1 Timothy 1

1 Timothy 1:1-4

After the inscription in ver. 1, 2, we have, 1. The charge given to Timothy, ver. 3, 4. 2. The true end of the law, ver. 5—12, where he shows it is entirely agreeable to the gospel. 3. He mentions his own call to be an apostle; for which he expresses his thankfulness, ver. 12—16. 5. His ideology, ver. 17. 6. A renewal of the charge to Timothy, ver. 18. And of Hymnans and Alexander, ver. 19, 20.

1. Acts ix.

PAUL an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; 2. Unto Timothy, my own son in the faith; grace, mercy, and peace from God our Father, and Jesus Christ our Lord. 3. As I befought thee to abide still at Ephesus when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, 4. Neither give heed to fables, and endless genealogies, which minister questions, rather than godly edifying, which is in faith: so do.

We have here,

1. The apostolical inscription. Paul an apostle of Jesus Christ, the true Messiah, by the express commandment of God appointed to this office, who is our Saviour, having in his eternal mind designed the glorious plan of our redemption; and of our Lord Jesus Christ, one with the Father in glory and authority; and who is emphatically our hope, all our expectations in time and eternity resting upon his finished salvation; unto Timothy my own son in the faith, begotten by me in the gospel, is this epistle sent.

2. His salutation. Grace, mercy, and peace, be with you, from God our Father, in whose love we have a common interest; and Jesus Christ our Lord, who bought us with his blood, called us

Vol. II.

to the obedience of the faith, and, as his more immediate servants, put us in trust with his gospel.

3. He reminds him of the design he had in leaking him at Ephesus, and exhorts him to be faithful to his charge. As I befought thee to abide still at Ephesus when I went into Macedonia, that thou mightest charge some, that they teach no other doctrine; even those sedating teachers, who would corrupt the simplicity of the gospel: be faithful to thy trust, and warn the people to beware of these seducers; neither to give heed to fables, their absurd traditions, and endless genealogies; affecting to trace up their descent from Abraham and the patriarchs, and valuing themselves highly on such an ancestor; which minister questions, and endless disputes, rather than godly edifying, which is in faith. Note, (1.) Unedifying disputes about unessential matters have the most pernicious tendency to destroy vital religion. (2.) There can be no true godliness, but what springs from faith as its principle. (3.) Ministers must watch over the flock, and guard them from the inroads of error, as well as impiety. (4.) Broachers of new doctrines, contrary to the fundamental articles of faith, should receive from the bishops of the church deferred rebukes.

4. Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: 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 affirm. 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 disobedient, for the ungodly and for sinners, for unholy and prophane, for murderers of fathers and murderers of mothers, for mansayers, 10. For whoremongers, for them that deft themselves with

9 H mankind, Chap. 11

1. 2. preacher, and an apostle, (‘I speak the truth in Christ, and Iye-no’) * a teacher of the Gentiles in faith and verity. 8. I will therefore that men pray ’every where, * lifting up holy hands, * without wrath * and doubting :
2. 1. 2. The apostle cathets, 1. That oppressum, prayers, intercessus, and giving of thanks be made in the church for all ranks and conditions of men; particularly for kings, and for all that are in authority, the inferior may/hands; that the may had a good and patricable life, propelled from all violence and injuries; and in all godliness and security, appearing, not unfeigned piety to God, and our unimpeached integrity towards men.

3. He suggests the strongest reasons to support his exhortations. For this is good and acceptable in the light of God our forerunner, who rejoins universal charity, and will have all men to be found; those of all nations, ranks, and conditions, Christian as well as Jews, high and low, rich and poor; and, in order thereunto, hath sent out his gospel to call them, that they may come to the knowledge of the truth, by the faith of which alone between can be obtained. For there is one God, and one mediator between God and men, the man Christ Jesus; who, though very God, hath taken our nature into personal union with himself, and in his glorified body stands as the alone mediator before the throne, to make the persons, prayers, and services of his people accepted. Who gave himself a reason for all, paying down the price of our redemption in the drop of known most precious blood, and thereby making a full satisfaction to divine justice for sinners of every condition and degree, as was foretold by the prophets, and to be testified in due time to all nations. Whereunto I am ordained a preacher, and an apostle, by a divine commission, (I speak the truth in Christ, and Iye-no), as the heart-searching God doth bear me witness), a teacher of the Gentiles, to whom especially I am sent, in faith and verity, to bring them to the true faith of Christ, and this office I labour to discharge with all simplicity and faithfulness. Note, (1). It is God’s will that we should pray for others as well as for ourselves. (2). Our encouragement to draw near to a throne of grace is this, that we have one Mediator there, who ever liveth to make intercessus for us. (3) Since Jesus hath paid, and God hath accepted the nation, all that plead it have a right to the eternal redemption thereby obtained. (4) None can be saved but by coming to the knowledge of the truth, where Christ is not preached, there can be no hope, for there is salvation in no other. (5). It is an ineffutable binding to enjoy the light of the gospel, and to sit under their ministry who preach it in faith and verity.

4. He directs them how to pray. I will therefore that men, who bear the Christian name, pray every where; not confined to any particular place, since God is alike present in all; in the cloister, in the family, as well as in the great congregation: only when we draw near to him, if we would obtain acceptance, we must be found lifting up holy hands, not polluted with allowed sin, but walked in atoning blood, without wrath and doubting, since harboured malice, unbelieving difficult of God, and a contentious spirit, must necessarily destroy all the efficacy of prayer.

5. In like manner also, that * women adorn themselves in modest apparel, with shamefacedness and sobriety: not with broidered hair, or gold, or pearls, or costly gray; 10. * But (which becometh women professing godliness) with good works. 11. Let the woman learn in silence * with all subjection. 12. But * I suffer not a woman to teach, * nor to usurp authority over the man, but to be in silence. 13. For * Adam was full formed, then Eve. 14. And * Adam was not deceived, but the woman being deceived was in the transgression. 15. Notwithstanding she shall be saved in child-bearing, if they continue in faith and charity, and holiness with sobriety.

1 Timothy 1:9-15

The apostle here directs how women professing godliness should behave.

1. With modesty. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety: not with broidered hair, or gold, or pearls, or costly gray; but (which becometh women professing godliness) with good works. What a contrast to this description are our manners I yet, the truly gracious woman will still think modesty her brightest ornament; and when fashion imposes aught that is fantastical, extravagant, or immodest, will dare to dishear.

2. Let the woman learn in silence with all subjection; not presuming to be speakers in the house of God, but hearers; for I suffer not a woman to teach in politics, nor to usurp authority over the man, by that or any other influence of affected superiority; but to be in silence. For Adam was full formed, then Eve, from his side, (Gen. ii. 2.) to denote her inferiority. And Adam was not deceived by the serpent, but the woman being deceived was in the transgression; and he, ‘induced by her,’ or out of fond affection

determined to die with her, wilfully followed her example. Notwithstanding she shall be saved in child-bearing, and all the anguish which flows from the sentence pronounced on her (Gen. ii. 16.) and through that child which is born of woman, the usual inman, the shall obtain everlasting salvation; if they continue in faith and charity, and holiness with sobriety, and prove themselves living members of Christ, in whom there is no difference between male or female, but both are alike called to partake of his grace and glory.