c.] They set up for doctors and expounders of the Jewish law; but understand little of the true scope and ultimate design of the law, for which they are so zealous; nor have any certainty of the traditions, of which they talk so confidently. Pyle, Dr. Whitby.

1 Timothy 1:8

8. But we know that the law is good, &c.] Lest any should imagine, from the foregoing reflection on the teachers of the law, that the Apostle undervalued the law itself, he here declares, that the law, rightly understood and preached, was very good, and served to excellent purposes, when used not in opposition, but in subserviency, to the Gospel. Burkitt.

— if a man use it lawfully;] Or according to the proper scope of it; namely, not as a means of justification, but as a restraint from sin, Gal. iii. 19; and as a schoolmaster, to bring him to Christ, the end of the law, Gal. iii. 24; Rom. x. 4. Dr. Whitby.

1 Timothy 1:9

9. Knowing this,] The word “knowing” is to be referred to “a man” in the preceding verse.

— that the law is not made for a righteous man,] That is, for the coercion, restraint, punishment of the righteous and upright in their conversation; but of lawless and disobedient men, of godless and lewd persons, &c. Bp. Hall. The moral law of Moses does in no instance condemn a good Christian. Pyle.

1 Timothy 1:10

10. — to sound doctrine;] Or ‘wholesome doctrine.’ Dr. Wells.

1 Timothy 1:11

11. According to the glorious gospel of the blessed God,] St. Paul calls the Gospel “glorious,” because the glorious attributes and excellencies of God are more resplendent in the Gospel, than in the law, of God: as also because the Gospel brings more honour and glory to God than all the works of creation. Burkitt.

1 Timothy 1:12

12. And I thank Christ Jesus our Lord,] We should here observe what humble and hearty returns St. Paul makes to Christ, for the high honour conferred upon him, in calling him to dispense this glorious Gospel, in calling him to it, in enabling him for it, and rendering him faithful and successful in it. Burkitt.

— who hath enabled me,] By the assistance of the Spirit of power and wisdom; me, who of myself was insufficient for this work, 2 Cor. iii. 5, 6. Dr. Whitby.

— for that he counted me faithful,] That is, one that would be faithful in the discharge of his duty, 1 Cor. iv. 2; vii. 25: namely, such an one, as by the consideration of so great a mercy and abundant grace, vouchsafed to one so unworthy, would patiently suffer for the Gospel, Acts ix. 16; and labour more abundantly in the propagation of it, when thus assisted by the grace and Spirit of Christ, 1 Cor. xv. 10. Whence it is observed by St. Chrysostom and other Fathers here, that there was not only something of God, but also something of himself, for which he was chosen to this ministry; and that he so magnifies the grace of God, as not to invalidate man’s free will. Dr. Whitby.

1 Timothy 1:13

13. Who was before a blasphemer, and a persecutor, and injurious:] Blaspheming the name of Christ, persecuting the Christians, and using them most despitefully. Dr. Hammond. St. Paul had the greater reason to acknowledge the guilt of blasphemy, as he had not only himself spoken evil of Christ, but encouraged and even compelled others to do so, Acts xxvi. 11. Dr. Doddridge.

— because I did it ignorantly in unbelief.] My unbelief proceeding from ignorance or a want of the right understanding of the Scriptures; and this my ignorance being not absolutely wilful, but owing in a good measure, if not chiefly, to the unhappy prejudices of my education, and so not excluding me from all mercy, though

Anno DOMINI 63. Paul an instance of God’s grace. His charge to Timothy. Anno DOMINI 63. was exceeding abundant with faith and love which is in Christ Jesus.

1 Timothy 1:14

14.—with faith and love which is in Christ Jesus.] It is observable that St. Paul after his conversion glorifies God by excelling in the graces opposite to his former sins. He abounds in “faith,” in opposition to his former unbelief; and in “love,” in opposition to his former rage and cruelty. Burkitt.

1 Timothy 1:15

15. This is a faithful saying, and worthy of all acceptance.] That is, a saying most worthy to be believed, and even to be embraced by all men with the firmest assent. Dr. Wells.

—sinners; of whom I am chief.] He does not say, ‘I was,’ but “I am;” because, even when sin is pardoned, we ought to have the prospect of it still before our eyes, to keep us humble and sensible of the great grace of God towards us. Dr. Whitby.

1 Timothy 1:16

16.—for a pattern to them which should hereafter believe on him &c.] The Apostle means, that as great a blasphemer and persecutor as he had been, he was received to mercy for a pattern and example to all such sinners, as should afterwards forsake their evil ways, and give themselves up sincerely to the obedience of the Gospel. Such a conspicuous example of Christ’s clemency and grace towards so great a sinner, whom He not only pardoned, but preferred to the dignity of an Apostle, and sent forth to preach the Gospel to the Gentiles, would be a strong motive with the Gentiles to receive the Gospel with faith and obedience. There could be no reason to despair of mercy, when they saw such “a pattern,” such an illustrious instance of it before their eyes. Burkitt.

1 Timothy 1:17

17. Now unto the King eternal, &c.] St. Paul, being carried away with a delightful sense of God’s great mercy towards him, concludes this digression with a fervent effusion of gratitude to God. Burkitt.

1 Timothy 1:18

18. This charge I commit unto thee, son Timothy.]

Namely, the charge of keeping the doctrine committed to him by St. Paul, as a faithful minister and soldier of Jesus Christ, against all opposition. Burkitt.

—according to the prophecies which went before on thee.] That is, agreeable to the revelations which were made of thee, that, though young, thou shouldest be ordained a bishop in the church, chap. iv. 14. That the Apostles received frequent revelations, and never more distinctly and frequently than in this matter of designing bishops and governours of the church, may appear from many places. Thus concerning St. Paul and St. Barnabas the text is distinct, Acts xiii. 2; and so here of Timothy. And thus it is generally said of the bishops of Asia, that the Holy Ghost had set them over the flock, Acts xx. 28. The language of the early Fathers of the church corresponds with this statement. At the first preaching of the Gospel such revelations were necessary; because it was not possible for the Apostles, during the short stay which they made in a city, to discern by human means who of their new converts would be fit to be appointed governor of the others. But afterwards, when churches were settled, and men had continued in the faith so long as to give testimony of their sincerity and abilities to qualify them for that office, there was not that need of revelation, human means being in some measure sufficient to direct the choice. And accordingly by the qualifications, which St. Paul mentions to Timothy and Titus in their ordination of bishops in every church, it is evident that they appointed men upon observation and experience of their behaviour and abilities, and upon the testimonials of their brethren. Dr. Hammond.

—that thou by them] That is, being excited and encouraged by them. Dr. Whitby.

—mightest war a good warfare;] That is, perform the office of an evangelist well, 2 Tim. iv. 5; so as to be a good minister of Jesus Christ, 1 Tim. iv. 6. In the Old Testament the service of the Levite is described in this figurative language; see Numb. iv. 3, 23, 30, 38, 39, 43; viii. 24, 25. And thus, in the New Testament, the Christian minister is a soldier of Jesus Christ, 2 Tim. ii. 3; a warrior, ver. 4; he hath the weapons of his warfare, 2 Cor. x. 4; and ought to have his wages, because “no man goeth a warfare at his own charges,” 1 Cor. ix. 7. Dr. Whitby.

1 Timothy 1:19

19.—which some having put away concerning faith have made shipwreck:] “Which,” namely a good conscience. Dr. Whitby. Falling into impure lives, they have afterwards fallen into foul erasure in point of faith. Dr. Hammond. The Apostle exhorts his beloved convert, on the one hand to study and adhere firmly to the Christian faith, and on the other to adorn and confirm that faith by a conscientious practice: considering how much an inconsistent and impure life will endanger and corrupt the best principles. Pyle.

It is meet to pray and give thanks for all men.

Anno DOMINI 66. Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

CHAP. II.

1 Timothy 1:20

20. — Hymeneus and Alexander.] Probably this Alexander is the person mentioned Acts xix. 33; who might become worse and worse after St. Paul’s departure from Ephesus, being emboldened by his absence; so that the Apostle might now determine to “deliver him up to Satan,” to inflict upon him certain pains and evils, which might possibly reclaim him. Dr. Doddridge.

— that they may learn not to blaspheme.] That they may be thereby drawn to repent of their heresy and blasphemy against God. Bp. Hall. It is to be remarked, that Hymeneus and Alexander “made shipwreck of the faith,” not by renouncing Christianity, for “what have I to do,” saith the Apostle, “to judge them that are without?” 1 Cor. v. 12; but by maintaining such doctrines as overthrew the faith; that is, by denying the resurrection of the body, as Hymeneus did, 2 Tim. ii. 16. Dr. Whitby.

Chap. II. The Apostle directs that prayer should be made in the church for all men, and particularly for kings and magistrates, though at that time they were heathens: and he founds this direction upon the will of God, who would have all men to be saved, for which purpose He sent His Son into the world, and caused the Gospel to be preached. Secondly, he says, that men ought to pray in a spirit of peace and purity; and that women should be present at the assemblies of the church in modest apparel, and continue in respect and silence. Ostervold.

Ver. 1. I exhort therefore, &c.] The Apostle proceeds to the particular directions which he had to give Timothy, for the due discharge of his office. Pyle. As if he had said, in the first place therefore I advise, that you have constant publick offices of devotion; consisting, first, of “supplications” for the averting of all hurtful things, sins, and dangers; secondly, of “prayers” for the obtaining of all good things which you want; thirdly, of “intercessions” for others; and, fourthly, of “thanks-givings” for mercies already received. Of these four sorts of devotion it is affirmed by St. Chrysostom, that they were all in his time used in the church: and so it appears by the liturgies. The word “supplications” refers to such petitions as those in the Litany, for deliverance from all the evils there named: the second, to the prayers for mercy and other wants: the third, to such as that wherein we pray “for the whole state of Christ’s church,” for kings, &c.: and the fourth, to the solemn “general thanksgiving” for all men, and to the hymns sung to the praise of God. Dr. Hammond.

The charge of the Apostle to Timothy, bishop of the church of Ephesus, requires him to take care, that prayers, such as are here enumerated, should be made in all churches and congregations under his inspection and jurisdiction. And how could he do this, but by providing by his authority, that there should be set forms of prayer, framed according to this rule given him by the Apostle, to be used in those churches? Undoubtedly the primitive catholick church understood this to be the meaning of the Apostle. Hence in all the churches of Christ over the world, however distant from each other, we find set forms of publick prayers, suited and conformable to this direction of the Apostle. And, indeed, if we

permitted to teach. 15 They shall be saved, notwithstanding the testimonies of God’s wrath, in childbirth, if they continue in faith.

I || EXHORT therefore, that, 1 Or, desire. first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;

consult all the ancient liturgies extant at this day, we shall find that they were all framed and composed according to this rule. Bp. Bull.

It is very proper for private devotions to consist of the same parts: but since that did not so fall immediately under Timothy’s care or cognisance, publick devotion is here primarily to be understood. Dr. Wells.

— first of all.] That is, first, in priority not of time, but of dignity; in the same sense as our Saviour in the Gospel bids us seek “first the kingdom of God and His righteousness,” Matt. vi. 33. Prayer is the principal and most noble part of God’s worship, and to be preferred before preaching: nay indeed, to speak strictly and properly, preaching is so part of Divine worship; for every proper act of Divine worship must have God for its immediate object, and God’s glory for its immediate end. But the immediate objects of preaching are men, to whom it is directed, and the immediate end of it is the instruction of men: though it is true that, in the ultimate end of it, it tends to and terminates in the glory of God, as indeed all religious actions do, and all our other actions of moments should do. But prayer is immediately directed to God Himself, and it is an immediate glorification of Him, and a paying of Divine worship and honour to Him. In a word, by preaching we are taught how to worship God: but prayer is itself God’s worship. Hence the place of God’s worship is called by our Saviour, “the house of prayer,” Matt. xxi. 13. It is not called a preaching house, though there must be preaching there too at due times and seasons; but a “house of prayer,” because prayer is the principal worship of God, to which all religious houses are dedicated, and it is the constant and daily business to be performed in them. No wonder therefore that the Apostle charges Timothy to take a special care concerning the liturgy and publick prayers of the church, that they be duly and rightly performed: “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made. Bp. Bull.

— for all men.] From the Gospel history it appears to have been commonly thought by the Jews, that the prayers of pious persons might procure blessings from God upon those for whom they were made. This opinion was entertained by those who brought their children to Christ; and He confirmed them in that opinion by complying so readily with their request. In the New Testament, Christians are several times exhorted to pray for each other; and mention is made of the usefulness and efficacy of such prayers. St. Paul frequently prays for the brethren, to whom He addresses his Epistles; and desires that they also would pray for him: and this practice is well adapted to kindle and cherish that mutual love and charity, which is the distinguishing character of Christianity. In the Old Testament we find Patriarchs, and Prophets, and holy men, offering up prayers for their children, for their friends, for their country; and what regard God shewed to their requests, appears in many places of Scripture, and in the examples of Abraham, of Moses, of Job, and of other persons eminent for their piety. In Ezekiel, God, to testify how greatly He was offended at His people, and how firmly resolved to punish them,

The reason why prayer should be made for all men. Anno DOMINI 63.