1 Timothy · Chapter 6

V. 1. Let servants under the yoke-Of heathen masters.

Account them worthy of all honour-All the honour due from a servant to a master.

Lest the name of God and his doctrine be blasphemed-As it surely will, if they do otherwise.

Verse 1. Let as many servants as are under the yoke] The word douloi here means slaves converted to the Christian faith; and the zugon, or yoke, is the state of slavery; and by despotai, masters, despots, we are to understand the heathen masters of those Christianized slaves. Even these, in such circumstances, and under such domination, are commanded to treat their masters with all honour and respect, that the name of God, by which they were called, and the doctrine of God, Christianity, which they had professed, might not be blasphemed-might not be evilly spoken of in consequence of their improper conduct. Civil rights are never abolished by any communications from God’s Spirit. The civil state in which a man was before his conversion is not altered by that conversion; nor does the grace of God absolve him from any claims, which either the state or his neighbour may have on him. All these outward things continue unaltered. See Clarke’s notes on “Ephesians 6:5”, &c.; and “1 Corinthians 7:21”, &c., and especially the observations at the end of that chapter.

Verses 1, 2. Because the law of Moses (Exodus 21:2) did not allow Israelites to be made slaves for life, without their own consent, it seems the Judaizing teachers, with a view to allure slaves to their party, encouraged them in disobeying the commands, of their masters. This doctrine the apostle condemns here, as in his other epistles, (1 Corinthians 7:20-22; Colossians 3:22,) by enjoining Christian slaves to obey their masters, whether believers or unbelievers. Let servants — Or slaves, rather; (see on Ephesians 6:5, and Colossians 3:22;) under the yoke — Of heathen masters; count them worthy of all honour — All the honour due from a servant to a master, and show it by their obedience and respectful behaviour. That the name of God — God himself; and his doctrine — The doctrine of the gospel; be not blasphemed — That is, evil spoken of, as tending to destroy the political rights of mankind. And they that have believing masters — Which for any to have is a great privilege; let them not despise them — Pay them the less honour or obedience; because they are brethren — In Christ, believers; and in that respect on a level with them. They that live in a religious community know the danger of this, and that greater grace is requisite to bear with the faults of a brother than of a man of the world, or even of an infidel. But rather do them service — Serve them so much the more diligently; because they are faithful — Or believers, as pistoi may be rendered; and beloved — Of God; partakers of the benefit — The common salvation. “Instead of encouraging slaves to disobedience, the gospel makes them more faithful and conscientious. And by sweetening the temper of masters, and inspiring them with benevolence, it renders the condition of slaves more tolerable than formerly. For, in proportion as masters imbibe the true spirit of the gospel, they will treat their slaves with humanity, and even give them their freedom, when their services merit such a favour.” — Macknight. These things teach and exhort — Thus Paul the aged gives young Timothy a charge to dwell upon practical holiness. Less experienced teachers are apt to neglect the superstructure, while they lay the foundation. But of so great importance did St. Paul see it to enforce obedience to Christ, as well as to preach faith in his blood, that after urging the life of faith on professors, (verse 12,) he even adds another charge for the strict observance of it, verse 13, &c.

Verse 1, 2. Let as many servants as are under the yoke count their own masters worthy of all honour, by obeying their commands, for in civil society we are all servants, and have duties which must be discharged. If reverence be not paid to the orders of the master, christianity will be blasphemed. If a servant have a believing master, he is still a servant; and it will be a double shame for him to be punished for idleness or disobedience, or in anywise not doing his best for his master, as though he was working for himself. See on Ephesians 6:5-7.

1. Servants—For the New Testament meaning of the Greek word see our note on Luke 7:2. Under the yoke—The servile yoke is a Greek phrase as old as Herodotus. Here it is used to characterize unmitigated Roman slavery, as described in our note on Luke 7:2, and as it stands in contrast under the believing masters. Own—Respectively. All the honour—Required by the existing law of the relation. That… not blasphemed—The duty is not based on the rightfulness of the relation, but upon the disorder and reproach incurred from heathendom upon Christianity if the relation were enjoined to be summarily broken up by the servants. See Titus 2:10.

V. 2. Let them not despise them-Pay them the less honour or obedience. Because they are brethren-And in that respect on a level with them. They that live in a religious community know the danger of this; and that greater grace is requisite to bear with the faults of a brother, than of an infidel, or man of the world.

But rather do them service-Serve them so much the more diligently. Because they are joint partakers of the great benefit-Salvation. These things-Paul, the aged, gives young Timotheus a charge to dwell upon practical holiness. Less experienced teachers are apt to neglect the superstructure, whilst they lay the foundation; but of so great importance did St. Paul see it to enforce obedience to Christ, as well as to preach faith in his blood, that, after strongly urging the life of faith on professors, he even adds another charge for the strict observance of it.

Verse 2. And they that have believing masters] Who have been lately converted as well as themselves.

Let them not despise them] Supposing themselves to be their equals, because they are their brethren in Christ; and grounding their opinion on this, that in him there is neither male nor female, bond nor free; for, although all are equal as to their spiritual privileges and state, yet there still continues in the order of God’s providence a great disparity of their station: the master must ever be in this sense superior to the servant. But rather do them service] Obey them the more cheerfully, because they are faithful and beloved; faithful to God’s grace, beloved by him and his true followers.

Partakers of the benefit.] thv euepgesiav antilambanomenoi. Joint partakers of the benefit. This is generally understood as referring to the master’s participation in the services of his slaves. Because those who are partakers of the benefit of your services are faithful and beloved; or it may apply to the servants who are partakers of many benefits from their Christian masters. Others think that benefit here refers to the grace of the Gospel, the common salvation of believing masters and slaves; but Dr. Macknight well observes that euergesia is nowhere used to denote the Gospel. One of Uffenbach’s MSS. has ergasias, of the service; this reading is plainly a gloss; it is not acknowledged by any other MS., nor by any version. FG, and the Codex Augustanus 6, have eusebeiav, of godliness; a term by which the whole Gospel doctrine is expressed, 1 Timothy 4:7, 8, as also in the 6th verse of this chapter. 1 Timothy 6:6

Verses 1, 2. Because the law of Moses (Exodus 21:2) did not allow Israelites to be made slaves for life, without their own consent, it seems the Judaizing teachers, with a view to allure slaves to their party, encouraged them in disobeying the commands, of their masters. This doctrine the apostle condemns here, as in his other epistles, (1 Corinthians 7:20-22; Colossians 3:22,) by enjoining Christian slaves to obey their masters, whether believers or unbelievers. Let servants — Or slaves, rather; (see on Ephesians 6:5, and Colossians 3:22;) under the yoke — Of heathen masters; count them worthy of all honour — All the honour due from a servant to a master, and show it by their obedience and respectful behaviour. That the name of God — God himself; and his doctrine — The doctrine of the gospel; be not blasphemed — That is, evil spoken of, as tending to destroy the political rights of mankind. And they that have believing masters — Which for any to have is a great privilege; let them not despise them — Pay them the less honour or obedience; because they are brethren — In Christ, believers; and in that respect on a level with them. They that live in a religious community know the danger of this, and that greater grace is requisite to bear with the faults of a brother than of a man of the world, or even of an infidel. But rather do them service — Serve them so much the more diligently; because they are faithful — Or believers, as pistoi may be rendered; and beloved — Of God; partakers of the benefit — The common salvation. “Instead of encouraging slaves to disobedience, the gospel makes them more faithful and conscientious. And by sweetening the temper of masters, and inspiring them with benevolence, it renders the condition of slaves more tolerable than formerly. For, in proportion as masters imbibe the true spirit of the gospel, they will treat their slaves with humanity, and even give them their freedom, when their services merit such a favour.” — Macknight. These things teach and exhort — Thus Paul the aged gives young Timothy a charge to dwell upon practical holiness. Less experienced teachers are apt to neglect the superstructure, while they lay the foundation. But of so great importance did St. Paul see it to enforce obedience to Christ, as well as to preach faith in his blood, that after urging the life of faith on professors, (verse 12,) he even adds another charge for the strict observance of it, verse 13, &c.

Verse 1, 2. Let as many servants as are under the yoke count their own masters worthy of all honour, by obeying their commands, for in civil society we are all servants, and have duties which must be discharged. If reverence be not paid to the orders of the master, christianity will be blasphemed. If a servant have a believing master, he is still a servant; and it will be a double shame for him to be punished for idleness or disobedience, or in anywise not doing his best for his master, as though he was working for himself. See on Ephesians 6:5-7.

2. Believing masters—Whose servants were not under the yoke. Each one was “not now as a servant, but above a servant, a brother beloved.” Philem. 16. The forms of subordination remained; the Roman statutes were still in legal force; but the servant was no longer a slave. Let them—The servants. Not despise—Set at naught the authority of them, the masters. Because—That is, under the pretext that they, the masters, are brethren—Are Christians, and so bound to release them. But rather do them service—And in the same form of servitude, yet under a new principle and law, the law, namely, of Christian love. Note, 1 Corinthians 7:21. That is, serve them, (literally, rendered) because the partakers or receivers of the benefit of your service, namely, the masters, are faithful and beloved. Those whom you once served compulsorily under the law of slavery continue now to serve voluntarily, under the law of gospel freedom. Teach, in principle, and exhort, urge, in practice. These words close the topic in hand, as in 1 Timothy 4:11, 13, 14.

V. 3. If any teach otherwise-Than strict practical holiness in all its branches.

And consent not to sound words-Literally, healthful words; words that have no taint of falsehood, or tendency to encourage sin. And the doctrine which is after godliness-Exquisitely contrived to answer all the ends, and secure every interest, of real piety.

Verse 3. If any man teach otherwise] It appears that there were teachers of a different kind in the Church, a sort of religious levellers, who preached that the converted servant had as much right to the master’s service as the master had to his. Teachers of this kind have been in vogue long since the days of Paul and Timothy.

And consent not to wholesome words] ugiainousi logoiv Healing doctrines-doctrines which give nourishment and health to the soul, which is the true character of all the doctrines taught by our Lord Jesus Christ; doctrines which are according to godliness-securing as amply the honour and glory of God, as they do the peace, happiness, and final salvation of man.

All this may refer to the general tenor of the Gospel; and not to any thing said, or supposed to have been said, by our Lord, relative to the condition of slaves. With political questions, or questions relative to private rights, our Lord scarcely ever meddled; he taught all men to love one another; to respect each other’s rights; to submit to each other; to show all fidelity; to be obedient, humble, and meek; and to know that his kingdom was not of this world.

Verses 3-5. If any man teach otherwise — Than strict, practical holiness, in all its branches; and consent not to wholesome words — Ugiainousi logoiv, literally, healing, or healthful words, words that have no taint of falsehood, or tendency to encourage sin; and the doctrine which is according to godliness — The sole design and direct tendency of which is to make people godly, and to promote the glory of God, while it secures the salvation of men; he is proud — Greek, tetufwtai, puffed up; which is the cause of his not consenting to this doctrine; knowing nothing — As he ought to know; but doting — Greek, nostwn, being sick, or distempered in his mind; about questions — Dotingly fond of disputes; an evil, but common disease, especially where practice is forgotten. Such contend earnestly for singular phrases and favourite points of their own; but every thing else, however like the preaching of Christ and his apostles, is all law and bondage, and carnal reasoning. And strifes of words, whereof cometh envy — Of the gifts and success of others; contention for the pre-eminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves; railings — Blasfhmiai, evil speakings, against those that differ from them; evil surmisings — Or unjust suspicions easily entertained against others; it not being their way to think well of those that hold opinions different from theirs. Perverse disputings — Carried on contrary to conscience, by men wholly corrupted in their minds, and destitute of the truth — Of the knowledge of, and faith in, the true doctrine of the gospel; supposing that gain is godliness — That what promises the greatest gain is the most worthy of their pursuit; or who reckon whatever produces most money to be the best religion. A far more common case than is usually supposed. From such withdraw thyself — Shun all society with them.

Ver. 3-5. If any man teach otherwise, he will excite insurrections among the slaves, who frequently revolt against their masters. God is a God of order: proud and perverse teachers disturb that order; and while losing themselves in violent disputations, they forget that the true spirit of religion is meekness and forbearance.

3. Teach otherwise—Said here in concluding, as in 1 Timothy 1:3 in commencing. A general refutation of the errorists, as opposing against Christianity a system of technical notions, abounding in words without meaning, adverse to actual piety, and with none but mercenary motives. Wholesome—Healthful, as opposed to doting; that is, unhealthful, or morbid. Words of… Christ—Their teaching contradicted the health-giving teaching of the historical Jesus of the gospels, and contradicted godliness, piety of heart.

V. 4. He is puffed up-Which is the cause of his not consenting to the doctrine which is after inward, practical religion. By this mark we may know them.

Knowing nothing-As he ought to know.

Sick of questions-Doatingly fond of dispute; an evil, but common, disease; especially where practice is forgotten. Such, indeed, contend earnestly for singular phrases, and favourite points of their own. Everything else, however, like the preaching of Christ and his apostles, is all "law," and "bondage," and "carnal reasoning."

Strifes of words-Merely verbal controversies.

Whereof cometh envy-Of the gifts and success of others. Contention-For the pre-eminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves. Evil surmisings-It not being their way to think well of those that differ from themselves in opinion.

Verse 4. He is proud] tetufwtai. He is blown up, or inflated with a vain opinion of his own knowledge; whereas his knowledge is foolishness, for he knows nothing.

Doting about questions] He is sick, distempered, about these questions relative to the Mosaic law and the traditions of the elders; for it is most evident that the apostle has the Judaizing teachers in view, who were ever, in questions of theology, straining out a gnat, and swallowing a camel. Strifes of words] logomaciav. Logomachies; verbal contentions; splitting hairs; producing Hillel against Shammai, and Shammai against Hillel, relative to the particular mode in which the punctilios of some rites should be performed. In this sort of sublime nonsense the works of the Jewish rabbins abound.

Whereof cometh envy, strife, &c.] How little good have religious disputes ever done to mankind, or to the cause of truth! Most controversialists have succeeded in getting their own tempers soured, and in irritating their opponents. Indeed, truth seems rarely to be the object of their pursuit; they labour to accredit their own party by abusing and defaming others; from generals they often descend to particulars; and then personal abuse is the order of the day. Is it not strange that Christians either cannot or will not see this? Cannot any man support his own opinions, and give his own views of the religion of Christ, without abusing and calumniating his neighbour? I know not whether such controversialists should not be deemed disturbers of the public peace, and come under the notice of the civil magistrate. Should not all Christians know that the wrath of man worketh not the righteousness of the Lord?

Verses 3-5. If any man teach otherwise — Than strict, practical holiness, in all its branches; and consent not to wholesome words — Ugiainousi logoiv, literally, healing, or healthful words, words that have no taint of falsehood, or tendency to encourage sin; and the doctrine which is according to godliness — The sole design and direct tendency of which is to make people godly, and to promote the glory of God, while it secures the salvation of men; he is proud — Greek, tetufwtai, puffed up; which is the cause of his not consenting to this doctrine; knowing nothing — As he ought to know; but doting — Greek, nostwn, being sick, or distempered in his mind; about questions — Dotingly fond of disputes; an evil, but common disease, especially where practice is forgotten. Such contend earnestly for singular phrases and favourite points of their own; but every thing else, however like the preaching of Christ and his apostles, is all law and bondage, and carnal reasoning. And strifes of words, whereof cometh envy — Of the gifts and success of others; contention for the pre-eminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves; railings — Blasfhmiai, evil speakings, against those that differ from them; evil surmisings — Or unjust suspicions easily entertained against others; it not being their way to think well of those that hold opinions different from theirs. Perverse disputings — Carried on contrary to conscience, by men wholly corrupted in their minds, and destitute of the truth — Of the knowledge of, and faith in, the true doctrine of the gospel; supposing that gain is godliness — That what promises the greatest gain is the most worthy of their pursuit; or who reckon whatever produces most money to be the best religion. A far more common case than is usually supposed. From such withdraw thyself — Shun all society with them.

Ver. 3-5. If any man teach otherwise, he will excite insurrections among the slaves, who frequently revolt against their masters. God is a God of order: proud and perverse teachers disturb that order; and while losing themselves in violent disputations, they forget that the true spirit of religion is meekness and forbearance.

4. Proud—The Gnostics, or knowing ones, (see note, Acts 11:19,) claimed to be the aristocracy of knowledge. Knowing nothing—Although claiming, as Gnostics, to know every thing. Questions—Note 1:4. Strifes of words—Literally, logomachies; either where the words had no meaning, or the whole dispute was about a word. The evil tempers by this aroused, are next traced.

V. 5. Supposing that gain is godliness-Thinking the best religion is the getting of money: a far more common case than is usually supposed.

Verse 5. Perverse disputings of men of corrupt minds] Disputations that cannot be settled, because their partisans will not listen to the truth; and they will not listen to the truth because their minds are corrupt. Both under the law and under the Gospel the true religion was: Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy neighbour as thyself. Where, therefore, the love of God and man does not prevail, there there is no religion. Such corrupt disputers are as destitute of the truth as they are of love to God and man.

Supposing that gain is godliness] Professing religion only for the sake of secular profit; defending their own cause for the emoluments it produced; and having no respect to another world.

From such withdraw thyself] Have no religions fellowship with such people. But this clause is wanting in AD*FG, some others, the Coptic, Sahidic, Æthiopic, Vulgate, and Itala, one copy excepted. It is probably spurious.

Verses 3-5. If any man teach otherwise — Than strict, practical holiness, in all its branches; and consent not to wholesome words — Ugiainousi logoiv, literally, healing, or healthful words, words that have no taint of falsehood, or tendency to encourage sin; and the doctrine which is according to godliness — The sole design and direct tendency of which is to make people godly, and to promote the glory of God, while it secures the salvation of men; he is proud — Greek, tetufwtai, puffed up; which is the cause of his not consenting to this doctrine; knowing nothing — As he ought to know; but doting — Greek, nostwn, being sick, or distempered in his mind; about questions — Dotingly fond of disputes; an evil, but common disease, especially where practice is forgotten. Such contend earnestly for singular phrases and favourite points of their own; but every thing else, however like the preaching of Christ and his apostles, is all law and bondage, and carnal reasoning. And strifes of words, whereof cometh envy — Of the gifts and success of others; contention for the pre-eminence. Such disputants seldom like the prosperity of others, or to be less esteemed themselves; railings — Blasfhmiai, evil speakings, against those that differ from them; evil surmisings — Or unjust suspicions easily entertained against others; it not being their way to think well of those that hold opinions different from theirs. Perverse disputings — Carried on contrary to conscience, by men wholly corrupted in their minds, and destitute of the truth — Of the knowledge of, and faith in, the true doctrine of the gospel; supposing that gain is godliness — That what promises the greatest gain is the most worthy of their pursuit; or who reckon whatever produces most money to be the best religion. A far more common case than is usually supposed. From such withdraw thyself — Shun all society with them.

Ver. 3-5. If any man teach otherwise, he will excite insurrections among the slaves, who frequently revolt against their masters. God is a God of order: proud and perverse teachers disturb that order; and while losing themselves in violent disputations, they forget that the true spirit of religion is meekness and forbearance.

5. Corrupt minds—Whose mental intentions are bad. Destitute—Nay, even deprived of the truth, (as in 1 Timothy 1:19 and Titus 1:14,) from having finally abandoned it. The reason for their abandoning truth and taking up the propagation of error is next given. Gain… godliness— Rather, godliness is a means of gain, a speculation. And all their godliness was for that purpose.

V. 6. But godliness with content-The inseparable companion of true, vital religion.

Is great gain-Brings unspeakable profit in time, as well as eternity.

Verse 6. But godliness with contentment is great gain.] The word godliness, eusebeia, here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, autarkeia, signifies a competency, a sufficiency; that measure or portion of secular things which is necessary for the support of life, while the great work of regeneration is carrying on in the soul. Not what this or the other person may deem a competency, but what is necessary for the mere purposes of life in reference to another world; food, raiment, and lodging. See 1 Timothy 6:7. So, if a man have the life of God in his soul, and just a sufficiency of food and raiment to preserve and not burden life, he has what God calls great gain, an abundant portion.

It requires but little of this world’s goods to satisfy a man who feels himself to be a citizen of another country, and knows that this is not his rest.

Verses 6-10. But godliness — The genuine fear and love of God, and obedience to his will; with contentment — The inseparable companion of vital piety; is great gain — Brings unspeakable profit in time as well as in eternity, and indeed is the only true abiding gain; for all other gain is perishing. For we brought nothing into this world — But were thrown naked upon the indulgent provision which our gracious Creator has been pleased to make for us; and it is certain — Whatever treasures insatiable avarice may amass; we can carry nothing out — But must, in a little time, return to the dust, stripped of all. To what purpose then do we heap together so many things? O let us remember one thing is needful, and let us, above all things, take care to ensure that. And having — While we continue in this transitory and uncertain life; food and raiment — Or food and coverings, rather; the word skepasmata comprehending not only clothes, but lodgings; (it signifies indeed coverings of every sort;) let us be therewith content — And not seek, with restless solicitude, the great things of this world, which are often of short continuance, and of a precarious as well as an unsatisfying nature. But they — Who, not content with these; (which are all that a Christian needs, and all that his religion allows him to desire;) will be rich — Who desire to be so, and resolve to use every means in order thereto; fall — Headlong; into temptation — Or trial, frequently great, peculiar, and distressing; and a snare — Which entangles them in sin and misery; and into many foolish and hurtful lusts — Or desires, which have no reason whatever in them, and which not only sink men below the dignity of their nature, but prove the occasion of much further mischief, yea, drown men in destruction here, and eternal perdition hereafter. “In this admirable picture the apostle represents men who are actuated by the desire of riches, and with the lusts excited by the possession of them, as pursuing, to the utmost verge of a precipice, those shadowy phantoms which owe all their semblance of reality to the magic of the passions, which riches, and the desire of them, have excited in their minds; and as falling into a gulf, where they plunge so deep that they are irrecoverably lost.” For the love of money — Commonly called prudent care of what a man has; is the root — Or source; of all — Of every kind of; evil — Of sin and misery consequent thereon, in various respects. “The pernicious influence of this vice hath been taken notice of, and painted in striking colours, by moralists and poets, even among the heathen. But none of them have drawn the picture with such skill and effect as the apostle hath done in this and the preceding verse; where he hath set forth, in the strongest colouring, and with the fewest words, the deformity of the passion, and the evils which it produces, both in the bodies and in the minds of those who indulge it.” — Macknight. Which, while some have coveted after — Greek, oregomenoi, reaching out to, or eagerly coveting; have erred — Apeplanhqhsan, have wandered far from the faith, or have wholly missed the mark. Indeed they aimed not at faith, but at something else; and pierced themselves through — Or all round, as periepeiran properly signifies; have stabbed themselves, as it were, from head to foot on all sides, so as to be like a person wholly covered with wounds; with many sorrows — Arising from a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!

Ver. 6-8. Godliness with contentment is great gain. True godliness consists in our being like God, bearing his image, having the same mind that was in Christ Jesus, and seeking in all things to do his will. This, combined with contentment, its natural attendant, will not only relieve the mind of all worldly ambition and inordinate anxieties, but produce a serenity, a peace that passeth all understanding, a gain far exceeding that of earthly riches. I lead in the way of righteousness, says heavenly wisdom, and in the midst of the paths of judgment, that I may cause those that love me to inherit substance, and I will fill their treasures. Proverbs 8:20, 21. Why then encourage the love of money? What can riches do for us? Man wants but little, and short are the days of his pilgrimage. A contented mind with our providential lot is the greatest portion we can enjoy on earth.

6. Is great gain—Emphasis on is in order to concede what truth there is in the proposition. But it is godliness with contentment, and not for the restless sake of the earthly gain.

V. 7. Neither can we carry anything out-To what purpose, then, do we heap together so many things? O, give me one thing,-a safe and ready passage to my own country!

Verse 7. We brought nothing into this world] There are some sayings in Seneca which are almost verbatim with this of St. Paul: Nemo nascitur dives; quisquis exit in lucem jussus est lacte et panno esse contentus; Epist. xx, “No man is born rich; every one that comes into the world is commanded to be content with food and raiment.” Excutit natura redeuntem, sicut intrantem; non licet plus auferre, quam intuleris; Epist., cap. ii. “Nature, in returning, shakes off all incumbrances as in entering; thou canst not carry back more than thou broughtest in.” Seneca and St. Paul were contemporary; but all the Greek and Latin poets, and especially the stoic philosophers, are full of such sentiments. It is a self-evident truth; relative to it there can be no controversy.

Verses 6-10. But godliness — The genuine fear and love of God, and obedience to his will; with contentment — The inseparable companion of vital piety; is great gain — Brings unspeakable profit in time as well as in eternity, and indeed is the only true abiding gain; for all other gain is perishing. For we brought nothing into this world — But were thrown naked upon the indulgent provision which our gracious Creator has been pleased to make for us; and it is certain — Whatever treasures insatiable avarice may amass; we can carry nothing out — But must, in a little time, return to the dust, stripped of all. To what purpose then do we heap together so many things? O let us remember one thing is needful, and let us, above all things, take care to ensure that. And having — While we continue in this transitory and uncertain life; food and raiment — Or food and coverings, rather; the word skepasmata comprehending not only clothes, but lodgings; (it signifies indeed coverings of every sort;) let us be therewith content — And not seek, with restless solicitude, the great things of this world, which are often of short continuance, and of a precarious as well as an unsatisfying nature. But they — Who, not content with these; (which are all that a Christian needs, and all that his religion allows him to desire;) will be rich — Who desire to be so, and resolve to use every means in order thereto; fall — Headlong; into temptation — Or trial, frequently great, peculiar, and distressing; and a snare — Which entangles them in sin and misery; and into many foolish and hurtful lusts — Or desires, which have no reason whatever in them, and which not only sink men below the dignity of their nature, but prove the occasion of much further mischief, yea, drown men in destruction here, and eternal perdition hereafter. “In this admirable picture the apostle represents men who are actuated by the desire of riches, and with the lusts excited by the possession of them, as pursuing, to the utmost verge of a precipice, those shadowy phantoms which owe all their semblance of reality to the magic of the passions, which riches, and the desire of them, have excited in their minds; and as falling into a gulf, where they plunge so deep that they are irrecoverably lost.” For the love of money — Commonly called prudent care of what a man has; is the root — Or source; of all — Of every kind of; evil — Of sin and misery consequent thereon, in various respects. “The pernicious influence of this vice hath been taken notice of, and painted in striking colours, by moralists and poets, even among the heathen. But none of them have drawn the picture with such skill and effect as the apostle hath done in this and the preceding verse; where he hath set forth, in the strongest colouring, and with the fewest words, the deformity of the passion, and the evils which it produces, both in the bodies and in the minds of those who indulge it.” — Macknight. Which, while some have coveted after — Greek, oregomenoi, reaching out to, or eagerly coveting; have erred — Apeplanhqhsan, have wandered far from the faith, or have wholly missed the mark. Indeed they aimed not at faith, but at something else; and pierced themselves through — Or all round, as periepeiran properly signifies; have stabbed themselves, as it were, from head to foot on all sides, so as to be like a person wholly covered with wounds; with many sorrows — Arising from a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!

Ver. 6-8. Godliness with contentment is great gain. True godliness consists in our being like God, bearing his image, having the same mind that was in Christ Jesus, and seeking in all things to do his will. This, combined with contentment, its natural attendant, will not only relieve the mind of all worldly ambition and inordinate anxieties, but produce a serenity, a peace that passeth all understanding, a gain far exceeding that of earthly riches. I lead in the way of righteousness, says heavenly wisdom, and in the midst of the paths of judgment, that I may cause those that love me to inherit substance, and I will fill their treasures. Proverbs 8:20, 21. Why then encourage the love of money? What can riches do for us? Man wants but little, and short are the days of his pilgrimage. A contented mind with our providential lot is the greatest portion we can enjoy on earth.

7. For—Reason why earthly gains should not be the supreme end of our godliness; it ends with this world, and reaches not eternity. Nothing into… nothing out—We go into eternity as naked of this world’s goods as we came into the world.

V. 8. Covering-That is, raiment and an house to cover us. This is all that a Christian needs, and all that his religion allows him to desire.

Verse 8. Having food and raiment, let us be therewith content.] arkesqhsomeqa. Let us consider this a competency. And it is evident that the apostle considers this a competency, and by these words explains what he said 1 Timothy 6:6.

The word akepasmata, which we translate raiment, signifies covering in general; and here means house or lodging, as well as clothing.

Verses 6-10. But godliness — The genuine fear and love of God, and obedience to his will; with contentment — The inseparable companion of vital piety; is great gain — Brings unspeakable profit in time as well as in eternity, and indeed is the only true abiding gain; for all other gain is perishing. For we brought nothing into this world — But were thrown naked upon the indulgent provision which our gracious Creator has been pleased to make for us; and it is certain — Whatever treasures insatiable avarice may amass; we can carry nothing out — But must, in a little time, return to the dust, stripped of all. To what purpose then do we heap together so many things? O let us remember one thing is needful, and let us, above all things, take care to ensure that. And having — While we continue in this transitory and uncertain life; food and raiment — Or food and coverings, rather; the word skepasmata comprehending not only clothes, but lodgings; (it signifies indeed coverings of every sort;) let us be therewith content — And not seek, with restless solicitude, the great things of this world, which are often of short continuance, and of a precarious as well as an unsatisfying nature. But they — Who, not content with these; (which are all that a Christian needs, and all that his religion allows him to desire;) will be rich — Who desire to be so, and resolve to use every means in order thereto; fall — Headlong; into temptation — Or trial, frequently great, peculiar, and distressing; and a snare — Which entangles them in sin and misery; and into many foolish and hurtful lusts — Or desires, which have no reason whatever in them, and which not only sink men below the dignity of their nature, but prove the occasion of much further mischief, yea, drown men in destruction here, and eternal perdition hereafter. “In this admirable picture the apostle represents men who are actuated by the desire of riches, and with the lusts excited by the possession of them, as pursuing, to the utmost verge of a precipice, those shadowy phantoms which owe all their semblance of reality to the magic of the passions, which riches, and the desire of them, have excited in their minds; and as falling into a gulf, where they plunge so deep that they are irrecoverably lost.” For the love of money — Commonly called prudent care of what a man has; is the root — Or source; of all — Of every kind of; evil — Of sin and misery consequent thereon, in various respects. “The pernicious influence of this vice hath been taken notice of, and painted in striking colours, by moralists and poets, even among the heathen. But none of them have drawn the picture with such skill and effect as the apostle hath done in this and the preceding verse; where he hath set forth, in the strongest colouring, and with the fewest words, the deformity of the passion, and the evils which it produces, both in the bodies and in the minds of those who indulge it.” — Macknight. Which, while some have coveted after — Greek, oregomenoi, reaching out to, or eagerly coveting; have erred — Apeplanhqhsan, have wandered far from the faith, or have wholly missed the mark. Indeed they aimed not at faith, but at something else; and pierced themselves through — Or all round, as periepeiran properly signifies; have stabbed themselves, as it were, from head to foot on all sides, so as to be like a person wholly covered with wounds; with many sorrows — Arising from a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!

Ver. 6-8. Godliness with contentment is great gain. True godliness consists in our being like God, bearing his image, having the same mind that was in Christ Jesus, and seeking in all things to do his will. This, combined with contentment, its natural attendant, will not only relieve the mind of all worldly ambition and inordinate anxieties, but produce a serenity, a peace that passeth all understanding, a gain far exceeding that of earthly riches. I lead in the way of righteousness, says heavenly wisdom, and in the midst of the paths of judgment, that I may cause those that love me to inherit substance, and I will fill their treasures. Proverbs 8:20, 21. Why then encourage the love of money? What can riches do for us? Man wants but little, and short are the days of his pilgrimage. A contented mind with our providential lot is the greatest portion we can enjoy on earth.

8. Food and raiment—Literally, nourishments and covering. Let us be… content—Rather, we shall be sufficed. Wealth itself can afford us little more than these.

V. 9. They that desire to be rich-To have more than these; for then they would be so far rich; and the very desire banishes content, and exposes them to ruin.

Fall-plunge-A sad gradation!

Into temptation-Miserable food for the soul!

And a snare-Or trap. Dreadful "covering!"

And into many foolish and hurtful desires-Which are sown and fed by having more than we need. Then farewell all hope of content! What then remains, but destruction for the body, and perdition for the soul?

Verse 9. But they that will be rich] oi de boulomenoi ploutein. The words are emphatic, and refer to persons who are determined to get riches; who make this their object and aim in life; who live to get money; who get all they can, save all they can, and keep all they get; and yet are apprehensive of no danger, because they seek to be rich by honest means; for it is likely that the apostle does not refer to those who wish to get riches by robbery, plunder, extortion, &c.

By the term rich it is very likely that the apostle refers to what he had said above: Having food and raiment, let us be therewith content. He that has more than these is rich in the sense in which the apostle uses the term. Fall into temptation and a snare] tou diabolou, Of the devil, is added by D*FG, Vulgate, Itala, and many of the fathers. It is in consequence of the temptation of the devil that they have determined to be rich; this temptation once received, others quickly succeed: and when they have swallowed down the temptation to the thing, then they drink in a thousand temptations to the means; and all these lead them eiv pagida, into an unforeseen and concealed trap. pagiv signifies a net, trap, gin, snare, springe, or pit dug in the ground filled with sharp stakes, and slightly covered over; so that when a man, or any animal, steps upon it, he tumbles in, and is taken or destroyed. Such a snare is that into which those who will be rich must necessarily fall. But who will believe this? See Clarke on “1 Timothy 6:10”.

And into many foolish and hurtful lusts] The whole conduct of such a person is a tissue of folly; scraping, gathering, and heaping up riches, and scarcely affording to take the necessaries of life out of them for himself. These lusts or desires are not only foolish, but they are hurtful; the mind is debased and narrowed by them; benevolent and generous feelings become extinct; charity perishes; and selfishness, the last and lowest principle in mental degradation, absorbs the soul; for these foolish and hurtful lusts drown men in destruction and perdition-the soul is destroyed by them here, and brought through them into a state of perdition hereafter. The apostle considers these persons like mariners in a storm; by the concurrence of winds, waves, and tide, they are violently driven among the rocks, the vessel is dashed to pieces, and in a moment they are all ingulfed in the great deep! Such is the lot and unavoidable catastrophe of them that will be rich, even though they should strive to accomplish their desires by means the most rigidly honest.

In this place I beg leave to refer the reader to a sermon on this text by the late Rev. JOHN WESLEY, in which the whole of this subject is treated by the hand of a master; and, for usefulness, the sermon is superior to every thing of the kind ever published. It is entitled, The Danger of Riches; and is found in his WORKS, Vol. 2, page 248, American edit.

Verses 6-10. But godliness — The genuine fear and love of God, and obedience to his will; with contentment — The inseparable companion of vital piety; is great gain — Brings unspeakable profit in time as well as in eternity, and indeed is the only true abiding gain; for all other gain is perishing. For we brought nothing into this world — But were thrown naked upon the indulgent provision which our gracious Creator has been pleased to make for us; and it is certain — Whatever treasures insatiable avarice may amass; we can carry nothing out — But must, in a little time, return to the dust, stripped of all. To what purpose then do we heap together so many things? O let us remember one thing is needful, and let us, above all things, take care to ensure that. And having — While we continue in this transitory and uncertain life; food and raiment — Or food and coverings, rather; the word skepasmata comprehending not only clothes, but lodgings; (it signifies indeed coverings of every sort;) let us be therewith content — And not seek, with restless solicitude, the great things of this world, which are often of short continuance, and of a precarious as well as an unsatisfying nature. But they — Who, not content with these; (which are all that a Christian needs, and all that his religion allows him to desire;) will be rich — Who desire to be so, and resolve to use every means in order thereto; fall — Headlong; into temptation — Or trial, frequently great, peculiar, and distressing; and a snare — Which entangles them in sin and misery; and into many foolish and hurtful lusts — Or desires, which have no reason whatever in them, and which not only sink men below the dignity of their nature, but prove the occasion of much further mischief, yea, drown men in destruction here, and eternal perdition hereafter. “In this admirable picture the apostle represents men who are actuated by the desire of riches, and with the lusts excited by the possession of them, as pursuing, to the utmost verge of a precipice, those shadowy phantoms which owe all their semblance of reality to the magic of the passions, which riches, and the desire of them, have excited in their minds; and as falling into a gulf, where they plunge so deep that they are irrecoverably lost.” For the love of money — Commonly called prudent care of what a man has; is the root — Or source; of all — Of every kind of; evil — Of sin and misery consequent thereon, in various respects. “The pernicious influence of this vice hath been taken notice of, and painted in striking colours, by moralists and poets, even among the heathen. But none of them have drawn the picture with such skill and effect as the apostle hath done in this and the preceding verse; where he hath set forth, in the strongest colouring, and with the fewest words, the deformity of the passion, and the evils which it produces, both in the bodies and in the minds of those who indulge it.” — Macknight. Which, while some have coveted after — Greek, oregomenoi, reaching out to, or eagerly coveting; have erred — Apeplanhqhsan, have wandered far from the faith, or have wholly missed the mark. Indeed they aimed not at faith, but at something else; and pierced themselves through — Or all round, as periepeiran properly signifies; have stabbed themselves, as it were, from head to foot on all sides, so as to be like a person wholly covered with wounds; with many sorrows — Arising from a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!

Ver. 9. They that will be rich fall into temptation and a snare. Such were St. Paul’s ideas of the Grecian speculators, with their limited means of trade and commerce. What would he now think of British speculators, who have the world at their command? It may be said that they employ the poor, acquire wealth, and enrich the country. But after the villa, the carriage, and footmen are acquired, what becomes of faith, of conscience, of religion? These are in great danger. On the other hand, what becomes of thousands who by blind speculations ruin themselves and their friends? Then after defrauding the public by a bad failure, their countenance is depressed, their mansion enjoyed by another, and a moral anguish preys upon their vitals. So circumstanced, they often seek relief by a voluntary exile, and leave their character and their debts behind. — How preferable to rise gradually, like a tree, to riches and honour, with an honest and contented mind.

The admonition however is not directed against riches, nor against the acquisition of wealth, but against such as will be rich at all events, regardless of the means, or not over scrupulous in what way they gain their wealth; men who can sacrifice every moral and honourable principle, be guilty of deceit, and overreaching their neighbour, for the sake of filthy lucre. Many such there are, who in their reckless pursuit of worldly gain, are content to barter away their own souls, and sink themselves into endless perdition and despair.

9. That will—That is, determine to be rich; who say, “At all events, honestly if I can, yet certainly, I will be rich.” The certainly will often dismiss the honestly. Fall into temptation—Inducements seduce their will at every turn to get gain at the price of godliness. These inducements in an age of trade and successful venture are stupendous. Men are tempted with a million or half million which can be secretly pocketed; and even if known, the contempt for their dishonesty can be braved for such a price; or it can be dazzled away by the splendid display of the successful knave. A snare—But, alas! the great man is caught, a victim in a net, in a trap; and by whom it is set is significantly hinted in 1 Timothy 3:7. Hurtful lusts—The wealth acquired induces free gratification of appetites; luxuries, revelries, excesses, which call for gain to sustain them. Drown men—So that a wealthy, luxurious age plunges itself into temporal and eternal destruction; not “mere moral degradation,” says Alford.

V. 10. Love of money-Commonly called "prudent care" of what a man has.

Is the root-The parent of all manner of evils.

Which some coveting have erred-Literally, missed the mark. They aimed not at faith, but at something else.

And pierced themselves with many sorrows-From a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!

Verse 10. The love of money is the root of all evil] Perhaps it would be better to translate pantwn twn kakwn, of all these evils; i.e. the evils enumerated above; for it cannot be true that the love of money is the root of all evil, it certainly was not the root whence the transgression of Adam sprang, but it is the root whence all the evils mentioned in the preceding verse spring. This text has been often very incautiously quoted; for how often do we hear,” The Scripture says, Money is the root of all evil!” No, the Scripture says no such thing. Money is the root of no evil, nor is it an evil of any kind; but the love of it is the root of all the evils mentioned here. While some coveted after] oregomenoi. Insatiably desiring. Have erred from the faith] apeplanhqhsan. Have totally erred-have made a most fatal and ruinous departure from the religion of Christ. And pierced themselves through with many sorrows.] The word periepeiran signifies to be transfixed in every part; and is an allusion to one of those snares, pagida, mentioned 1 Timothy 6:9, where a hole is dug in the earth, and filled full of sharp stakes, and, being slightly covered over with turf, is not perceived; and whatever steps on it falls in, and is pierced through and through with these sharp stakes, the odunaiv pollaiv, the many torments, mentioned by the apostle. See Clarke on “1 Timothy 6:9”.

Verses 6-10. But godliness — The genuine fear and love of God, and obedience to his will; with contentment — The inseparable companion of vital piety; is great gain — Brings unspeakable profit in time as well as in eternity, and indeed is the only true abiding gain; for all other gain is perishing. For we brought nothing into this world — But were thrown naked upon the indulgent provision which our gracious Creator has been pleased to make for us; and it is certain — Whatever treasures insatiable avarice may amass; we can carry nothing out — But must, in a little time, return to the dust, stripped of all. To what purpose then do we heap together so many things? O let us remember one thing is needful, and let us, above all things, take care to ensure that. And having — While we continue in this transitory and uncertain life; food and raiment — Or food and coverings, rather; the word skepasmata comprehending not only clothes, but lodgings; (it signifies indeed coverings of every sort;) let us be therewith content — And not seek, with restless solicitude, the great things of this world, which are often of short continuance, and of a precarious as well as an unsatisfying nature. But they — Who, not content with these; (which are all that a Christian needs, and all that his religion allows him to desire;) will be rich — Who desire to be so, and resolve to use every means in order thereto; fall — Headlong; into temptation — Or trial, frequently great, peculiar, and distressing; and a snare — Which entangles them in sin and misery; and into many foolish and hurtful lusts — Or desires, which have no reason whatever in them, and which not only sink men below the dignity of their nature, but prove the occasion of much further mischief, yea, drown men in destruction here, and eternal perdition hereafter. “In this admirable picture the apostle represents men who are actuated by the desire of riches, and with the lusts excited by the possession of them, as pursuing, to the utmost verge of a precipice, those shadowy phantoms which owe all their semblance of reality to the magic of the passions, which riches, and the desire of them, have excited in their minds; and as falling into a gulf, where they plunge so deep that they are irrecoverably lost.” For the love of money — Commonly called prudent care of what a man has; is the root — Or source; of all — Of every kind of; evil — Of sin and misery consequent thereon, in various respects. “The pernicious influence of this vice hath been taken notice of, and painted in striking colours, by moralists and poets, even among the heathen. But none of them have drawn the picture with such skill and effect as the apostle hath done in this and the preceding verse; where he hath set forth, in the strongest colouring, and with the fewest words, the deformity of the passion, and the evils which it produces, both in the bodies and in the minds of those who indulge it.” — Macknight. Which, while some have coveted after — Greek, oregomenoi, reaching out to, or eagerly coveting; have erred — Apeplanhqhsan, have wandered far from the faith, or have wholly missed the mark. Indeed they aimed not at faith, but at something else; and pierced themselves through — Or all round, as periepeiran properly signifies; have stabbed themselves, as it were, from head to foot on all sides, so as to be like a person wholly covered with wounds; with many sorrows — Arising from a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!

Ver. 10. The love of money is the root of all evil. Not the possession, but the love of money, is the sin here denounced. Persons may enjoy much of this world, and yet not set their hearts upon it, as was the case with Abraham, David, and many others. Those who possess no property may nevertheless covet it, and make it the chief object of pursuit. All temporal blessings have their use, and become sinful only when over-valued or misapplied. The fault lies in making them an end, or a leading object, rather than the means of good. If worldly riches be appropriated merely to our own benefit, to multiply our enjoyments, or to gratify the pride of life, rather than serving the Lord and promoting the interests of piety and benevolence, they become a great evil, and fearfully encrease the condemnation of the possessor.

So common, so prevalent is the love of money among all classes, and even among the professors of religion, that our Lord found occasion to admonish his followers to take heed and beware of covetousness; and the apostle, considering the extensive influence of this baneful principle, denounces it as the root of all evil, there being scarcely any sin to which men have not been prompted by the love of money. It has extinguished every principle of common honesty, and created the necessity for penal laws for the protection of person and property. Whence come wars and fightings, and the tragic history of ages and generations, but from the love of conquest and the possession of gain. What has extinguished the principles of humanity, of natural affection, and produced division in families, and separated chief friends? What has given rise to the horrid Slave trade, dealing in the persons and the souls of men? What has corrupted religion, to render it subservient to worldly policy, and transformed the primitive church into a scarlet-coloured beast with seven heads and ten horns? Did not Judas sell his Master for the love of money? Did not Demas forsake the truth, because he loved the present world? Shall not this root of all evil be cut down and utterly exterminated from the christian church, where it has too long flourished, too long been connived at, or passed over without censure, and without remorse, while far inferior evils, mere venal offences, have been excinded by the axe, and by the arm of ecclesiastical authority.

10. The root—No definite article; a root, or a source. All evil—Evil of every sort; of total amount. Erred from the faith—Often has the Christian man apostatized by becoming rich. Sometimes he abandons the Church, gives up all profession, and becomes professedly profane. Sometimes he stays in the Church; yet only to dishonour religion by persistent frauds. But St. Paul is here specifying Christian teachers who abandon the truth in order to propagate a false yet remunerative doctrine; a doctrine which gives freer license to immorality, and so attracts adherents and pay. Pierced themselves through—As with a dagger, with many arrows, or pangs; the pangs being either the dagger itself, or its agonizing accompaniments. These piercing pangs are the penalties of conscience; the deep assurance of guilt and forewarning of retribution, which, forgotten in the eagerness of the pursuit and the flush of enjoyment, return at their own time.

2. Final charge, 11-21.

V. 11. But thou, O man of God-Whatever all the world else do. A man of God is either a prophet, a messenger of God, or a man devoted to God; a man of another world.

Flee-As from a serpent, instead of coveting these things. Follow after righteousness-The whole image of God; though sometimes this word is used, not in the general, but in the particular, acceptation, meaning only that single branch of it which is termed justice. Faith-Which is also taken here in the general and full sense; namely, a divine, supernatural sight of God, chiefly in respect of his mercy in Christ. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit.

Love-This St. Paul intermixes with everything that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness.

Verse 11. But thou, O man of God] Thou, who hast taken God for thy portion, and art seeking a city that hath foundations, whose builder is the living God, flee these things. Escape for thy life. Even thou art not out of the reach of the love of money. How many of the ministers of religion have been ruined by this! And how much has religion itself suffered by their love of money!

Follow after righteousness] Justice and uprightness in all thy dealings with men. Godliness-a thorough conformity to the image of God and mind of Christ. Faith in Jesus, and in all that he has spoken; and fidelity to the talents thou hast received, and the office with which thou art intrusted. Love] To God and all mankind. Patience in all trials and afflictions. Meekness.] Bearing up with an even mind under all adversities and contradictions.

Verses 11, 12. But thou, O man of God — Whatever all the world else do; (a man of God is either a prophet, a messenger of God, or a man devoted to God, a man of another world;) flee — As from a serpent, instead of coveting these things, and follow after righteousness — Truth, justice, mercy, with all their proper fruits; godliness — Sincere and fervent piety, implying devotedness to God, in heart and life, and a conformity to his image; faith — In all its branches, especially as having the perfections of God, and the truths and promises of his word for its object, implying an evidence of things not seen, and an earnest of things hoped for, with fidelity as to every trust committed to thee. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit; love — To God and all mankind, friends or enemies, and especially to all the saints. This the apostle intermixes with every thing that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness. Patience — Under all afflictions coming immediately from the hand of God; meekness — Under all provocations proceeding from man through God’s permission. Fight the good fight of faith — Greek, agwnizou ton kalon agwna, agonize the good agony, or, maintain the good combat: the words, with those that follow, are plainly agonistical, and refer to the eagerness with which they who contended in the Grecian games struggled for, and laid hold on the crown; and the degree to which the presence of many spectators, or the cloud of witnesses, animated them in their contests. Some would translate the clause, Exercise the good exercise; but the word exercise does not, by any means, express the force of agwna, which always supposes an opponent to be resisted. Lay hold on eternal life — The prize just before thee; whereunto thou art also called — By the gospel and the grace of God; and — In pursuance thereof; hast professed, &c. — Or, rather, hast confessed; a good confession — Probably at his baptism or ordination, or perhaps at both; before many witnesses — Who were present on that solemn day, when thou wast dedicated entirely and irrevocably to the service of God, of Christ, of his church, and all mankind.

Ver. 11. But thou, oh man of God, servant of Jehovah Elohim, flee these things. Entangle not thyself with worldly acquisitions and pursuits, but learn of speculators, who follow mammon, to follow after righteousness, the true riches which the Lord rains down upon his people. Follow after godliness, which will ennoble the mind, and hallow it in all the work of the ministry. Follow after faith, a confidence in God thy Saviour, that he will be with thee, and prosper thy work. Follow after love, earnestly desiring the salvation of all men, and rejoicing in their prosperity. Follow after patience, for provocations will arise daily, and these must not divert thee from thy work. Follow after meekness; be not rash in censuring others, but labour to keep and guard the christian temper.

11. But—In opposition to the guilty and fatal course of the apostate, mercenary errorist. Man of God—The solemn title of the Old Testament prophets, to which Timothy is heir. Deuteronomy 33:1; Joshua 14:6; Judges 13:6; 1 Samuel 9:6. Flee these things—The destruction, the thirst for riches from which it proceeds, and the apostate and antichristian, teach… otherwise (verse 3,) from which the whole takes origin. And St. Paul directs not only what to flee, but what to follow. A whole rank of pure Christian virtues, arrayed against the opposed vices (verses 4, 5) of the errorist. Righteousness, faith, etc., in full array against envy, strife, etc. In the next verse commences the fight.

V. 12. Fight the good fight of faith-Not about words. Lay hold on eternal life-Just before thee.

Thou hast confessed the good confession-Perhaps at his baptism: so likewise, 1 Timothy 6:13; but with a remarkable variation of the expression.

Thou hast confessed the good confession before many witnesses-To which they all assented. He witnessed the good confession; but Pilate did not assent to it.

Verse 12. Fight the good fight of faith] “Agonize the good agony.” Thou hast a contest to sustain in which thy honour, thy life, thy soul, are at stake. Live the Gospel, and defend the cause of God. Unmask hypocrites, expel the profligate, purge and build up the Church, live in the spirit of thy religion, and give thyself wholly to this work.

Lay hold on eternal life] All this is in allusion to the exercises in the public Grecian games: Fight, conquer, and seize upon the prize; carry off the crown of eternal life!

Whereunto thou art also called] The allusion to the public games is still carried on: Thou hast been called into this palæstra; thou hast been accepted as one proper to enter the lists with any antagonists that may offer; in the presence of many witnesses thou hast taken the necessary engagements upon thee, and submitted to be governed by the laws of the stadium; many eyes are upon thee, to see whether thou wilt fight manfully, and be faithful. Timothy’s faith was undoubtedly tried by severe persecution. In Hebrews 13:23, it is said: Know ye that our brother Timothy is set at liberty. Hence it appears that he was imprisoned for the testimony of Christ, and perhaps it was then, more than at his ordination, that he made the good confession here mentioned. He risked his life and conquered. If not a martyr, he was a confessor.

Verses 11, 12. But thou, O man of God — Whatever all the world else do; (a man of God is either a prophet, a messenger of God, or a man devoted to God, a man of another world;) flee — As from a serpent, instead of coveting these things, and follow after righteousness — Truth, justice, mercy, with all their proper fruits; godliness — Sincere and fervent piety, implying devotedness to God, in heart and life, and a conformity to his image; faith — In all its branches, especially as having the perfections of God, and the truths and promises of his word for its object, implying an evidence of things not seen, and an earnest of things hoped for, with fidelity as to every trust committed to thee. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit; love — To God and all mankind, friends or enemies, and especially to all the saints. This the apostle intermixes with every thing that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness. Patience — Under all afflictions coming immediately from the hand of God; meekness — Under all provocations proceeding from man through God’s permission. Fight the good fight of faith — Greek, agwnizou ton kalon agwna, agonize the good agony, or, maintain the good combat: the words, with those that follow, are plainly agonistical, and refer to the eagerness with which they who contended in the Grecian games struggled for, and laid hold on the crown; and the degree to which the presence of many spectators, or the cloud of witnesses, animated them in their contests. Some would translate the clause, Exercise the good exercise; but the word exercise does not, by any means, express the force of agwna, which always supposes an opponent to be resisted. Lay hold on eternal life — The prize just before thee; whereunto thou art also called — By the gospel and the grace of God; and — In pursuance thereof; hast professed, &c. — Or, rather, hast confessed; a good confession — Probably at his baptism or ordination, or perhaps at both; before many witnesses — Who were present on that solemn day, when thou wast dedicated entirely and irrevocably to the service of God, of Christ, of his church, and all mankind.

12. Fight—For such hostile foes will not only come to battle, but to ceaseless war. Good fight—It is the battle of good against evil; the war of right against wrong, for which wrong is to blame; for it has no right to exist, much less to fight. Of faith—Which means faith in Christ, in God, in heaven, in holiness, and in truth. In this great fight there is no room for mistake or doubt; or for fear of failure, or destruction, if we only fight. It is the coward or the apostate alone that is ever conquered and undone. Lay hold on—As a prize of victory, eternal life. Called—By a divine summons, as Paul himself was “called to be an apostle.” Professed… profession—Rather, hast confessed the good confession. This refers not to any one particular profession, any more than fight refers to any particular battle. Timothy’s ministry at Ephesus was to be a fight; his preaching Jesus was the good confession; the many witnesses are not only men (Hebrews 12:1) but the elect angels, (v, 21,) Christ Jesus, and God.

V. 13. I charge thee before God, who quickeneth all things-Who hath quickened thee, and will quicken thee at the great day.

Verse 13. I give thee charge] This is similar to that in 1 Timothy 5:21 of the preceding chapter, where see the note.

Who quickeneth all things] God, who is the fountain of life, and who is the resurrection; and who will raise thee up at the last day to a life of ineffable glory, if thou be faithful unto death. And should thy life fall a sacrifice to the performance of thy duty, all will be safe; for thy life is hid with Christ in God, and when he who is thy life shall appear, then shalt thou also appear with him in glory! Thy kingdom is not of this world; remember that this good confession was made by thy Master before Pilate. Keep disentangled from all earthly things, live to and for God, and all will be well.

A good confession] The confession made by Christ before Pontius Pilate is, that he was Messiah the King; but that his kingdom was not of this world; and that hereafter he should be seen coming in the clouds of heaven to judge the quick and dead. See John 18:36, 37; and Mark 14:61, 62.

Verses 13-16. I give thee charge, &c. — See note on 1 Timothy 5:21; in the sight — In the presence; of God — Whose eye is upon us both; and who quickeneth all things — Who is the source of life, natural, spiritual, and eternal, and therefore is able to raise those from the dead that suffer for him: a suitable, though oblique intimation, that should Timothy, after the example of his great Lord, sacrifice his life to the honour of his profession, God, who raised Christ from the dead, would raise him. See 2 Timothy 2:3, 10-12. The earnestness and solemnity with which the apostle addresses Timothy on this occasion, did not proceed from any suspicion of his fidelity as a minister, but from his own deep sense of the importance of the truths which Timothy was to confess and maintain. Hence the ministers of the gospel may learn that these truths ought to be often and earnestly insisted on by them in their public discourses. And before — In the presence of; Jesus Christ, who before Pontius Pilate witnessed a good confession — This was made by our Lord most explicitly before Caiaphas and the Jewish council, when, being asked whether he was Christ, the Son of the Blessed, he acknowledged that he was; and added, Ye shall see the Son of man sitting on the right hand of power, &c, Mark 14:61, 62. This confession was adhered to by our Lord in the presence of Pilate, when he acknowledged himself the King of the Jews, John 18:33, 37; that is, acknowledged that he was Messiah the prince, and suffered death rather than conceal or retract it. And the apostle calls it a good confession, because all our hopes of salvation are built upon the truth of it. That thou keep this commandment — That thou observe whatsoever I have enjoined thee, or, that thou keep the doctrine which I have committed to thee; without spot — Without adding to it, detracting from it, concealing or misrepresenting any part of it; and unrebukable — So that no one may have cause to find any fault with thee, or reprove thee for thy neglect; till the appearing of our Lord Jesus Christ — Till he shall call thee hence by death; or the meaning of the exhortation is, that Timothy, by keeping the doctrines and precepts which the apostle had committed to him without spot, was to hand them down pure to his successors in the ministry, and thereby to contribute his part toward preserving them in the world till Christ’s second coming. Which appearing, in his appointed time — (The power, the knowledge, the revelation of which remain in his own eternal mind;) he shall show — In the most awful and conspicuous manner; who is the blessed and only Potentate — Before whom no other name or power is worthy of being mentioned; the King of kings, and Lord of lords — These titles the apostle gave to God, because all who have dominion, whether in heaven or on earth, have it from God, and are absolutely subject to him. The eastern princes affected these titles very improperly, being weak, mortal men: the true King of kings, and Lord of lords, who hath the fates and lives of all the monarchs on earth entirely in his hands, is alone worthy of them. Who only hath — Underived and independent; immortality — Life without beginning and without ending; and as this implies immutability, he only is immutable, as well as immortal; whence he is called, (Romans 1:23,) afqartov Qeov, the incorruptible, or immutable God, as also 1 Timothy 1:17. Every other being, angel or man, that hath life without end, hath it by his gift. Dwelling in the light which no man can approach unto — Which is absolutely inaccessible to mortals, and probably also to angels. Whom no man hath seen, nor can see — With bodily eyes; yet there is a sense in which the pure in heart shall see God, in the future and eternal state: yea, shall see him as he is, Matthew 5:8; 1 John 3:2. To whom be honour, &c. — Ascribed by every intelligent being in the universe, through eternal ages.

Ver. 13, 14. I give thee charge in the sight of God. The high trust of the gospel is connected with a dread responsibility. Paul speaks in earnest about the gospel which he had preached at the risk of life, and for which the Saviour had died. Such also was the Lord’s charge to Ezekiel, that he should be a faithful watchman: chap. 3. Timothy must preserve the truth committed to him without spot of sin, or heresy in doctrine, or relaxation in discipline; the commandment left by the Saviour on his ascension, the commandment which no man can change till the Lord shall come in the clouds of heaven. This is the sacrament sealed with his blood, the law of the spirit of life in Christ Jesus.

13. I… charge—Solemnly and repeatedly, (v, 21, and 1 Timothy 1:18,) and this before a solemn audience—God and Christ. Who before Pontius Pilate—In the face of pagan authority and in view of certain death. Witnessed—Assorted as a testifier. A—Rather, the. Good confession—Namely, of a truth hated by the world and condemning the world.

Verse 14. That thou keep this commandment without spot] Two things are mentioned here: 1. That the commandment itself-the whole doctrine of Christ, should be kept entire. 2. That his life should be agreeable to that doctrine. Keep it without spot-let there be no blot on the sacred book; add nothing to it; take nothing from it; change nothing in it. Deliver down to thy successors the truth as thou hast had it from God himself. Unrebukable] Let there be nothing in thy conduct or spirit contrary to this truth. Keep the truth, and the truth will keep thee.

Until the appearing of our Lord] Hand it down pure, and let thy conduct be a comment on it, that it may continue in the world and in the Church till the coming of Christ.

Verses 13-16. I give thee charge, &c. — See note on 1 Timothy 5:21; in the sight — In the presence; of God — Whose eye is upon us both; and who quickeneth all things — Who is the source of life, natural, spiritual, and eternal, and therefore is able to raise those from the dead that suffer for him: a suitable, though oblique intimation, that should Timothy, after the example of his great Lord, sacrifice his life to the honour of his profession, God, who raised Christ from the dead, would raise him. See 2 Timothy 2:3, 10-12. The earnestness and solemnity with which the apostle addresses Timothy on this occasion, did not proceed from any suspicion of his fidelity as a minister, but from his own deep sense of the importance of the truths which Timothy was to confess and maintain. Hence the ministers of the gospel may learn that these truths ought to be often and earnestly insisted on by them in their public discourses. And before — In the presence of; Jesus Christ, who before Pontius Pilate witnessed a good confession — This was made by our Lord most explicitly before Caiaphas and the Jewish council, when, being asked whether he was Christ, the Son of the Blessed, he acknowledged that he was; and added, Ye shall see the Son of man sitting on the right hand of power, &c, Mark 14:61, 62. This confession was adhered to by our Lord in the presence of Pilate, when he acknowledged himself the King of the Jews, John 18:33, 37; that is, acknowledged that he was Messiah the prince, and suffered death rather than conceal or retract it. And the apostle calls it a good confession, because all our hopes of salvation are built upon the truth of it. That thou keep this commandment — That thou observe whatsoever I have enjoined thee, or, that thou keep the doctrine which I have committed to thee; without spot — Without adding to it, detracting from it, concealing or misrepresenting any part of it; and unrebukable — So that no one may have cause to find any fault with thee, or reprove thee for thy neglect; till the appearing of our Lord Jesus Christ — Till he shall call thee hence by death; or the meaning of the exhortation is, that Timothy, by keeping the doctrines and precepts which the apostle had committed to him without spot, was to hand them down pure to his successors in the ministry, and thereby to contribute his part toward preserving them in the world till Christ’s second coming. Which appearing, in his appointed time — (The power, the knowledge, the revelation of which remain in his own eternal mind;) he shall show — In the most awful and conspicuous manner; who is the blessed and only Potentate — Before whom no other name or power is worthy of being mentioned; the King of kings, and Lord of lords — These titles the apostle gave to God, because all who have dominion, whether in heaven or on earth, have it from God, and are absolutely subject to him. The eastern princes affected these titles very improperly, being weak, mortal men: the true King of kings, and Lord of lords, who hath the fates and lives of all the monarchs on earth entirely in his hands, is alone worthy of them. Who only hath — Underived and independent; immortality — Life without beginning and without ending; and as this implies immutability, he only is immutable, as well as immortal; whence he is called, (Romans 1:23,) afqartov Qeov, the incorruptible, or immutable God, as also 1 Timothy 1:17. Every other being, angel or man, that hath life without end, hath it by his gift. Dwelling in the light which no man can approach unto — Which is absolutely inaccessible to mortals, and probably also to angels. Whom no man hath seen, nor can see — With bodily eyes; yet there is a sense in which the pure in heart shall see God, in the future and eternal state: yea, shall see him as he is, Matthew 5:8; 1 John 3:2. To whom be honour, &c. — Ascribed by every intelligent being in the universe, through eternal ages.

Ver. 13, 14. I give thee charge in the sight of God. The high trust of the gospel is connected with a dread responsibility. Paul speaks in earnest about the gospel which he had preached at the risk of life, and for which the Saviour had died. Such also was the Lord’s charge to Ezekiel, that he should be a faithful watchman: chap. 3. Timothy must preserve the truth committed to him without spot of sin, or heresy in doctrine, or relaxation in discipline; the commandment left by the Saviour on his ascension, the commandment which no man can change till the Lord shall come in the clouds of heaven. This is the sacrament sealed with his blood, the law of the spirit of life in Christ Jesus.

14. This commandment—Greek, not this, but the. Commandment—A different word from that in 1 Timothy 1:5, yet designating the same thing, namely, the law in the gospel; the commandment to live the life of faith and holiness. Of that commandment to men Timothy is the depositary and holder; he has it in charge; and he must keep it without spot, so that it be stainless and unrebukable, above all reproach. The appearing—The epiphany. See note on 2 Thessalonians 2:2.

V. 15. Which-Appearing.

In his own times-The power, the knowledge, and the revelation of which, remain in his eternal mind.

Verse 15. Which in his times he shall show] Jesus will appear in the most proper time; the time which the infinite God in his wisdom has appointed for the second coming of his Son.

The blessed and only Potentate] Dunasthv, Potentate, is applied to secular governors; but none of these can be styled o makariov kai monov, the happy and only One; o basileuv twn basileuontwn, the King of kings, or the King over all kings; and kuriov twn kurieuontwn, the Lord over all lords or rulers. These are titles which could not be given to any mortals. This is made more specific by the verse following.

Verses 13-16. I give thee charge, &c. — See note on 1 Timothy 5:21; in the sight — In the presence; of God — Whose eye is upon us both; and who quickeneth all things — Who is the source of life, natural, spiritual, and eternal, and therefore is able to raise those from the dead that suffer for him: a suitable, though oblique intimation, that should Timothy, after the example of his great Lord, sacrifice his life to the honour of his profession, God, who raised Christ from the dead, would raise him. See 2 Timothy 2:3, 10-12. The earnestness and solemnity with which the apostle addresses Timothy on this occasion, did not proceed from any suspicion of his fidelity as a minister, but from his own deep sense of the importance of the truths which Timothy was to confess and maintain. Hence the ministers of the gospel may learn that these truths ought to be often and earnestly insisted on by them in their public discourses. And before — In the presence of; Jesus Christ, who before Pontius Pilate witnessed a good confession — This was made by our Lord most explicitly before Caiaphas and the Jewish council, when, being asked whether he was Christ, the Son of the Blessed, he acknowledged that he was; and added, Ye shall see the Son of man sitting on the right hand of power, &c, Mark 14:61, 62. This confession was adhered to by our Lord in the presence of Pilate, when he acknowledged himself the King of the Jews, John 18:33, 37; that is, acknowledged that he was Messiah the prince, and suffered death rather than conceal or retract it. And the apostle calls it a good confession, because all our hopes of salvation are built upon the truth of it. That thou keep this commandment — That thou observe whatsoever I have enjoined thee, or, that thou keep the doctrine which I have committed to thee; without spot — Without adding to it, detracting from it, concealing or misrepresenting any part of it; and unrebukable — So that no one may have cause to find any fault with thee, or reprove thee for thy neglect; till the appearing of our Lord Jesus Christ — Till he shall call thee hence by death; or the meaning of the exhortation is, that Timothy, by keeping the doctrines and precepts which the apostle had committed to him without spot, was to hand them down pure to his successors in the ministry, and thereby to contribute his part toward preserving them in the world till Christ’s second coming. Which appearing, in his appointed time — (The power, the knowledge, the revelation of which remain in his own eternal mind;) he shall show — In the most awful and conspicuous manner; who is the blessed and only Potentate — Before whom no other name or power is worthy of being mentioned; the King of kings, and Lord of lords — These titles the apostle gave to God, because all who have dominion, whether in heaven or on earth, have it from God, and are absolutely subject to him. The eastern princes affected these titles very improperly, being weak, mortal men: the true King of kings, and Lord of lords, who hath the fates and lives of all the monarchs on earth entirely in his hands, is alone worthy of them. Who only hath — Underived and independent; immortality — Life without beginning and without ending; and as this implies immutability, he only is immutable, as well as immortal; whence he is called, (Romans 1:23,) afqartov Qeov, the incorruptible, or immutable God, as also 1 Timothy 1:17. Every other being, angel or man, that hath life without end, hath it by his gift. Dwelling in the light which no man can approach unto — Which is absolutely inaccessible to mortals, and probably also to angels. Whom no man hath seen, nor can see — With bodily eyes; yet there is a sense in which the pure in heart shall see God, in the future and eternal state: yea, shall see him as he is, Matthew 5:8; 1 John 3:2. To whom be honour, &c. — Ascribed by every intelligent being in the universe, through eternal ages.

Ver. 15. The blessed and only Potentate. The doctrine of a supreme divinity was generally taught in the heathen mythology, though mixed up with the fable of inferior gods.

Jupiter omnipotens, Regum rex ipse Deûmque,

Progenitor, genetrixque Deûm, Deus unus et omnes. Valerius Solanus apud Varro.

Almighty Jupiter, the king of kings,

And gods, progenitor and genitrix,

Father and mother of the other gods,

One God, and all that is.

15. In his own times—An obvious allusion to Acts 1:7, (where see notes,) and clearly indicating that St. Paul fully recognised that the judgment advent is to be at an unknown time. Shall show—Shall exhibit the sublime spectacle of Christ’s epiphany. And now we are told, in St. Paul’s most vivid style, who is this He that shall show the final forthcoming of Christ. Only Potentate—The sole dynast; for what earthly sovereign can be named as real potentate in the comparison? King of kings—A sublime title, given by St. John to Christ himself, Revelation 19:16. Philo has the phrase King of kings and God of gods. We trace the phrase back to David, Psalms 136:3

Psalm 136:3, and even to Moses,

Deuteronomy 10:17.

V. 16. Who only hath underived, independent immortality. Dwelling in light unapproachable-To the highest angel. Whom no man hath seen, or can see-With bodily eyes. Yet "we shall see him as he is."

Verse 16. Who only hath immortality] All beings that are not eternal must be mutable; but there can be only one eternal Being, that is God; and he only can have immortality.

Dwelling in the light which no man can approach unto] All this is said by the apostle in three words fwv oikwn aprositon, inhabiting unapproachable light. Such is the excessive glory of God, that neither angel nor man can approach it. It is indeed equally unapproachable to all created beings.

Whom no man hath seen, nor can see] Moses himself could only see the symbol of the Divine presence; but the face of God no man could ever see. Because he is infinite and eternal, therefore he is incomprehensible; and if incomprehensible to the mind, consequently invisible to the eye. To whom] As the author of being, and the dispenser of all good, be ascribed honour and power-the sole authority of all-pervading, all-superintending, all-preserving, and everlasting might. The words of St. Paul are inimitably sublime. It is a doubt whether human language can be carried much higher, even under the influence of inspiration, in a description of the supreme Being. It is well known that St. Paul had read the Greek poets. He quotes Aratus, Epimenides, and Menander; this is allowed on all hands. But does he not quote, or refer to, Æschylus and Sophocles too? Scarcely any person suspects this; and yet there is such a complete similarity between the following quotations from the above poets and the apostle’s words, that we are almost persuaded he had them in his eye. But if so, he extends the thought infinitely higher, by language incomparably more exalted. I shall introduce and compare with the text the passages I refer to.

Verses 13-16. I give thee charge, &c. — See note on 1 Timothy 5:21; in the sight — In the presence; of God — Whose eye is upon us both; and who quickeneth all things — Who is the source of life, natural, spiritual, and eternal, and therefore is able to raise those from the dead that suffer for him: a suitable, though oblique intimation, that should Timothy, after the example of his great Lord, sacrifice his life to the honour of his profession, God, who raised Christ from the dead, would raise him. See 2 Timothy 2:3, 10-12. The earnestness and solemnity with which the apostle addresses Timothy on this occasion, did not proceed from any suspicion of his fidelity as a minister, but from his own deep sense of the importance of the truths which Timothy was to confess and maintain. Hence the ministers of the gospel may learn that these truths ought to be often and earnestly insisted on by them in their public discourses. And before — In the presence of; Jesus Christ, who before Pontius Pilate witnessed a good confession — This was made by our Lord most explicitly before Caiaphas and the Jewish council, when, being asked whether he was Christ, the Son of the Blessed, he acknowledged that he was; and added, Ye shall see the Son of man sitting on the right hand of power, &c, Mark 14:61, 62. This confession was adhered to by our Lord in the presence of Pilate, when he acknowledged himself the King of the Jews, John 18:33, 37; that is, acknowledged that he was Messiah the prince, and suffered death rather than conceal or retract it. And the apostle calls it a good confession, because all our hopes of salvation are built upon the truth of it. That thou keep this commandment — That thou observe whatsoever I have enjoined thee, or, that thou keep the doctrine which I have committed to thee; without spot — Without adding to it, detracting from it, concealing or misrepresenting any part of it; and unrebukable — So that no one may have cause to find any fault with thee, or reprove thee for thy neglect; till the appearing of our Lord Jesus Christ — Till he shall call thee hence by death; or the meaning of the exhortation is, that Timothy, by keeping the doctrines and precepts which the apostle had committed to him without spot, was to hand them down pure to his successors in the ministry, and thereby to contribute his part toward preserving them in the world till Christ’s second coming. Which appearing, in his appointed time — (The power, the knowledge, the revelation of which remain in his own eternal mind;) he shall show — In the most awful and conspicuous manner; who is the blessed and only Potentate — Before whom no other name or power is worthy of being mentioned; the King of kings, and Lord of lords — These titles the apostle gave to God, because all who have dominion, whether in heaven or on earth, have it from God, and are absolutely subject to him. The eastern princes affected these titles very improperly, being weak, mortal men: the true King of kings, and Lord of lords, who hath the fates and lives of all the monarchs on earth entirely in his hands, is alone worthy of them. Who only hath — Underived and independent; immortality — Life without beginning and without ending; and as this implies immutability, he only is immutable, as well as immortal; whence he is called, (Romans 1:23,) afqartov Qeov, the incorruptible, or immutable God, as also 1 Timothy 1:17. Every other being, angel or man, that hath life without end, hath it by his gift. Dwelling in the light which no man can approach unto — Which is absolutely inaccessible to mortals, and probably also to angels. Whom no man hath seen, nor can see — With bodily eyes; yet there is a sense in which the pure in heart shall see God, in the future and eternal state: yea, shall see him as he is, Matthew 5:8; 1 John 3:2. To whom be honour, &c. — Ascribed by every intelligent being in the universe, through eternal ages.

Ver. 16. Who only hath immortality, originally and essentially. Hence he is exclusively and with infinite propriety stiled “the true and living God.” The Father hath “life in himself,” said our Lord to the jews, and hath given to the Son to have life in himself, by an ineffable generation. John 5:26. Of the Son it is also said, “in him was life,” and the life was the light of men. John 1:4. He is “that eternal Word of Life” which was with the Father, and was manifested unto us. 1 John 1:1, 2. Eternal life dwells essentially in Christ, in virtue of the hypostatic union of the divine and human nature. He is the Lord, the Prince of life, the fountain of all existence, and the giver of eternal life to all that believe in him. No creature is ever said to have life in himself, though life and immortality may be conferred as a free gift.

Dwelling in the light which no man can approach unto. The Gnostics believed that God was a darkness which beclouded all conception, an eternal darkness. In opposition to this, the apostle more joyously represents him as dwelling in light, beyond all conception and approach. He is not inaccessible, as were the kings of Assyria, but is openly revealed in his holy word, and may now be approached by the Mediator, though his essence is unsearchable, and cannot be approached.

16. Only hath immortality—So Justin Martyr says: “God is said alone to have immortality, because he has it, not from another’s will, as all other immortals have, but from his own essence.” All other substances disintegrate; all other beings decay and die; it is only as God holds them together, and pours vitality into them, that they are kept in being and life. And we must acknowledge the same dependence upon God for continued existence in a thinking substance, unless we maintain that brutes and insects are immortal. And so from him comes the power of consciousness in a thinking intelligence; unless we maintain that our souls are still conscious, not only in sleep, but in a swoon. Light… approach unto— Inhabiting inapproachable light—A sphere of living light, too intense and dazzling for finite mind to face and approach. No man… can see—He is so intensely luminous as to be to us a darkness; “dark with excess of light.” A modern philosopher doubts of God because he is a vast

incomprehensibility. He should also doubt of light, for the luminiferous ether is at once too vast for our mind to grasp, and too subtle, if not too luminous, for our eyes to see. He should doubt of gravitation; for he can never see it, (but by its efforts;) he can neither imagine its immensity, nor draw around it limitations; yet he knows its existence, and that it rules with its forces every particle of our bodies, every moment of our lives. Honour and power—Greek, kratov, force. God is the author and controller of all forces. Note 1 Timothy 1:17.

V. 17. What follows seems to be a kind of a postscript. Charge the rich in this world-Rich in such beggarly riches as this world affords.

Not to be highminded-O who regards this! Not to think better of themselves for their money, or anything it can purchase. Neither to trust in uncertain riches-Which they may lose in an hour; either for happiness or defence.

But in the living God-All the rest is dead clay.

Who giveth us-As it were holding them out to us in his hand. All things-Which we have.

Richly-Freely, abundantly.

To enjoy-As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. Where else is there any notice taken of the rich, in all the apostolic writings, save to denounce woes and vengeance upon them?

Verse 17. Charge them that are rich] He had before, in 1 Timothy 6:9, 10, given them a very awful lesson concerning their obtaining riches; and now he gives them one equally so concerning their use of them. That they be not high-minded] That they do not value themselves on account of their wealth, for this adds nothing to mind or moral worth. Nor trust in uncertain riches] ploutou adhlothti. The uncertainty of riches; things which are never at a stay, are ever changing, and seldom continue long with one proprietor; therefore, as well as on many other accounts, they are not to be trusted in: they cannot give happiness, because they are not fixed and permanent; neither can they meet the wishes of an immortal spirit; but in the living God, who is the unchangeable fountain of perfection.

Who giveth us richly all things to enjoy] Who not only has all good, but dispenses it liberally for the supply of the wants of all his creatures; and he does not give merely what is necessary, but he gives what tends to render life comfortable. The comforts of life come from God, as well as the necessaries. He not only gives us a bare subsistence, but he gives us enjoyments. Were it not for the oppression and rapine of wicked men, every situation and state in life would be comparatively comfortable. God gives liberally; man divides it badly.

Verses 17-19. What follows seems to be a kind of postscript. Charge them that are rich in this world — Rich in such beggarly riches as this world affords. For the clause, en tw nun aiwni, seems evidently to be added to extenuate the value of riches, which extend only to this transitory and precarious world, and cannot attend us into the other; nor, if they did, could at all influence our happiness there; that they be not high-minded — That they do not think better of themselves on account of their money, or any thing it can purchase. But, alas! who regards this advice? Nor trust in uncertain riches — Which they may lose in an hour, either for happiness or defence. Those who place their happiness in the enjoyment of sensual pleasure, or in the possession of the conveniences and elegancies of life, naturally trust to their riches for their happiness, because by their money they can procure these things; and thus they become dead to all sense of their dependance on God and his providence for their happiness. But in the living God — All the rest is dead clay; who giveth us — As it were, holding them out in his hand; richly — Freely, plentifully; all things — Which we have; to enjoy — As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. That they do good — Make this their daily employ; that they be rich — That they abound; in good works — To their utmost ability; ready to distribute — Singly, to particular persons; willing to communicate — To join in all public works of benevolence and beneficence. These advices clearly show that there was not, at this time, a community of goods among Christians in general: for in that case there could have been no room for the exhortation here given, and the distinction on which it is founded. Laying up in store for themselves a good foundation — Hereby manifesting the truth of their faith in Christ, and in the promises of his gospel, and the genuineness of their love to God and mankind, and thereby proving that they are united to Christ, and made heirs through him of the heavenly inheritance; and, by bringing forth these fruits of righteousness, obtain for themselves, from the free mercy of God in Christ, an everlasting and abundant reward; that they may lay hold on eternal life — This cannot be done by alms-deeds, or any good works that we can perform; which are all so defective, that they have need of a pardon, instead of being sufficient to procure for us eternal life. They, however, when performed, as here directed, both manifest the reality of our grace, and come up for a memorial before God, Acts 10:4; and while they are, through Christ Jesus, to the praise and glory of God, (Philippians 1:11,) shall assuredly meet with an ample recompense from Him who is not unfaithful to forget that work and labour of love which his children thus show to his name, Hebrews 6:10; Galatians 6:9.

Ver. 17. Charge them that are rich, that they be not high-minded. Many of the Greeks had been ennobled by the Macedonian kings, and some of them had embraced the gospel. Other christians in those cities of Asia were also rich and encreased with merchandize. The human heart had need to be prompted to humility and charity, by the example of Christ, and all the rewards of the world to come.

17. Charge—Again this solemn word, full of admonition to Timothy and to the rich whom he is to address. In this world—Who may be millionaires here, and miserable paupers in the world to come. Uncertain—The wings with which riches fly away have long lived in proverb, and are so verified in experience as not likely soon to die out. The living God—As your riches are a dead god. Richly—The apostle repeats in spiritual connexion the words of wealth, rich in good works. Laying up (Greek, treasuring) in store. Richly… enjoy—Literally, affording to us richly all things for enjoyment. It is better to have the permanent divine source of wealth than the transient wealth itself.

V. 18. To do good-To make this their daily employ, that they may be rich-May abound in all good works.

Ready to distribute-Singly to particular persons. Willing to communicate-To join in all public works of charity.

Verse 18. That they do good] That they relieve the wants of their fellow creatures, according to the abundance which God has given them. The highest luxury a human being can enjoy on this side of the grave. Rich in good works] That their good works may be as abundant as their riches.

Ready to distribute] eumetadotouv einai. That they give nothing through partiality or favour, but be guided in their distribution by the necessities of the objects presented to them; and that they confine not their charity at home, but scatter it abroad.

Willing to communicate] koinwnikouv. Bringing every poor person into a state of fellowship with themselves.

Verses 17-19. What follows seems to be a kind of postscript. Charge them that are rich in this world — Rich in such beggarly riches as this world affords. For the clause, en tw nun aiwni, seems evidently to be added to extenuate the value of riches, which extend only to this transitory and precarious world, and cannot attend us into the other; nor, if they did, could at all influence our happiness there; that they be not high-minded — That they do not think better of themselves on account of their money, or any thing it can purchase. But, alas! who regards this advice? Nor trust in uncertain riches — Which they may lose in an hour, either for happiness or defence. Those who place their happiness in the enjoyment of sensual pleasure, or in the possession of the conveniences and elegancies of life, naturally trust to their riches for their happiness, because by their money they can procure these things; and thus they become dead to all sense of their dependance on God and his providence for their happiness. But in the living God — All the rest is dead clay; who giveth us — As it were, holding them out in his hand; richly — Freely, plentifully; all things — Which we have; to enjoy — As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. That they do good — Make this their daily employ; that they be rich — That they abound; in good works — To their utmost ability; ready to distribute — Singly, to particular persons; willing to communicate — To join in all public works of benevolence and beneficence. These advices clearly show that there was not, at this time, a community of goods among Christians in general: for in that case there could have been no room for the exhortation here given, and the distinction on which it is founded. Laying up in store for themselves a good foundation — Hereby manifesting the truth of their faith in Christ, and in the promises of his gospel, and the genuineness of their love to God and mankind, and thereby proving that they are united to Christ, and made heirs through him of the heavenly inheritance; and, by bringing forth these fruits of righteousness, obtain for themselves, from the free mercy of God in Christ, an everlasting and abundant reward; that they may lay hold on eternal life — This cannot be done by alms-deeds, or any good works that we can perform; which are all so defective, that they have need of a pardon, instead of being sufficient to procure for us eternal life. They, however, when performed, as here directed, both manifest the reality of our grace, and come up for a memorial before God, Acts 10:4; and while they are, through Christ Jesus, to the praise and glory of God, (Philippians 1:11,) shall assuredly meet with an ample recompense from Him who is not unfaithful to forget that work and labour of love which his children thus show to his name, Hebrews 6:10; Galatians 6:9.

18. They do good—Wealth may exist without sin; but not hoarded, illiberal wealth. It would be well for every rich man to take a concordance, find the words rich and riches, and read with solemn appreciation what things the Bible says upon that subject. Men as they grow rich should increase their benefactions faster than they increase their personal expenses. Rich in good works—A double richness. The possessor has all the happiness of wealth, and the infinitely higher happiness of living in the benefactions he bestows. Distribute—To adjust the donation to the various proper objects. To communicate—To share with others the blessings that belong to you.

V. 19. Treasuring up for themselves a good foundation-Of an abundant reward, by the free mercy of God.

That they may lay hold on eternal life-This cannot be done by alms-deeds; yet they "come up for a memorial before God," Acts 10:4. And the lack even of this may be the cause why God will withhold grace and salvation from us.

Verse 19. Laying up in store for themselves a good foundation] St. Paul seems to have borrowed this form of speech from Tobit. See chap. iv. 8, 9: If thou hast abundance, give alms accordingly: if thou hast but a little, be not afraid to give according to that little: for thou treasurest up a good reward for thyself against the day of necessity. qema rar agaqon qhsaurizeiv seautw eiv hmeran anagkhv. The apostle says:

apoqhsaurizontav eautoiv qemelion kalon eiv to mellon, ina epilabwntai thv aiwniou zwhv “Treasuring up a good foundation to them for the future, that they may lay hold on eternal life.” The sentiment is the same in both writers; the words nearly so; and the meaning is simply this, as it is judiciously paraphrased by Mr. J. Wesley in his note on this passage: “Treasuring up for themselves a good foundation, of an abundant reward by the free mercy of God, that they may lay hold on eternal life. This cannot be done by almsdeeds; yet, they come up for a memorial before God; Acts 10:4. And the lack even of this may be the cause why God will withhold grace and salvation from us.” Christ has said: Blessed are the merciful for they shall obtain mercy. They who have not been merciful according to their power, shall not obtain mercy; they that have, shall obtain mercy: and yet the eternal life which they obtain they look for from the mercy of God through Jesus Christ.

Verses 17-19. What follows seems to be a kind of postscript. Charge them that are rich in this world — Rich in such beggarly riches as this world affords. For the clause, en tw nun aiwni, seems evidently to be added to extenuate the value of riches, which extend only to this transitory and precarious world, and cannot attend us into the other; nor, if they did, could at all influence our happiness there; that they be not high-minded — That they do not think better of themselves on account of their money, or any thing it can purchase. But, alas! who regards this advice? Nor trust in uncertain riches — Which they may lose in an hour, either for happiness or defence. Those who place their happiness in the enjoyment of sensual pleasure, or in the possession of the conveniences and elegancies of life, naturally trust to their riches for their happiness, because by their money they can procure these things; and thus they become dead to all sense of their dependance on God and his providence for their happiness. But in the living God — All the rest is dead clay; who giveth us — As it were, holding them out in his hand; richly — Freely, plentifully; all things — Which we have; to enjoy — As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. That they do good — Make this their daily employ; that they be rich — That they abound; in good works — To their utmost ability; ready to distribute — Singly, to particular persons; willing to communicate — To join in all public works of benevolence and beneficence. These advices clearly show that there was not, at this time, a community of goods among Christians in general: for in that case there could have been no room for the exhortation here given, and the distinction on which it is founded. Laying up in store for themselves a good foundation — Hereby manifesting the truth of their faith in Christ, and in the promises of his gospel, and the genuineness of their love to God and mankind, and thereby proving that they are united to Christ, and made heirs through him of the heavenly inheritance; and, by bringing forth these fruits of righteousness, obtain for themselves, from the free mercy of God in Christ, an everlasting and abundant reward; that they may lay hold on eternal life — This cannot be done by alms-deeds, or any good works that we can perform; which are all so defective, that they have need of a pardon, instead of being sufficient to procure for us eternal life. They, however, when performed, as here directed, both manifest the reality of our grace, and come up for a memorial before God, Acts 10:4; and while they are, through Christ Jesus, to the praise and glory of God, (Philippians 1:11,) shall assuredly meet with an ample recompense from Him who is not unfaithful to forget that work and labour of love which his children thus show to his name, Hebrews 6:10; Galatians 6:9.

19. Laying up—Literally, treasuring. Making their perpetual deposits in the divine repository. And this will prove a good foundation, an eternal basis, for the time and world to come.

V. 20. Keep that which is committed to thy trust-The charge I have given thee, 1 Timothy 1:18.

Avoid profane empty babblings-How weary of controversy was this acute disputant!

And knowledge falsely so called-Most of the ancient heretics were great pretenders to knowledge.

NOTES ON ST. PAUL'S SECOND

EPISTLE TO TIMOTHY.

This epistle was probably wrote by St. Paul, during his second confinement at Rome, not long before his martyrdom. It is, as it were, the swan's dying song. But though it was wrote many years after the former, yet they are both of the same kind, and nearly resemble each other. IT HAS THREE PARTS:

I. The inscription, 2 Timothy 1:1, 2

II. An invitation, "Come to me," variously expressed,

1. Having declared his love to Timothy, 3-5 He exhorts him, Be not ashamed of me 6-14 And subjoins various examples, 15-18

2. He adds the twofold proposition,

1. Be strong,

2. Commit the ministry to faithful men, 2 Timothy 2:1,2 The former is treated of, 3-13 The latter, 14 With farther directions concerning his own behaviour, 15-2 Timothy 4:8

3. Come quickly. Here St. Paul, 9

1. Mentions his being left alone, 10-12

2. Directs to bring his books, 13

3. Gives a caution concerning Alexander, 14,15

4. Observes the inconstancy of men, and the faithfulness of God, 16-18 Come before winter: Salutations, 19-21

III. The concluding blessing, 22

Verse 20. O Timothy, keep that which is committed to thy trust] This is another repetition of the apostolic charge. (See 1 Timothy 1:5, 18, 19; 4:6, 7, 14-16; 5:21; 6:13.) Carefully preserve that doctrine which I have delivered to thee. Nothing can be more solemn and affectionate than this charge.

Avoiding profane and vain babblings] See Clarke on “1 Timothy 1:4”, and “1 Timothy 4:7”.

And oppositions of science falsely so called] kai antiqeseiv thv yeudwnumou gnwsewv. And oppositions of knowledge falsely so named. Dr. Macknight’s note here is worthy of much attention: “In the enumeration of the different kinds of inspiration bestowed on the first preachers of the Gospel, 1 Corinthians 12:8, we find the word of knowledge mentioned; by which is meant that kind of inspiration which gave to the apostles and superior Christian prophets the knowledge of the true meaning of the Jewish Scriptures. This inspiration the false teachers pretending to possess, dignified their misinterpretations of the ancient Scriptures with the name of knowledge, that is, inspired knowledge; for so the word signifies, 1 Corinthians 14:6. And as by these interpretations they endeavoured to establish the efficacy of the Levitical atonements, the apostle very properly termed these interpretations oppositions of knowledge, because they were framed to establish doctrines opposite to, and subversive of, the Gospel. To destroy the credit of these teachers, he affirmed that the knowledge from which they proceeded was falsely called inspired knowledge; for they were not inspired with the knowledge of the meaning of the Scriptures, but only pretended to it.” Others think that the apostle has the Gnostics in view. But it is not clear that these heretics, or whatever they were, had any proper existence at this time. On the whole, Dr. Macknight’s interpretation seems to be the best.

Verses 20, 21. To conclude all: O Timothy, keep that which is committed to thy trust — The original expression, thn parakataqhkhn fulaxon, is, literally, guard the deposite; namely, the purity of gospel doctrine, with the dispensation of which thou art intrusted; avoiding profane and vain babblings — See 1 Timothy 1:4, and 4:7; and oppositions of science falsely so called — Such philosophical disquisitions and debates, as both contradict one another, and were contrary to the truth, though reckoned high points of knowledge. Though it is not certain that the name of Gnostics, or the knowing men, was used in the church so early to denominate a distinct sect, yet it is highly probable that they who opposed the apostle made extraordinary pretences to knowledge, and this text seems sufficient to prove it. Indeed, most of the ancient heretics were great pretenders to knowledge. Which knowledge, some teachers professing to have attained, (1 Timothy 1:6, 7,) have erred concerning the faith — Have departed from the true Christian doctrine, some entirely forsaking it, and others corrupting it with gross adulterations. Grace be with thee — To guide, in all things, thy judgment and thy conduct. This epistle being chiefly designed for Timothy’s own use, no salutations were sent to any of the brethren at Ephesus.

20. O Timothy—The final, most personal, most earnest address of all. That which is committed to thy trust—In Greek, a single word, the deposit, the intrusted thing. The duties in this epistle commended to him; his care of his own salvation and that of his hearers; his rebuke of errorists and firm maintenance of Christ’s gospel, through the apostle intrusted to him. Vain babblings—Rather, the profane empty-talkings. See note on 1 Timothy 1:6. Oppositions of science—A remarkable phrase. Literally, antitheses of gnosis. And gnosis (identical with the English word knowledge) is the word from which subsequently the Gnostics derived their proud title. Note, Acts 11:19. The word gnosis was for a while in good repute in the Church, (used Luke 1:77; Romans 2:20; 11:13; and elsewhere,) embracing the settled truths of the gospel. But as used by the Corinthians, 1 Corinthians 8:1, (where see notes,) it is apparently treated sarcastically by St. Paul, as it is here reprehendingly. As the Corinthian gnosis was a little pretentious, so this gnosis, being further advanced, is absolutely fictitious, being falsely so called. It had already begun to indicate that arrogance, based upon purely imaginary superiority, by which the Gnostics of the next century were distinguished. Note on 2 Thessalonians 2:7. What the oppositions, antitheses, were, is not clear. They may have been the points opposed to the gospel. More probably they were counter propositions, balances of phrases, within the gnosis itself. One is reminded of the antinomies in the Kant philosophy; consisting of a series of coupled prepositions seen by the mind to contradict each other, yet both sides of the contradiction seeming, and claimed by the philosophy, to be true.

Verse 21. Which some professing] Which inspired knowledge some pretending to, have set up Levitical rites in opposition to the great Christian sacrifice, and consequently have erred concerning the faith-have completely mistaken the whole design of the Gospel. See 1 Timothy 1:6,7.

Grace be with thee.] May the favour and influence of God be with thee, and preserve thee from these and all other errors!

Amen.] This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases it appears to have been added by different transcribers nearly in the same way in which we add the word FINIS, simply to indicate the end of the work.

The subscriptions as usual are various. The following are the most remarkable afforded by the MSS.:—

The first to Timothy is completed; the second to Timothy begins.-DE. The First Epistle to Timothy is completed; the second to him begins.-G. The first to Timothy, written from Laodicea.-A. The first to Timothy, written from Ladikia.-CLAROMONT. Written from Laodicea, which is the metropolis of Phrygia.-The first to Timothy, written from Laodicea, which is the metropolis of Phrygia of Pacatiana.-Common GREEK TEXT, and several MSS. Instead of Pacatiana, some have Pancatiana, Capatiana, and Paracatiana.

The VERSIONS are not less discordant:—

The First Epistle to Timothy, which, was written from Laodicea.-SYR. The VULGATE has no subscription.

The end of the epistle. It was written from Laodicea, which is the metropolis of the cities of Phrygia.-ARAB.

To the man Timothy.-ÆTHIOPIC.

The First Epistle to Timothy, written from Athens.-ARABIC of Erpenius. Written from Athens, and sent by Titus, his disciple.-COPTIC. Written from Macedonia.-AUCTOR SYNOPS.

The First Epistle to Timothy is ended. It was written from Laodicea, the metropolis of Phrygia of Pacatiana.-PHILOXENIAN SYRIAC.

There is one authority in Griesbach, Mt. c., for its being written from NICOPOLIS. This is the opinion also of Dr. Macknight.

That the epistle was not written from Laodicea nor Athens, but from Macedonia, has been rendered probable by the arguments produced in the preface, to which the reader is referred for this and the date of the epistle itself.

IN reviewing the whole of this epistle, I cannot help considering it of the first consequence to the Church of God. In it we see more clearly than elsewhere what the ministers of the Gospel should be, and what is the character of the true Church. Bishops, presbyters, and deacons are particularly described; and their qualifications so circumstantially detailed, that it is impossible to be ignorant on this head. What the Church should be is also particularly stated; it is the house of the living God; the place where he lives, works, and manifests himself. The doctrines and discipline of the Church are not less specifically noted. All these subjects are considered at large in the notes, and here nothing need be added.

Should it be said, the apostle, in giving the qualifications of a bishop, “nowhere insists on human learning,” it may be answered in general, that no ignorant person in those times could have possibly got admittance into the Church as a teacher of Christianity. Every person, acknowledged as a teacher, was himself well taught in the word of God, and well taught by the Spirit of God; and much teaching of the Divine Spirit was then necessary, as the New Testament Scriptures were not then completed; and, if we were to allow the earlier date of this epistle, scarcely any part of the New Testament had then been written. The gospels had not come as yet into general circulation; and only a few of St. Paul’s epistles, viz. those to the Thessalonians, and that to the Galatians, and the first to the Corinthians, had been written before the year 56. At such times much must have been done by immediate revelations, and a frequent communication of miraculous powers.

It is natural for men to run into extremes; and there is no subject on which they have run into wider extremes than that of the necessity of human learning; for in order to a proper understanding of the sacred Scriptures, on one hand, all learning has been cried down, and the necessity of the inspiration of the Holy Spirit, as the sole interpreter, strongly and vehemently argued. On the other, all inspiration has been set aside, the possibility of it questioned, and all pretensions to it ridiculed in a way savouring little of Christian charity or reverence for God. That there is a middle way from which these extremes are equally distant, every candid man who believes the Bible must allow. That there is an inspiration of the Spirit which every conscientious Christian may claim, and without which no man can be a Christian, is sufficiently established by innumerable scriptures, and by the uninterrupted and universal testimony of the Church of God; this has been frequently proved in the preceding notes. If any one, professing to be a preacher of the Gospel of Jesus, denies, speaks, or writes against this, he only gives awful proof to the Christian Church how utterly unqualified he is for his sacred function. He is not sent by God, and therefore he shall not profit the people at all. With such, human learning is all in all; it is to be a substitute for the unction of Christ, and the grace and influences of the Holy Spirit.

But while we flee from such sentiments, as from the influence of a pestilential vapour, shall we join with those who decry learning and science, absolutely denying them to be of any service in the work of the ministry, and often going so far as to assert that they are dangerous and subversive of the truly Christian temper and spirit, engendering little besides pride, self-sufficiency, and intolerance?

That there have been pretenders to learning, proud and intolerant, we have too many proofs of the fact to doubt it; and that there have been pretenders to Divine inspiration, not less so, we have also many facts to prove. But such are only pretenders; for a truly learned man is ever humble and complacent, and one who is under the influence of the Divine Spirit is ever meek, gentle, and easy to be entreated. The proud and the insolent are neither Christians nor scholars. Both religion and learning disclaim them, as being a disgrace to both.

But what is that learning which may be a useful handmaid to religion in the ministry of the Gospel? Perhaps we may find an answer to this important question in one of the qualifications which the apostle requires in a Christian minister, 1 Timothy 3:2: He should be apt to teach-capable of teaching others. See the note. Now, if he be capable of teaching others, he must be well instructed himself; and in order to this he will need all the learning that, in the course of the Divine providence, he is able to acquire. But it is not the ability merely to interpret a few Greek and Latin authors that can constitute a man a scholar, or qualify him to teach the Gospel. Thousands have this knowledge who are neither wise unto salvation themselves, nor capable of leading those who are astray into the path of life. Learning is a word of extensive import; it signifies knowledge and experience; the knowledge of God and of nature in general, and of man in particular; of man in all his relations and connections; his history in all the periods of his being, and in all the places of his existence; the means used by Divine providence for his support; the manner in which he has been led to employ the powers and faculties assigned to him by his Maker; and the various dispensations of grace and mercy by which he has been favoured. To acquire this knowledge, an acquaintance with some languages, which have long ceased to be vernacular, is often not only highly expedient, but in some cases indispensably necessary. But how few of those who pretend most to learning, and who have spent both much time and much money in seats of literature in order to obtain it, have got this knowledge! All that many of them have gained is merely the means of acquiring it; with this they become satisfied, and most ignorantly call it learning. These resemble persons who carry large unlighted tapers in their hand, and boast how well qualified they are to give light to them who sit in darkness, while they neither emit light nor heat, and are incapable of kindling the taper they hold. Learning, in one proper sense of the word, is the means of acquiring knowledge; but multitudes who have the means seem utterly unacquainted with their use, and live and die in a learned ignorance. Human learning, properly applied and sanctified by the Divine Spirit, is of inconceivable benefit to a Christian minister in teaching and defending the truth of God. No man possessed more of it in his day than St. Paul, and no man better knew its use. In this, as well as in many other excellences, he is a most worthy pattern to all the preachers of the Gospel. By learning a man may acquire knowledge; by knowledge reduced to practice, experience; and from knowledge and experience wisdom is derived. The learning that is got from books or the study of languages is of little use to any man, and is of no estimation, unless practically applied to the purposes of life. He whose learning and knowledge have enabled him to do good among men, and who lives to promote the glory of God and the welfare of his fellow creatures, can alone, of all the literati, expect to hear in the great day: Well done, good and faithful servant! Enter thou into the joy of thy Lord. How necessary learning is at present to interpret the sacred writings, any man may see who reads with attention; but none can be so fully convinced of this as he who undertakes to write a comment on the Bible. Those who despise helps of this kind are to be pitied. Without them they may, it is true, understand enough for the mere salvation of their souls; and yet even much of this they owe, under God, to the teaching of experienced men. After all, it is not a knowledge of Latin and Greek merely that can enable any man to understand the Scriptures, or interpret them to others; if the Spirit of God take not away the veil of ignorance from the heart, and enlighten and quicken the soul with his all-pervading energy, all the learning under heaven will not make a man wise unto salvation. Finished correcting for a new edition, Dec. 22d, 1831.-A.C.

Verses 20, 21. To conclude all: O Timothy, keep that which is committed to thy trust — The original expression, thn parakataqhkhn fulaxon, is, literally, guard the deposite; namely, the purity of gospel doctrine, with the dispensation of which thou art intrusted; avoiding profane and vain babblings — See 1 Timothy 1:4, and 4:7; and oppositions of science falsely so called — Such philosophical disquisitions and debates, as both contradict one another, and were contrary to the truth, though reckoned high points of knowledge. Though it is not certain that the name of Gnostics, or the knowing men, was used in the church so early to denominate a distinct sect, yet it is highly probable that they who opposed the apostle made extraordinary pretences to knowledge, and this text seems sufficient to prove it. Indeed, most of the ancient heretics were great pretenders to knowledge. Which knowledge, some teachers professing to have attained, (1 Timothy 1:6, 7,) have erred concerning the faith — Have departed from the true Christian doctrine, some entirely forsaking it, and others corrupting it with gross adulterations. Grace be with thee — To guide, in all things, thy judgment and thy conduct. This epistle being chiefly designed for Timothy’s own use, no salutations were sent to any of the brethren at Ephesus.