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A NEW 
 
 LITERAL TRANSLATION 
 
 FROM THE ORIGINAL GREEK, 
 OF ALL THE 
 
 APOSTOLICAL EPISTLES. 
 
 WITH 
 
 A COMMENTARY, AND NOTES, 
 
 PHILOLOGICAL, CRITICAL, EXPLANATORY, AND PRACTICAL. 
 
 TO WHICH IS ADDED, 
 
 A HISTORY OF THE LIFE OF THE 
 APOSTLE PAUL. 
 
 BY JAMES MACKNIGHT, D, D. 
 
 AUTHOR OF A HARMONY OF THE GOSFELS, &C. 
 
 A NEW EDITION. 
 
 TO WHICH IS PREFIXED, 
 
 AN ACCOUNT OF THE LIFE OF THE AUTHOR. 
 
 IN SIX VOLUMES, 
 VOL. IV. 
 
 LONDON : 
 
 PRINTED FOR LONGMAN, HURST, REES, ORME, & BROWN, 
 OGLE, DUNCAN, & CO., AND G. & W. B. WHITTAKER, LONDON ; 
 A. CONSTABLE & CO., J. FAIRBAIRN, AND J. ANDERSON JUN*. 
 EDINBURGH ; AND M. OGLE, GLASGOW. 
 
 1821. 
 
Abcrnethy & Walker, Printers, 
 Edinburgh. 
 
CONTENTS 
 
 OF 
 
 THE FOURTH VOLUME. 
 
 J. THESSALONIANS, p. 1. 
 
 Preface Sect. 1. Of the introduction of the gospel into Thes- 
 
 salonica 2. Of the occasion of writing this epistle. — 3. Of the 
 
 matters treated of in it. 
 
 II. THESSALONIANS, p. 97. 
 
 Preface.— Sect. 1. Of the occasion of writing this epistle — 2. Of 
 the time and place of writing it—S. Shewing that none of the 
 apostles thought the day of judgment would happen in their life- 
 time.--4-. Of the different comings of Christ spoken of in Scrip- 
 ture. 
 
 I. TIMOTHY, p. 154^. 
 
 Preface Sect. 1. Timothy^s history.— 2, Of the time when this 
 
 epistle was written.— 3. Of the occasion of writing it — 4. Of the 
 use which the church in every age is to make of the epistles to 
 Timothy and Titus.— 5. Shewing that the church of the living 
 God is the pillar and support of the truth ; that the church of 
 Rome is not the church of the living God exclusively of all 
 other churches ; and that its claim to infallibility is altogether 
 without foundation. 
 
 II. TIMOTHY, p. 272. 
 
 Preface.— Sect. 1. Of the time of writing this epistle — 1. Of the 
 place where Timothy resided when it was written to him. — 3. Of 
 the occasion of writing it.— 4?. That the truth of the gospel is 
 jitrongly confirmed by the things written in this epistle. 
 
iv CONTENTS. 
 
 TITUS, p. 346. 
 
 PREFACE. — Sect. 1. The history of Titus. — 2. Of the introduction 
 of the gospel into Crete. — 3. Of Crete, and of the manners of its 
 inhabitants. — 4. Of the time and place of writing this epistle. — 
 5. Of the purpose for which it was written. 
 
 PHILEMON, p. 393. 
 
 Preface. — Sect. 1. The history of Philemon. — 2. Of Paul's design 
 in writing this epistle. — 3, Of the use which is to be made of it 
 — 4. Of the time and place of writing it. 
 
^> 
 
 A NEW 
 
 LITERAL TRANSLATION 
 
 OP 
 
 ST PAUL'S FIRST EPISTLE 
 
 TO THE 
 
 THESSALONIANS. 
 
 PREFACE. 
 
 Sect. I. Of the Introduction of the Gospel at Thessalo7iica : and 
 of the date of St PauVsfrst Epistle to the Thessalonians, 
 
 T?ROM the history of the Acts of the Apostles, it appears that 
 -*- St Paul first passed into Europe to preach the gospel, after 
 he had delivered the decrees of the council of Jerusalem (Acts 
 xvi. 4.) to the churches in the Lesser Asia, whereby the Gen- 
 tiles were declared free from obeying the- law of Moses, as a 
 term of salvation. In the course of that journey Paul having 
 come to Troas, as was mentioned in the preface to the epistle 
 to the Philippians, Sect. 1 ., there appeared to him in the night, 
 a vision of a man in the habit of a Macedonian, praying him 
 to come over into Macedonia, and help them. In obedience 
 to that call, which they knew to be from Christ, the apostle 
 with his assistants Silas and Timothy, went first to Philippi, 
 and laid the foundation of a very flourishing church there. Af- 
 ter that, they went to Thessalonica, a great sea-port town of 
 
 VOL. IV. B 
 
2 PREFACE TO I. THESSALONIANS. Sect. I. 
 
 Macedonia, which being anciently called Therma gave its name 
 to the bay on which it was situated. At that time Thessalo- 
 nica was the residence of the Proconsul, who governed the pro- 
 vince of Macedonia, and of the Questor, who had the care of 
 the Emperor's revenues. This city, therefore, being the me- 
 tropolis of all the countries comprehended in the province of 
 Macedonia (see 1 Thess. i. 7. note), and the seat of the courts 
 of justice, and the place where the affairs of the province were 
 managed, and carrying on an extensive commerce by its mer- 
 chants, was full of inhabitants, among whom were many phi- 
 losophers and men of genius. There was, likewise, to this city 
 a constant resort of strangers from all quarters ; so that Thes- 
 salonica was remarkable for the nuniber, the wealth, and the 
 learning of its inhabitants. But, like all the other cities of the 
 Greeks, being utterly corrupted with ignorance in matters of 
 religion, with idolatry, and with all sorts of wickedness, it was 
 a fit scene for the apostle to display the light of the gospel in. 
 He therefore went thither directly, after leaving Philippi. And, 
 as there was a Jewish synagogue in Thessalonica, he entered 
 into it, soon after his arrival, according to his custom, and 
 three sabbath days reasoned with the Jews out of the Scrip- 
 tures. His discourses, however, had not that success with the 
 Jews which might have been expected, a few of them only be- 
 lieving; whilst of the religious proselytes a great multitude 
 embraced the gospel, among whom were many women of the 
 first distinction in the city. Yet the greatest part of the Thes- 
 salonian converts were idolatrous Gentiles; as appears from 
 the apostle's first epistle, in which he speaks to that church in 
 general, as having turned from idols to serve the living God — 
 The many converts which the apostle made in Thessalonica 
 from among the idolatrous Gentiles, and his receiving money 
 once and again from the Philippians while he preached in 
 Thessalonica, Philip, iv. 16., show that he abode in that city a 
 considerable time, after he left off preaching in the synagogue. 
 But his success among the proselytes and idolatrous Gentiles, 
 exciting the indignation and envy of the unbelieving Jews, they 
 gathered a company, and brake into the house of Jason, where 
 the apostle and his assistants lodged, intending to bring them 
 forth to the people, that they might be put to death in the tu- 
 
Sect. 1. PREFACE TO I. THESSALONIANS. 3 
 
 mult. But they happily escaping, the brethren by night sent 
 Paul and Silas away to Beroea, a neighbouring city of note; 
 where likewise they converted numbers of religious proselytes, 
 and idolatrous Gentiles, and even many of the Bercean Jews. 
 For the latter being of a better disposition than their brethren 
 in Thessalonica, //z^j/ received the 'word with all readiness of 
 mind^ and searched the Scriptures daily whether those things 
 were so. But the Thessalonian Jews hearing of the success of 
 the gospel in Beroea, came and stirred up the idolatrous mulr 
 titudc, so that Paul was constrained to depart. Silas, how- 
 ever, and Timothy, not being so obnoxious to the Jews, abode 
 there still. In this flight the apostle was accompanied by some 
 of the Beroean brethren, who conducted him to Athens, and 
 who, when they departed, carried his order to Silas and Ti- 
 mothy to come to him forthwith. In obedience to that order, 
 Timothy alone came to Athens. But the apostle immediately 
 sent him back to Thessalonica, to comfort the brethren, and 
 to exhort ihem concerning their faith, I Thess. iii. 1, 2. — Af- 
 ter Timothy left Athens, Paul endeavoured to plant the gos- 
 pel in that celebrated mart of learning, by the force of reason- 
 ing alone, without the aid of miracles. The Athenian philo- 
 sophers, however, not being convinced by his discourses, though 
 he reasoned in the most forcible manner against the Polytheism 
 to which they were addicted, he made but few disciples. 
 Leaving Athens, therefore, before Timothy returned from 
 Thessalonica, he went to Corinth, the chief city of the province 
 of Achaia, in hopes of being better received. This happene4 
 soon after the Emperor Claudius banished the Jews from Rome. 
 For, on his arrival at Corinth, the apostle found Aquila and 
 Priscilla, lately come from Italy, in consequence of the Em- 
 peror's edict. 
 
 St Paul had not long been at Corinth when Timothy came 
 to him from Thessalonica, Acts xviii. 5., and, no doubt, gave 
 him such an account of aftairs in Thessalonica, as made him 
 sensible that his presence was greatly wanted in that city. But 
 the success with which he was preaching the gospel in Achaia, 
 rendered it improper for him to leave Corinth at that time. To 
 supply therefore the want of his presence, he immediately wrote 
 to the Thessalonian brethren this his first epistle, in which, 
 as we shall sec immediately, he treated of those matters, ^yhich 
 
4j preface to I. THESSALONIANS. Sect. 2, 
 
 he would have made the subjects of his discourses had he been 
 present with them. 
 
 From these facts and circumstances, which are all related in 
 the history of the Acts, it appears that this first epistle to the 
 Thessalonians was written, not from Athens, as the interpola- 
 ted postscript at the end of the epistle bears, but from Corinth v 
 and that not long after the publication of Claudius's edict against 
 the Jews ; which happened in the twelfth year of his reign, an- 
 swering to A. D. 51. I suppose it was written in the -end of 
 that year. 
 
 Sect. II. Of the Occasion of ^writing the first E'pistle to the 
 Thessalonians, 
 
 It seems the idolaters in Thessalonica, greatly displeased 
 with their fellow-citizens for deserting the temples and worship 
 of the Gods, wpre easily persuaded by the Jews to make the 
 assault, above described, against the Christian teachers. The 
 Jews, however, and the idolatrous rabble, were not the only 
 enemies of Christ in Thessalonica. The philosophers, of whom 
 there were many in all the great cities of the Greeks, finding 
 the gospel very favourably received by the people, would natu- 
 rally, after their manner, examine it scientifically, and oppose 
 it by arguments. This I may venture to affirm, because, while 
 the magistrates, the priests, and the multitude, were endea- 
 vouring to suppress the new doctrine, by persecuting its 
 preachers and adherents, it is not to be imagined, that the men 
 of learning in Thessalonica would remain inactive. We may, 
 therefore, believe that many of them reasoned, both against 
 the doctrines of the gospel, and against its miracles ; repro- 
 bating the former as foolishness, and representing the latter as 
 the effects of magic. And with respect to its preachers, they 
 spake loudly against them as impostors, because they had not 
 appeared, with Jason, and the rest, before the magistrates, but 
 had fled by night to Beroea. For, with some shew of reason, 
 they might pretend that this flight of the new teachers, pro- 
 ceeded from a consciousness of the falsehood of their doctrine 
 and miracles. Besides, having left their disciples in Thessa- 
 
Sect. 2, PREFACE TO I. THESSALONIANS. 5 
 
 lonica, to bear the persecution alone, without giving them any 
 aid, either by their counsel or their example, the philosophers 
 might urge that circumstance as a proof that these pretended 
 messengers of God were deficient in courage, and had no af- 
 fection for their disciples ; to the great discredit of Paul in par- 
 ticular, who had boasted of his fortitude in suffering for the 
 gospel, and had professed the greatest love to the Thessalo- 
 nians; 
 
 If the reader will, for a moment, suppose himself in the place 
 of the learned Greeks, at the time the gospel was first preached 
 in Thessalonica, he will be sensible how natural it was for them 
 to oppose it by disputation ; nay, he will acknowledge that their 
 discourses, after the apostle's flight, might be such as we have 
 represented. On this supposition, it can hardly be doubted 
 that these discourses were reported to Timothy in Beroea by 
 the brethren who came to him from Thessalonica, after Paul's 
 departure •, and that when Timothy followed the apostle to 
 Athens, he informed him particularly of every thing he had 
 heard. What else could have moved the apostle to send Ti- 
 mothy back to Thessalonica, to exhort the brethren concern- 
 ing their faith, and to caution them not to be moved by his 
 afflictions ? 1 Thcss. iii. 2, 3. The truth is, the danger the 
 Thessalonians were in, of being moved by the specious rea- 
 sonings of the philosophers addressed to their prejudices, was 
 great, and would have required the presence of the apostle 
 himself to fortify them. But as the unbelieving Jews and 
 Gentiles were greatly enraged against him, he could not re- 
 turn, but employed Timothy to perform that office ; which he 
 was well qualified to do, by his extraordinary talents and en- 
 dowments. Timothy, therefore, returning to Thessalonica, 
 gave the brethren the necessary exhortations and encourage- 
 ments, which no doubt proved of great use to many. 
 
 During this second visit to the Thessalonians, Timothy had 
 an opportunity of hearing from the philosophers themselves, 
 the objections which they urged against Paul's character and 
 behaviour, together with the arguments whereby they endea- 
 voured to disprove the gospel. So that when he came to the 
 apostle at Corinth, we may suppose he explained the whole to 
 him with greater precision than formerly ; and added, that al- 
 though the sophists had endeavoured to shake the faith of the 
 
6 PREFACE TO I. THESSALONIANS. Sect. 2. 
 
 Thessalonians, they had stood firm hitherto, and had borne 
 the persecution with admirable patience, 1 Thess. iii. 6. Ne- 
 vertheless, being young converts, they were but ill fitted 
 to maintain their cause against such powerful opponents, ei- 
 ther in the way of arguing or of suffering, unless they were 
 properly assisted. Indeed the apostle himself, when he fled 
 from Thessalonica, was so sensible of this, that durin<r his a- 
 bode in Beroea, he had endeavoured once and again to return 
 to Thessalonica, that he might strengthen his converts, by de- 
 fending the gospel against the cavils of the men of learning; 
 but Satan hindered him, 1 Thess. ii. 18. Wherefore to supply 
 to the Thessalonian brethren the want of his presence and 
 counsels, he wrote them from Corinth this his first epistle, in 
 which he furnished them with a formal proof of the divine ori- 
 ginal of the gospel, intermixed with answers to the objections, 
 which we suppose the learned Greeks, who made the gospel i 
 subject of disputation, raised against its evidences ; together 
 with a vindication of his own conduct in fleeing from Thessa- 
 lonica, when the Jews and the idolatrous multitude assaulted 
 the house of Jason, in which he and his assistants lod^red. 
 
 This account of the apostle's design in writing his first epis- 
 tle to the Thessalonians, and of the subjects handled in it, I 
 acknowledge is not explicitly declared in the epistle itself. But 
 in the essay on St Paul's manner of writing, 1 have shewed 
 that it is not by any formal declaration, but by the nature of 
 the things written, that he commonly discovers the purpose for 
 which he wrote. This is the case, particularly, in the first e- 
 pistle to the Thessalonians, where the nature of the things Writ- 
 ten clearly leads us to consider it as a proof of the divine ori- 
 ginal of the gospel, and a refutation of the objections raised 
 against the gospel, and its preachers: for the whole sentiments 
 evidently point toward these objects ; and viewed in that light, 
 the language in which they are clothed exhibits a clear unam- 
 biguous meaning, as shall be shewed in the illustrations pre- 
 fixed to the several chapters. Not to mention, that, on sup- 
 position the apostle had these objects in view when he wrote 
 this epistle, many of his expressions acquire a beauty and ener- 
 gy, which entirely disappear when we lose sight of the apos- 
 tle*s design. To these things add, that the long apology which 
 the apostle makes for his sudden flight from Thessalonica, to- 
 
Sect. 2. PREFACE TO I. THESSALONIANS. 7 
 
 gether with the many warm expressions of his affection to the 
 Thessalonians, which take up a considerable part of the second, 
 and ihe whole of the third chapters, appear with the greatest 
 propriety, considered as a vindication of the apostle's conduct 
 as a niissionary from God; whereas, in any other light, these 
 particulars appear to be introduced for no purpose. Since, 
 therefore, the things written in the first epistle to the Thessa- 
 lonians, form a regular and connected proof of the divine ori- 
 ginal of the gospel, there can be no doubt of the apostle's in- 
 tending that p^oof, both for the confirmation of the faith of 
 the Thessalonians, and for enabling them to convince unbe- 
 Jievers. 
 
 The subjects handled in this epistle, being matters in which 
 all the brethren throughout the province of Macedonia were 
 equally concerned with the Thessalonians, the apostle ordered 
 it to be read to all the holy brethren, chap. v. 27., that is, it 
 was to be read publicly, not only in the church of the Thessa- 
 lonians, but to the brethren in Philippi and Beroea, and in all 
 the other cities in the province of Macedonia, where churches 
 were planted. Nay, it was intended to be shewed to the un- 
 believing inhabitants of that province, whose curiosity might 
 lead them to inquire into the causes of the rapid progress of 
 the gospel, or whose malice might incline them to impugn the 
 Christian faith ; at least, the things written in this epistle are 
 evidently answers, which the Thessalonians were to give to 
 such as required a reason of the faith that was in them. 
 
 Before this section is finished, it may be proper to remark, 
 that the proof of the divine original of the gospel, contained in 
 the first epistle to the Thessalonians, being written by one of 
 the greatest inspired preachers of the gospel, and being de- 
 signed for the consideration of persons celebrated for their ge- 
 nius and learning, it will ever merit the attention of the friends 
 of the Christian revelation, and should not be overlooked by 
 its enemies ; because it may be supposed to^exhibit the prin- 
 cipal arguments on which the Christian preachers themselves 
 built their pretensions as missionaries from God, and by which 
 they so effectually destroyed the prevailing idolatry, and turn- 
 ed great numbers of the heathens every where, to the faith and 
 worship of the true God. 
 
8 PREFACE TO I. THESSALONIANS. Sect. S. 
 
 Sect. III. Of the Subjects treated in thejirst Epistle to the Thes- 
 salonians ; and of the Persons mentioned in the Inscription^ 
 as the Writers of this Epistle, 
 
 In the opinion of the best critics and chronologers, this be- 
 ing one of the first inspired writings which the apostle Paul 
 addressed to the Greeks, whose philosophical genius led them 
 to examine matters of science and opinion with the greatest 
 accuracy, he very properly chose for the subject of it, the proofs 
 by which the gospel is shewed to be a revelation from God* 
 The reason is, by furnishing a clear and concise view of the 
 evidences of the gospel, he not only confirmed the Thessalo- 
 nians themselves in the faith thereof^ as a revelation from God, 
 but enabled them to persuade others also of its divine origi- 
 nal ; or, at least, he taught them how to confute their adversa- 
 ries, who, by misrepresentations and false reasonings, endea- 
 voured to overthrow the gospel. 
 
 The argument proposed in this epistle, for proving the di- 
 vine original of the Christian revelation, are the four follow- 
 ing: 1. That many and great miracles were wrought by the 
 preachers of the gospel, professedly for the purpose of demon- 
 strating, that they were commissioned by God to preach it to 
 the world. — 2. That the apostles and their assistants, by 
 preaching the gospel, brought upon themselves, every where, 
 all manner of present evils, without obtaining the least world- 
 ly advantage, either in possession or in prospect : That in 
 preaching this new doctrine, they did not, in any respect, ac- 
 commodate it to the prevailing inclinations of their hearers, 
 nor encourage them in their vicious practices : That they us- 
 ed none of the base arts peculiar to impostors, for gaining be- 
 lief; but that their manner of preaching and acting, was, in 
 all respects, suitable to the character of missionaries from God •, 
 so that, on account of their personal character, they were en- 
 titled to the highest credit as teachers. — 3. That the first 
 preachers of the gospel delivered to their disciples, from the 
 very beginning, precepts of the greatest strictness and holiness ; 
 so that by the sanctity of its precepts, the gospel is shewed to 
 be a scheme of religion every way worthy of the true God, and 
 highly beneficial to mankind. — 4?. That Jesus, the author of 
 
Sect. $. PREFACE TO I. THES9AL0NIANS. 9 
 
 our religion, was declared to be thefSon of God, and the Judge 
 of the world, by his resurrection from the dead : and that by 
 the same miracle, his own promise, and the predictions of his 
 apostles concerning his return from heaven, to reward the 
 righteous and punish the wicked, especially them who obey 
 not his gospel, are rendered absolutely certain. 
 
 In setting forth the proofs of the divine original of the gos- 
 pel, the apostle with great propriety insisted, in a particular 
 manner, on the character, behaviour, and views of the Chris- 
 tian preachers ; because an argument of that kind could not 
 fail to have great weight with the Greeks, as it made them sen- 
 sible that the ministers of the gospel were-the very reverse of 
 their philosophers, the only teachers to whom that intelligent 
 ' and inquisitive people had hitherto listened. Wherefore we 
 will not be mistaken, if we suppose, that in describio^^- the cha- 
 racter, manners, and views of the Christian teachers, the wri 
 ters of this epistle tacitly contrasted themselves, not only with 
 impostors in general, but with the Greek philosophers in par- 
 ticular, who, though in high estimation with the people, were 
 many of them unprincipled impostors, and excessively de- 
 bauched in their morals. 
 
 To the arguments offered in this epistle, in proof of the gos- 
 pel revelation, little can be added, except what arises from the 
 fulfilment of the prophecies of the Old Testament ; and there- 
 fore, the very same arguments have often, since the apostle's 
 days, been urged by those who have undertaken the defence 
 of the Christian religion. But it is proper to remark, that in 
 the mouth of Paul and his assistants these arguments have 
 double weight ; for, it is not the miracles, the character, and 
 the precepts of other persons, which they have appealed to, 
 but their own. And, as in this epistle they have affirmed, in 
 the most direct terms, that the Thessalonians were eye-witnes- 
 ses of the miracles which they wrought for the confirmation of 
 the gospel, and that they knew the sanctity both of their man- 
 ners and of their precepts, no doubt can be entertained of these 
 things. For it is not to be supposed, that three men of com- 
 mon understanding would have joined in writing after this 
 manner, to such numerous societies as the Thessalonian church, 
 and the other churches, in which they ordered this epistle to 
 be read, unless the things which they affirm were done in their 
 
10 PREFACE TO I. THESSALONIANS. Sect S. 
 
 presence, hnd really been true. And if they are true, there 
 can be no doubt, that J'aul and his as.^ihlants were com nn*s- 
 sioned of God; and that the go>pel uhich llity preached is of 
 divine orinjuiil, and of universal obligation. 
 
 Tiie proofs of (he divine ori«rinal of ihe gospel above men- 
 tioned, being all founded on matters of fact, it is evident that 
 their credibility does not depend on the authoriiy, or office^ 
 or station, of the persons who have asserted them ; but on their 
 capacity and integrity, and on the number, the capacity, and 
 the integrity of the witnesses, in whose presence they are said 
 to have hitppened, and who are appealed to for the truth of 
 them, together with the conviction which these facts wrought 
 in the minds of the witnesses, and the alteration which the be- 
 lief of them produced in their after conduct. I call the read- 
 er's attention to this observation; because it shews the rea- 
 son why Paul and his assistants, who have asserted these facts, 
 and who have appealed to the Thessalonians as knowing the 
 truth of them, have not, in the inscription of their letter, as- 
 sumed to themselves the titles, either o^ Apostles or Evangelists, 
 but have designed themselves sin)ply by their names; l^aul, 
 and Silvamis, and Timothy. 
 
 Farther, though it was proper that Paul, who was the chief 
 preacher and worker of miracles, should be the writer of this 
 letter to the Thessalonians, yet as Silvanus and Timothy had 
 assisted him in preaching, and had themselves wrought njira- 
 cles among the Thessalonians, and were teachers of the same 
 virtuous disinterested character with himself, and were equal- 
 ly faithful in preaching the gospel, they joined him in it, to 
 give the greater weight to the appeals he was about to make 
 to the Tliessalonians. For every thing said in this letter is 
 said of them all, and is equally true of them all ; as the Thes- 
 salonians well knew. However, the arguments taken from 
 their mirucles, character, and precepts, will not have their full 
 weight, unless we recollect, that the things affirmed of Paul 
 and Silvanus and Timothy, are true of all the apostles and in- 
 spired preachers of the gospel, without exception. — In the next 
 place, although the first epistle to tlie Thessalonians was writ- 
 ten by Paul alone, Silvanus and Timothy are fitly mentioned 
 in the inscription, for this other reason, that being ministers 
 of fche word, who possessed the gift of discerning spirits, when 
 
Sect. S. PREFACE TO I. THESSALONIANS. li 
 
 they read the first copy of this letter, they were qualified, by 
 that ififr, to know whether every tliini; contained in it was dic- 
 tated to Paul by the Spirit of God ; and, therefore, by aliow- 
 ino" their names to be inserted in the inscription when it was 
 transcribed, they declared it to be so, and added tiieir testi- 
 mony to all the doctrines and facts contained in it. By the 
 way, this shews the propriety of the Apostle'sjoining Sosthcnes 
 with himself, in the inscription of his first epistle to the Corin- 
 thians; and Timothy, in the inscription of his second epistle 
 to the same church, and in the inscriptions of his epistles to 
 the Philippians and Colossians. For Paul, though an apostle, 
 willingly submitted his writings to be tried by those who pos- 
 sessed the gift of discerning spirits ; as is plain from 1 Cor. 
 xiv. 37., If any orie be realli/ a prophet^ or a spiritual person, 
 let him aclawwledge the things I write to you, that they are the 
 commandments oj the Lord, ISosihenes, therefore, being a spi- 
 ritual person, very properly joined Paul in his letter to the 
 Corinthians, because, by his gift of discerning spirits, he was 
 equally qualified with Silvanus and Timothy, to attest, that all 
 the things contained in the letter to which his name is prefix- 
 ed, proceeded from the in-piration of the Spirit of God. 
 
 In this epistle, besides proving the divine original of the 
 gospel, the Apostle, by wholesome reproofs, corrected certain 
 vices and irregularities, which the Thessalonians had not yet 
 amended.— Now on this sul)ject, let it be observed once forall^ 
 that notwithstanding a great change was wrought in the nian- 
 nersof the first Christians, by their believing the gospel, they 
 did not become all at once perfect, either in knowledge or vir- 
 tue. The operation of the gospel, in rooting out their old pre- 
 judices, and in correcting their predominant vices, was gradual 
 and oftentimes slow. Hence, though the first Christians were 
 all of them much more knowinif and virtuous than the cene- 
 rality of their heathen neighbours, there were particulars in 
 the behaviour of many of them, which needed correction. Not 
 to mention, that through the imperfection of their knowledge 
 of a religion altogether new to them, they were in danger of 
 deceiving themselves with respect to their favourite vices, and 
 of being deceived by the specious reasonings of the false 
 teachers, who, from interested motives, flattered them in their 
 evil practices. Wherefore we onght not to be surprised, if, in 
 
12 PREFACE TO I. THESSALONIANS. Sect. ». 
 
 most of the epistles which St Paul wrote to his converts, some 
 irregularities are reproved. These faults were the natural, 
 and almost unavoidable consequences of their former charac- 
 ter, their imperfect views, and their national prejudices. 
 
 With respect to the Thessalonians in particular, the Apostle, 
 well knowing that it was difficult for them, all at once, to di- 
 vest themselves of their former habits, thought proper, when 
 treating of the holy nature of the precepts of the gospel, to re- 
 new in the most solemn manner, those precepts against forni- 
 cation in all its forms, which he had delivered to them from 
 the very first. And his earnestness on this topic was an inti- 
 mation to them, that he thought them still defective in purity. 
 The same suspicion he insinuated, at the conclusion of his ex- 
 hortation, chap. iv. 9., But concerning brothe7iii love ^ ye have no 
 need that Ins^rite to you : for this implied, that they needed to be 
 written to concerning chastity, as he had done in what imme- 
 diately goes before. — Farther, because the Apostle had been 
 informed by Timothy, or some other person, that they did not 
 pay a proper respect to their teachers, when they admonished 
 them concerning the irregularities of their behaviour, he be- 
 sought them to obey those w;/^o laboured among them inthe Lord, 
 — and to esteem them very highly mth love, for their isoorJc's sake, 
 ch. V. 12, 13. It seems the Thessalonian brethren had not ac- 
 quired a just idea of that subordination to their teachers, which 
 was necessary to the very existence of the Christian societies, 
 while they had no protection from the civil powers, but rather 
 were oppressed by them. The truth is, the Christian churches 
 could not subsist in those early times, amidst the storms of per- 
 secution, which came upon them from every quarter, except 
 by maintaining a cordial union among themselves, and by fol- 
 lowing carefully the directions of their spiritual guides. 
 
 On the other hand, the rulers and pastors of the church of 
 the Thessalonians being discouraged, and perhaps intimidated, 
 by the refractory disposition which many of their people shew- 
 ed when rebuked for their vices, had, it seems, forborn to ad- 
 monish them. The Apostle therefore addressed them likewise, 
 requiring them to be faithful, and plain, and earnest in admo- 
 jiishing every one who sinned •, and particularly, those who 
 went about meddling in other people's affairs, and neglecting 
 ihcirown, chap. v. 14. For notwithstanding St Paul, while 
 
Sect. 3. PREFACE TO I. THESSALONIANS. 13 
 
 in Thessalonica, had expressly forbidden these practices, there 
 were some who still followed them, to the great scandal of the 
 Christian name. 
 
 This plain dealing of the apostle towards all his disciples, se- 
 conded by the fidelity of their own pastors, had, no doubt, in 
 time, the desired effect upon the first Christians. For, consi- 
 dering the honesty of disposition which they had showed, in 
 so readily forsaking the idolatrous practices in which they had 
 been educated, and in embracing the gospel at the hazard of 
 their fortunes and lives, it cannot be doubted, that most of 
 them paid a proper regard to the earnest remonstrances of 
 their spiritual father, delivered to them by the direction of the 
 Holy Ghost, and to the admonitions which, from time to time, 
 their several pastors gave them, agreeably to the mind of 
 Christ; correcting at length those irregularities, in which, af- 
 ter their conversion, they had continued through mistake, or 
 inattention, or prejudice, or habit; and attaining to such a 
 holy manner of living as was suitable to the gospel : insomuch 
 that even the heathens, in process of time, regarded them with 
 admiration, an account of their virtues. 
 
U View. 1. THESSALONIANS. Chap. I. 
 
 CHAP. I. 
 
 View and Illustration of the Subjects treated in the first Chapter 
 of this Epistle » 
 
 THE Apostle*s design in this epistle, as was shewed in the 
 preface, sect. 3., being to fllr^i^h the Thessalonian bre- 
 thren with a proof of the divine original of the gospel, both 
 for establishing thejiiselves, and for convincing nnbelievcrs, he 
 elcfjantly introduced his subject, by declaring that lie gave 
 thanks lo God at all times, or (hiily, for ilieir///M and love, 
 2lW{\ perseverance of hope, which he told them was an evidence 
 of their election by God to be his people, although they did 
 not obey the law of Moses, ver. 2, 3, 't.— -Then, to make the 
 Thessalonians sensible that their faith in the gospel was well 
 founded, he put them in mind of the arguments by which they 
 bad been induced to receive the gospel as the word of God. 
 
 The first argument which he mentions is, That the gospel 
 had been offered to the Thessalonians, not in word, or preach- 
 ing only, but in preaching accompanied with great and evident 
 miracles, performed in their })resence ; and with the gifts of the 
 Holy Ghost, conununicated to them after they believed. And 
 these miracles and supernatural gifts, he afhrms, had wrought 
 in them much assurance, that is, the strongest persuasion of the 
 truth of the gospel •, in which persuasion they were confirmed 
 by the holy disinterested liehaviour of the preachers of the gos- 
 pel, ver. 5.— But this being a branch of his second argument, 
 the Apostle only mentions it here, referring the more full con- 
 sideration of it to chap, ii.— He adds, that the 1 htssalonians 
 had shewed the strength of their faith by imitating the apos- 
 tles, and the Lord Jesus, in suffering much affliction for the gos- 
 pel with joy, ver. 6. — so that they were patterns of faith and for- 
 titude, to all the brethren in the provinces of Macedonia and 
 Achaia, ver. 7.— Farther, he affirms, that from them the fame 
 of the gospel had resounded, not only in Macedonia and Achaia, 
 but also in every place, their faith in one God only iscas spoken of 
 as a thing very extraordinary, ver. 8. — That their fellow-citi- 
 zens, who had carried the news of their having changed their 
 religion, into distant countries, had told at the same tin)e, in 
 what manner the preachers of the new religion had entered, 
 and established themselves among the Thessalonians; that 
 they had done it by great and evident miracles ; and that the 
 Thessalonians, struck with these miracles, had turned from 
 idols, and were become the worshippers o'i the living and true 
 God, ver. 9. — and looked for the return of his Son from heaven, 
 
Chap. I. I. THESSALONIANS. View. IS 
 
 who, as the preachers of the goj^pel affirmed, had been raised 
 from the dend ; even Jesus, who would deliver them from the 
 wrath, which is to come on idolaters and unbelievers at the day 
 of judgment, ver. 10. — Now, that the Thessalonians looked for 
 the return of Jesus from heaven, and that God had rai>ed him 
 from the dead, and that they expected, at his return, to be de- 
 livered by him from the wraih to come on unbelievers, are all 
 fitly mentioned in this place, because their exfiectation of these 
 things, shews what a strong impression the miracles wrought 
 in confirmation of the gospel, had made on the minds of the 
 Thessalonians. Moreover, the resurrection of Jesus from the 
 dead, being a demonstration of his character as the Son of 
 God, and of his power and authority asjudge of the world, it 
 is an undeniable proof of the divine original of the gospel, and 
 renders the rejection of it extremely dangerous. 
 
 Here then is the first argument, by which the gospel is pro- 
 ved to be a revelation from God. The apostles and evangelists 
 wrought miracles, to shew that they were actually sent of God 
 to publish those great discoveries, to which they have given 
 the name of, to ivccyytXiov, The Gospel^ or good Tiews from God. 
 Now on this argument I observe, that the efficacy of miracles 
 to prove a divine commission, when wrought expressly for the 
 purpose, is so plain, that little reasoning is needed to shew it. 
 Persons of orilinary understandings, equally with those whose 
 niinds are more improved, naturally reason as Nicc^dennis did, 
 John ili. 2., Babbit we know that thou art a teacher come from 
 God : for iio man can do those miracles which thou dost, unless 
 God be with him. Wherefore, this being a dictate <»f common 
 sc! se, theaposile had no occasion to shew, that a teacher who 
 works miracles in confirmation of his doctrine, is commissioned 
 of God. All he had to do, was to make it evident, that his own 
 preaching at Thessalonica had been accompanied with unde- 
 niable miracles. To the Tiicssalonians, however, this was not 
 necessary. They had been eye-witnesses of his miracles, and 
 had been converted by ihem ; and after their conversion they 
 had received from the Apostle the gifts of the Holy Ghost; and 
 among the rest, llie power of working miracles, and of speak- 
 ing foreign languages; which pouer, such of them as possess- 
 ed it, had no doubt often exercised. Nevertheless, to convince 
 those who should live in after ages, that the first preaching 
 of the gospel was acconi} anied with great and evident miracles, 
 the writers of this epistle have taken the very best method 
 that could be devised ; a method which carries absolute convic- 
 tion with it. They spake plainly to the Thessalonians in this 
 letter, concerning the miracles which they wrought in their 
 presence, and the spiritual gifts which they conferred on them, 
 
16 View. I. THESSAL'ONIANS. Chap. L 
 
 and affirmed before them all, that these miracles and gifts pro- 
 duced in them the fullest assurance of the divine original of the 
 gospel •, and that the Thessalonians shewed the strength of their 
 persuasion, by forsaking the established idolatry, and suffering 
 with joy much affliction for the gospel. They farther affirm- 
 ed, that the miracles which they wrought among them were so 
 public, and so well known, that when the unbelieving inhabi- 
 tants of their city went with their merchandize to foreign coun- 
 tries, they not only reported, that the Thessalonians had for- 
 saken ithe worship of the gods, but that they had been per- 
 suaded to do so by the miracles which the preachers of the 
 new relio-ion had wrought in their presence, and by the ex- 
 traordinary faculties wliich these preachers conferred on their 
 disciples. Now, who does not see, that open appeals of this 
 kind made to the Thessalonians concerning the miracles which 
 were wrouo'ht in their presence, and concerning the impres- 
 sion which these miracles made on their minds, and the change 
 produced in their religious sentiments through the influence 
 of that impression, are undeniable proofs that miracles were 
 really wrought at Thessalonica, and spiritual gifts conferred ; 
 and that by the power of these miracles and gifts, the Thessa- 
 
 Old Translation. Greek Text. 
 
 CHAP. I. 1 Paul, and 1 Hav'kog acct li^mvog 
 
 Silvanus, and Timotheus, ^^^^ Ti(Jbohog rri BZfcl.7](Ti(x> 
 
 unto the church of the Thes- eeffm-koviy.ecuu, ev Ssoj i^a- 
 
 salonians, which ^^ m God ^^^^ ^ ^ ^ 
 
 the Father, and in the Lord 5 ' , 5 * & * 
 
 Jesus Christ : grace ^. unto Y^^^^ ^^^^ ^f^ '^i^^^ ^^' 
 
 you, and peace from God ©^^ ^a^?o? ^>{^^h ^^^ Ky- 
 
 our Father, and the Lord g;j^ Incrn X^/s-s?. 
 
 Jesus Christ. 2 Ey^a^/^yz/zsv ro) Ozm 
 
 2 We give thanks to zscivrorz Tspi Tavrcov v(Jboou^ 
 
 God always for you all, .^^g^^^j, j3^^^{; 'TToi^iJuem e^rt 
 
 making mention of you in ^^^ ^.oaevxcop rii^c^v, 
 our prayers. 
 
 Ver L— 1. Paul and Silvami^and Timothj. See Pref. p. 9, 10. for 
 the reason why Paul, in the inscription of this epistle, omitted call- 
 ing himself an apostle, and allowed Silas and Tunothy to join him 
 in writing it.-It appears from Acts xvi. 37. that Silas was a Ro- 
 man as well as Paul. Silvanus therefore may have been his Re 
 man name, as Saul's Roman name was Paw/. j n.. rmh.r 
 
 2 Church of the Thessalonians 'which is [iv) in God the lather 
 This is an expression of the same kind with that, 1 John v. 20., We 
 are in the true God, in his Son Jesus Christ. We are in suhjection 
 to the true God, by being in subjection to his Son. 
 
Chap. I. I. THESSALONIANS. 17 
 
 lonians were turned from worshipping idols, to serve the living 
 and true God ? For, three persons in their right senses, as 
 Paul, Silvanus, and Timothy undoubtedly were, cannot be 
 supposed to have made open appeals of this nature, to such 
 numerous societies as the church of the Thessalonians, and 
 the other churches in which this epistle was to be read, where 
 every individual must have known whether the matters affirm- 
 ed were true or false, unless they had been conscious to them- 
 selves that they were all strictly true. As little can it be sup- 
 posed, that the Thessalonians and the rest would have re- 
 ceived and perused the letter in which these things are af- 
 firmed, unless they had known them to be all strictly true. 
 Wherefore, that great and evident miracles were wrought at 
 Thessalonica ; that spiritual gifts were conferred on them who 
 believed ; and that these miracles and spiritual gifts produced 
 among the Thessalonians such a firm persuasion of the truth 
 of the new religion, that many of them forsook their idol gods, 
 embraced the gospel, and worshipped the one true God only ; 
 and that this change of religion brought upon them much af- 
 fliction ; are all as certain, as that the Thessalonians embraced 
 the gospel, and that this epistle was written by Paul, and sent 
 to Thessalonica. 
 
 New Translation. Commentary. 
 
 Chap. I. 1 Paul and Chap. I. 1 PAUL and Silva- 
 Silvanus, and Timothy y^ mis and Timothy ^ to the church of the 
 to the church of the Thessalonians, "which is in subjection 
 Thessalonians WHICH IS to God, the Father of the universe, 
 in^ God the Father, and whereby it is distinguished from a 
 /iVthe Lord Jesus Christ: society of idolatrous Gentiles; and 
 Grace be to you, and i7i subjection totheLo7'd Jesus Christ, 
 peace from God our Fa- whereby it is distinguished from a 
 ther, and the Lord Je- synagogue of unbelieving Jews: May 
 sus Christ. virtuous dispositions come toyou^ with 
 
 happiness from God our common Fa- 
 ther, and from the Lord Jesus Christ, 
 by whom the father dispenses these 
 blessings to men. 
 2 We give thanks to 2 Havinggreat satisfaction in your 
 God at all times for you conversion, We give thanks to God 
 all," making mention of at all times for you all ; making men^ 
 you in our prayers. tion of you in our prayers. See Phi- 
 
 lip, i. 3. — 5. 
 
 Ver. 2. We give thanks to God at all times for you all. From 
 this, and from many other passages in St Paul's epistles, we learn 
 VOL. IV. c f 
 
IS 
 
 I. THESSALONIANS. 
 
 Chap. L 
 
 3 Remembering without 
 ceasinfT your work of faith, 
 and labour of Jove, and pa- 
 tience of hope in our Lord 
 Jesus Christ, in the sight of 
 God, and our Father : 
 
 4 Knowing, brethren 
 beloved, your election of 
 God. 
 
 3 Ahicckzi'Trrcog ^vTiyijOvivov- 
 
 rsg vijjojv m s^ya rrjg Tnsscog, 
 zai ra zo'tth rrjg aya'Trrig, zai 
 
 Tyjg V7ro[/jOV7]g rrig sX'^ndog r^ 
 
 T^offhv ra Om zat 'Trar^og 
 
 4f 'Ethreg, ah\(poi riyoLicri- 
 [jb^voi v'TTo 0£j?, rrjv iTckoyriv 
 
 First Argumerit in Proof of the Divine Original of the Gospel, 
 
 5 For our gospel came 
 not unto you in word only, 
 but also in power, and in 
 the Holy Ghost, and in 
 much assurance ; as ye know 
 
 5 'Or; TO ivctyyikiov ri\Jjm 
 HZ zyivridri ug vfijag sv \oycj 
 [jijOvov, aXkoc zoci eu hvDc(jjBi, zocf 
 
 that it is the duty of Christians, and especially of the ministers of 
 the gospel, to pray for others, and to praise God for all that is ex- 
 cellent and valuable in them ; and to pray that God may continue 
 and increase their graces. 
 
 Ver. 3. — 1. Without ceasing. In scripture, that which is done 
 frequently, is said to be done without ceasing^ and always. Thus 
 chap. V. 16. Rejoice always ; ver. 17. Pray without ceasing. 
 
 2. Your work of faith. In allusion to our Lord's words, John vi. 
 29., This is the work of God, that ye believe. The apostle uses the 
 same phraseology, Phil. i. 6. Faith therefore is truly a good work. 
 
 3. Labour of love. Some by this understand that labour in work- 
 ing with their hands, to which the Thessalonians submitted from 
 love to their distressed brethren, that they might have wherewith 
 to relieve them. 
 
 4. In the sight of God, even our Father. Some join this with the 
 first clause, Without ceasing remembering i7i the sight, &c. But I 
 prefer the sense which arises from the order of the words in the 
 original, and which I have followed in the translation. 
 
 Ver. 4. — 1. Brethren beloved of God. The order of the words in 
 the Greek directs to this translation. Besides, we have the same 
 phrase, 2 Thess. ii. 13. 
 
 2. Your election. This being said to the whole church of the 
 Thessalonians, cannot be understood of the election of every indi- 
 vidual in that church to eternal life. For there were among them 
 some who walked disorderly, 2 Thess. iii. 11., concerning whom the 
 
Chap. I. 
 
 I. THESSALONIANS. 
 
 19 
 
 3 Without ceasing^ re- 
 membering your work* 
 of faith, and labour ' of 
 love 2>XiA'per$e*oerance (see 
 Rom. ii. 7.) of the hope 
 ofourLord Jesus Christ, 
 in the sight of GocJ* even 
 our Father ; 
 
 4 Knowing, brethren 
 beloved of Godj ' ^our e- 
 lection?' 
 
 3 Without ceasing remembering 
 your *work of faith in Christ; and 
 those laborious offices which from love 
 ye perform to your brethren ; and 
 yoqr perseverance in the hope of our 
 Lord Jesus Chrisfs second coming 
 (ver. 10.) All these virtues ye ex- 
 ercise in the sight of God, even our. 
 Father; who beholds them with 
 pleasure. 
 
 4< By these things, brethren belovecf 
 of God, we know your election to be 
 his people, although ye do not obey 
 the law of Moses. 
 
 founded upon the Miracles by which it was confirmed. 
 
 5 For our gospel came 
 not to you (jv) in word 
 only, but also (ev) with 
 power^ and with the 
 Holy Ghost,* and with 
 much assurance ;* as ye 
 
 5 Your work of faith, by which 
 I know your election is well found- 
 ed •, for our gospel was not offered to 
 you iti word only, but also with great 
 miracles performed in your presence, 
 and with the gifts of the Holy Ghost 
 
 apostle doubted whether they would obey his precepts, chap. v. 
 14'. Besides, the election of the Thessalonians was such as left the 
 apostle room to fear, lest the tempter might have tempted them 
 so effectually, as to make his labour among them fruitless, chap, iii, 
 5., but such a fear was not consistent with the apostle's knowledge 
 of their election to eternal life. — The election here spoken of, is 
 that which Moses has described, Deut. vii. 6., The Lord thy God 
 hath chosen (elected) thee to be a special people to himself, above all 
 people that are upon the face of the earth. But the Judaizing 
 teachers denied the election of the Gentiles to be the people of 
 God while they refused to subject themselves to the law of Moses. 
 Wherefore it was highly proper to assure the Thessalonians, that 
 they were elected, or made the people of God, by faith in Christ 
 alone. 
 
 The controversy, agitated in later times, concerning particular 
 flection, was not known in the primitive church. Besides, what- 
 ever the secret purpose of God may be, it were extremely danger- 
 ous for any person to presume on his election, in such a manner 
 as to neglect the working out of his own salvation with fear and 
 trembling. — For more concQrmng election, see Rom. ix. 11. note 
 2. 1 Pet. 1. note 2. 
 
 Ver. 5. — 1. But also xvith poxver. In Scripture, ^wxf^tg commonly 
 signifies that supernatural power, whereby Jesus and his apostles 
 were enabled to work miracles for the confirmation of the gospel, 
 
20 L THESSALONIANS. Chap. I. 
 
 what manner of men we ^o(pooicc ^' ToKk'/jf zaOcog oilccrz 
 
 were among you for your t*/;^; ^y^vri^riiMV zv'vijjIV hi v[Mag. 
 sake. 
 
 6 And ye became follow- 6 Kai v(jbsig [JAf/jTirai ^[Jjoov 
 ers of us, and of the Lord, sy^vTi^'/jTS zat T8 Kvph^, h^a- 
 having leceived the word in ^^^^^ ^^^ ^q^qj, g^ ^xi-^/s/ ttoX- 
 
 7 So thatye were ensam- 7 'Oj-s yznff^ai vfjjccg Tu- 
 ples to all that believe in ^^^g -^^(T/ ro;^ Ti^evuffiv zv rri 
 Macedonia and Achaia. Mazihvia, zua rri A^a/a. i^i^ 
 
 Acts X, 38., How God anointed Jesus of Nazareth tvith the Holy 
 Ghost, y^oLi ^vvdf/M, and tvith power. — Matt. vii. 22., And in thy name 
 done many^ ^wafing, tvonderfid works. — Rom. xv. 19., sv 2vyafiii, By 
 the power of signs and miracles, sv ^wa^u, by the power of the Spirit 
 of God. — 2 Cor. xii. 12., Truly the signs of an apostle were fully 
 wrought among you, with all patience, by signs and wonders, koci 
 ^vvxf4.i<ri, and powers i miracles in which the greatest power was dis- 
 played. 
 
 2. And with the Holy Ghost. The Holy Ghost here denotes 
 those spiritual gifts of prophecy, healing diseases, speaking fo- 
 reign languages, and the interpretation of languages, which the 
 apostles communicated to the first believers, for the purpose of 
 edifying each other, and for confirming the truth of the gospel. 
 
 S. And with much assurance, nxr,^o(po^icc, denotes the carrying 
 cf a ship forward, with her sails spread and filled with the wind. 
 It is elegantly used to express such an entire conviction, as car- 
 ries men to act steadily and uniformly, in all matters which have 
 any connection v/ith that conviction. See 2 Tim. iv. 17. Heb. vi. 11. 
 
 4. As ye know what sort of men tve were among you. Ye know 
 that we received no reward whatever from you, for preaching the 
 gospel to you ; but maintained ourselves by our own labour, all 
 the time we were with you, chap. ii. 9. So that we were teach- 
 ers of a very different character from any ye had ever been ac- 
 quainted with. The truth is, the Christian preachers greatly ex- 
 celled the Greek philosophers, whose custom was to teach for 
 hire, and to live in all kinds of sensual pleasure, whereby they 
 shewed themselves to be both covetous and profligate. 
 
 5. For your sake. This determines the meaning of the general 
 expression. What sort of men we were among you, to the apostle's 
 disinterestedness in preaching the gospel to the Thessalonians, 
 without demanding maintenance from them, or any reward what- 
 ever : for he could|not^vith so much propriety say, that he prac- 
 tised his other virtues among the Thessalonians, for their sake. 
 
 Ver. 6. — 1. Having embraced. Ailuj^im, is properly translated, em- 
 braced, because the word imports something more than the bare re- 
 ceiving of the gospel, as is plain from ch. ii. 13., where, after telling 
 them tliat they received the word, he adds, hiaa-^Sy ye embraced it, not 
 
Chap. I. I. THESSALONIANS. 21 
 
 know what sort of men4 imparted to you ; and these produ- 
 we were among you for ced in you the fullest assurance of its 
 your sake/ divine original, especially as ye know 
 
 *iiohat sort of men wc were ariiongyouy 
 effectually to persuade you,' 
 
 6 And ye became imi- 6 And^ being exceedingly struck 
 iators of us, and of the with our miracles and virtues, ye be- 
 Lord, having embraced^ came imitators of us and of the Lord 
 the word in much afflic- Jesus in sufferings, having embraced 
 tion^, with joy of the the gospel, although it brought onyou 
 Holy Ghost.^ miich affliction, mitigated by the joy 
 
 which ye felt from the gifts of the 
 Holy Ghost, 
 
 7 So that ye are be- 7 The patience and joy, with 
 come [rvTra?,) 1 Pet. iii. which ye suffer for the gospel, are 
 21. note Q.) patterns to so remarkable, that ye are become 
 all wAo believe in Mace- patterns to all 'who believe in Mace- 
 donia and Achaia. ^ do7iia and Achaia. 
 
 as the word of men, &c. ye received it, with the warmest affection, 
 as the word of God. 
 
 2. In much affliction. The Thessalonians became imitators of 
 the apostles, and of Christ, not only in suffering persecution for the 
 gospel, but in suffering it from their own countrymen, as Christ 
 and his apostles had suffered persecution from the Jews. See 
 1 Thess. ii. 14. Acts xvii. 1. 6. — 9. 
 
 3. With joy of the Holy Ghost. The gifts of the Holy Ghost, be- 
 stowed on the Gentile believers, being an evidence of their election 
 to be the people of God, and a seal of their title to a glorious im- 
 mortality, provided they continued in faith and holiness, must have 
 been a source of unspeakable joy to them, even in the midst of per- 
 secution and affliction for the word. 
 
 Ver. 7. Macedonia and Achaia. The Romangeneral Metellus ha- 
 ving conquered Andriscus and Alexander, pretended sons of Per- 
 seus the last king of Macedonia, reduced the countries formerly 
 possessed by the Macedonian kings into a Roman province, which 
 was governed by a proconsul or praetor, sent from Rome, whose 
 usual residence was in Thessalonica. Not long after this, the con- 
 sul Mummius, having defeated the Achaeans, and destroyed Co^ 
 rinth, he, with the commissioners sent from Rome to regulate the 
 affairs of Greece, abolished the assemblies held by the Achaeans, 
 Boeotians, Phocians, and the rest, and reduced Greece into a Ro- 
 man province, called the Province of Achaia, because at the taking 
 of Corinth, the Achaeans were the most powerful people of Greece. 
 Thus the whole of the countries possessed by the Greek nations in 
 Europe, were distributed into two great divisions, called Macedo- 
 donia and Achaia. 
 
22 I. THESSALONIANS. Chap. I. 
 
 8 For from you sounded 8 Ao' v^/jcov ya^ s|?y%;yra/ 
 out the word of the Lord, J \oryog '^^ Kli^/j^, a [Jt^om sv rri 
 not only in Macedonia and ^^^^.lonci zm Ayaia, a\>'o^ 
 Achaia, but also in every ' c ' » 
 place your faith to God- , ^a - /, 
 ward is spread abroad, so ^^^'y ^^^^ ^^^ f^^^' it^^-krikvkv, 
 that we need not to speak ^S'S ^hri -x^uccv ni^ag, iyj,iv Xa- 
 any thing. ^s/J' r/. 
 
 9 For they themselves 9 Kvroi yoc^ rsot yi(jjc<}v 
 shew of us, what manner of a'Trafyikkmiv O'TToiav " naohv 
 entering in we had unto gy^.^j, ^^^^^ ^^^^ ^^^ g. 
 
 you. and how ye turned to ,f _' z::* _ 
 
 (jrod rrom idols, to serve the . \ , %> , r^ </^ 
 
 living and true God. ''^'^ '^^^^^^' ^^^^^'^^ ^^'^^ ^^''''' 
 
 10 And to wait for his lo Ka/ am(/jsmp rov viov 
 Son from heaven, whom he ^^^^ ^^ ^^^ ^^^^^,^ j^ ^^^,^5^ 
 
 Ver. 8. — 1. From you the tuord of the Lord hath resounded, &c. 
 The apostle does not mean, that the Thessalonian brethren preach- 
 ed the gospel in all the countries here mentioned ; but that their 
 relinquishing idolatry had occasioned the preaching of the gospel 
 in Thessalonica to be much talked of, through the provinces of 
 Macedonia and Achaia, and in many other places. This fact, so 
 expressly asserted in a letter addressed to persons who could not 
 but know whether it was true or false, desei'ves attention, for the 
 reason mentioned, Pref. to Rom. § 1. 
 
 2. In every place your faith to God-tvard is spread abroad. Gro- 
 tius observes, that many of the Thessalonians being merchants who 
 travelled into foreign countries for the sake of commerce, the news 
 of their fellow citizens having renounced the worship of the gods, 
 must have been spread widely abroad by their means, as the apostle 
 affirms. And as this was a very extraordinary event, it would natu- 
 rally occasion much discourse, among them to whom it was report- 
 ed, 
 
 Ver. 9. — 1. What sort of entrance {ix^f^iv) lue have, {icrx,ofcit) tve 
 had to you. See Ess. iv. 12. The Alexandrian MS. reads here 
 ftrxo^iv, answering to nri^e^i-^xri in the following clause : The mean- 
 ing is, these persons publish every where, that we entered and 
 established ourselves among you, by great miracles. 
 
 2. To serve the living and true God, The epithet living is given to 
 God to distinguish him from the heathen idols, which were desti- 
 tute of life. He is likewise called the true God, in opposition to the 
 fictitious deities worshipped by the heathens, who, though they 
 may formerly have lived, or are now living, are not true Gods ; such 
 fls demons and the souls of men departed. By their worshipping 
 the true God the Thessalonians were distinguished from the hea- 
 thens ; and by their waiting fOr God^s Son from heaven, mention- 
 ed in the next verse, they were distinguished from the Jews.* 
 
Chap. I. 
 
 I. THESSALONIANS. 
 
 8 r«g, 91.) Besides, 
 from you the word of the 
 
 Lord hath resounded ^ 
 not only in Macedonia 
 and Achaia; but also 
 in every place, your faith 
 to God-ward is spread 
 abroad % so that we have 
 no need to speak any 
 thing. 
 
 9 For they themselves 
 publish concerning us, 
 what sort of entrance we 
 had ^ to you, and how 
 ye turned to God from 
 idols, (^aAsygiv), to serve 
 thelivingand true God ;* 
 
 10 And to wait for 
 his Son from heaven ^ ; 
 whom he raised from the 
 dead, even Jesus (§vo- 
 fci9ci) who delivers * us 
 
 8 Besides, your faith and suffer- 
 ings have occasioned the fame of the 
 gospel of Ch7'ist to resoundy not only 
 through Macedonia and Achaia ; hut 
 also ill every place to which your fel- 
 low-citizens resort for the sake of 
 commerce, the news of your faith in 
 the true God is spread abroad by 
 them ; so that we have no need to 
 speak any things either in our own 
 praise, or in yours. 
 
 9 For your fellow-citizens them- 
 selves, who spread abroad the news 
 of your conversation, piiblish every 
 where concerning us, in what manner 
 we established ourselves among you, 
 as messengers from God ; and how, 
 convinced by the miracles we 
 wrought, ye turned to God from dead 
 idols to serve the living and true God 
 alone. 
 
 10 And to expect, not the appear* 
 ing on earth of any of the gods for- 
 merly worshipped by you, but of 
 God's Son from heaven to judge the 
 world, whoju he raisedfromthe dead. 
 
 Ver. 10. — 1. Audio xvaitjbr his Son from heaven. Christ himself* 
 on two different occasions, promised that he would return from hea- 
 ven, Matt. xvi. 27. John xiv. 3. The angels, likewise, who attend- 
 ed at his ascension, foretold that he will return, Acts i. 11. And as 
 the great design of his return is to punish his enemies, and reward 
 his faithful servants, his second coming was always a principal to- 
 pic, on which the apostles insisted in their discourses ; consequent- 
 ly it was a principal article of the faith and hope of the first Chris- 
 tians, a frequent subject of their conversation, and a powerful 
 source of consolation to them in all their afflictions and troubles. 
 May it ever be the object of our faith and hope, and the source of 
 our consolation, especially at death! 
 
 2. Jesus ivho delivers, Grotius thinks ^vof^tvov the present parti- 
 ciple, stands here for the future, ^yo-o^svav, tvho tvill deliver. But it is 
 usual in scripture, to speak of things future in the present tense, to 
 shew the certainty of their happening. 
 
 3. From the wrath that is to come. Wrath, the cause, is here put 
 for punishment, the effect. The punishment which Christ, at the 
 day of judgment, will inflict, and the persons on whom he will in- 
 
24. I. THESSALONIANS. Chap. II. 
 
 raised from the dead, even itc PBy.^cov, Iriaav roif ^vo[Jbsvov yj- 
 Jesus which delivered us ^ccg am ryjg omg rrjg bpvo- 
 
 from the wrath to come. „e„v/- 
 
 [/jSVJ^g. 
 
 ilict it, are described, 2 Thess. i. 8., Injlicting punishment mthfiam- 
 ingjireon them who knotv not God, and who obey not the gospel of our 
 Lord Jesus Christ. 9. They shall suffer punishment, even everlast- 
 
 CHAP. II. 
 
 View a7id Illustration of the Matters contained in this Chapter, 
 
 IN this chapter, the apostle proposes his second argument in 
 proof of the truth of the gospel. It is taken from the cha- 
 racter, the behaviour, and the views of the persons who first 
 preached it. Now the importance of this argument will ap- 
 pear, if we consider, what the things were which the preachers 
 of the gospel published, and required mankind to believe. They 
 told every where, that Jesus their master is the Son of God ; 
 that he wrought many miracles in Judea ; that he was cruci- 
 fied by the Jews, his countrymen, as a deceiver; but that God 
 declared him to be his Son, by raising him from the dead, 
 agreeably to what Jesus, before his death, had foretold ; that 
 after his resurrection, having spent some time on earth among 
 his disciples, he ascended into heaven, while they looked on ; 
 and that two angels, who were present on the occasion, assu- 
 red them, that in like manner as they had seen Jesus go into 
 heaven, so he would return. 
 
 But to induce mankind to believe matters so extraordinary, 
 it was necessary that the persons who called themselves eye- 
 witnesses of them, and who reported them to the world, should 
 be men of sound judgment and known integrity, and free from 
 all interested views ; that they should be fully persuaded them- 
 selves of the truth of the things which they told ; that they 
 should use no guile nor flattery, to procure themselves credit; 
 and that, by their whole deportment, they should shew them- 
 selves to be pious and virtuous persons, whose only aim in this 
 undertaking was to promote the glory of God, and the good 
 of mankind. Wherefore, although the apostle and his assist- 
 ants had said in a general way, chap. i. 5., Ye hwdo isohat sort 
 of men "aoe were among you, for your sake, they judged it neces- 
 sary to employ the greatest part of this chapter, in setting forth 
 
Chap. II. ' I. THESSALONIANS. View. 25 
 
 from the wrath "ixilnch is even Jesiis, our master, rvJio, as 
 
 Judge, 'Will deliver 7is who believe 
 J?'07n the *wrath ii^Jiich is to come up- 
 on them who obey not the gospel. 
 
 ing destruction, from the presence of the Lord, and from the glory of 
 his power. — Lord Jesus, deliver us from this terrible wrath ! 
 
 distinctly, the facts and circumstances by which their sincerity, 
 their integrity, and their disinterestedness in preaching the 
 gospel, were evinced ; together with those particulars by which 
 their moral character was raised above all suspicion. Being 
 in every respect, therefore, such men as missionaries from God 
 ought to be, the evidences of the gospel, so far as they depend 
 on human testimony, derive great lustre from the character 
 and behaviour of its first preachers. 
 
 His illustration of these topics, the apostle begins with shew- 
 ing, that he and his assistants were fully persuaded of the truth 
 of all the matters which they preached. For he told the Thes- 
 salonians, that their entrance among them isoas not false. They 
 did not come with a feigned story in their mouth, which they 
 themselves did not believe, ver. 1 — Their persuasion of the 
 things which they preached, they shewed at their entrance 
 among the Thessalonians, by the persecution which they had 
 suffered, and were suffering for the gospel. Say they, Although 
 we had before suffered, and were shamefidly handled at Philii)- 
 pi, (they had been scourged, and laid in the stocks), as ye know, 
 \soe were bold through our God, to speak to you the gospel of God, 
 amidst a great combat ; that is, amidst a new and heavy per- 
 secution, raised against us in your city by the unbelieving 
 Jews, ver. 2. Their preaching the gospel under persecution, 
 is fitly mentioned by the apostle, as a proof of their firm per- 
 suasion of the things which they preached ; because impostors, 
 having nothing in view by their fictions, but to acquire fame, 
 or power, or riches, or pleasures, they seldom endure a long 
 continued course of heavy sufferings, in propagating these fic- 
 tions ; far less do they expose themselves to death for main- 
 taining them. — Next the apostle affirms, that their exhortation, 
 or gospel, did not proceed from error ; that is, from an erro- 
 neous opinion, rashly taken up, without any foundation ; nor 
 from those impure worldly motives, which influence impostors z 
 neither did they use any guile in contriving or in gaining cre- 
 dit to the gospel which they preached, ver. 3. 
 
26 View. I. THESSALONIANS. Chap. II. 
 
 But the freedom of the apostles, and other ministers of the 
 word, from error, impurity, and guile, beingcircumstances which 
 rendered their testimony credible in the highest degree, it was 
 proper to speak of these things at more length. And therefore, 
 beginning with their freedom from guile, the apostle observes, 
 that as persons commissio?ied of God to preach the gospel, they 
 delivered its doctrines and precepts exactly as they received 
 them from God ; at no time preaching, so as to please men, but 
 God "duholmew their hearts. And this they did, notwithstand- 
 ing they were sensible, that the doctrines of the gospel, as they 
 delivered them, would be reckoned by the Greeks foolishness ; 
 and that its precepts would be condemned as unreasonable se- 
 verities, because they were contrary to the maxims and prac- 
 tices of the world, ver. 4'. Who does not see, that if the Chris- 
 tian preachers had been impostors, they never would have 
 framed a gospel, or scheme of religion of this kind ? — And as 
 the Chrislirm preachers used no guile in framing their exhor- 
 tation, or gospel, so they used none of the base arts practised 
 by impostors for procuring credit to it. They never accosted 
 any person, with fscwwmg Jlattering speeches, to win his affec- 
 tions, (Eph. ii. 1. — 3.); neither did they make hypocritical 
 pretensions to extraordinary piety, as a cloak to cover covetous 
 desig?is. From these well-known arts of impostors, Paul and 
 his assistants were entirely free ; as the Thessalonians, who 
 were thoroughly acquainted with their manner of preaching, 
 well knew, ver. 5. — Next, with respect ioimpurity, the apostle 
 and his assistants were not influenced by any of those corrupt 
 motives which actuate impostors. Instead of seeking to make 
 ourselves powerful, or rich, by the gospel, ive never demanded 
 the honour of obedience, nor of maintenance, either frora you 
 or from others ; although we coidd have been burdensome toyoUy 
 in both these respects, as the apostles of Christ, ver. 6. — The 
 truth is, as apostles they had authority from their master to 
 enjoin their disciples what was fit, (Philemon, ver. 8.); and 
 on that pretext, if their ruling passion had been the love of 
 power, they might have exercised an absolute dominion over 
 their disciples, as false teachers never fail to do. They had 
 also a right to be maintained by those to whom they preach- 
 ed ; and on that score, if they had loved money, they might 
 have enriched themselves at their expence, after the example 
 of all false teachers, Si Pet. ii. 3 — But so far were the minis- 
 ters of the gospel from behaving among their disciples at Thes- 
 salonica in an imperious insolent manner, i\\Q.i they "dccre gentle 
 among them, as a nurse towards her own sucking chUdr en, ver. 7. 
 (see Acts xx. 29.) — Arid took a most afjcctionatc care of them ; 
 and were H'cll pleased to impart to them, not only the gnspd of 
 
Chap. II. I. THESSALONIANS. View. 27 
 
 God, but also their own lives: which in fact they hazarded, by 
 preaching it to them : and all this, from no motive, but be- 
 cause the Thessalonians were become dear to theniy on account 
 of their love of truth, ver. 8. — And with respect to mainte- 
 nance, they put the Thessalonians in mind, that instead of de- 
 manding any thing from them on that account, they wi^ought 
 night and day that none of the Thessalonians might be burdened 
 %^hile they preached to them the gospel of God, ver. 9. These 
 facts, well known to the Thessalonians, were there no other, 
 afe undeniable proofs of the sincerity, honesty, and disinterest- 
 edness, of the first preachers of the gospel; and add no small 
 degree of credibility to the things which they have testified 
 concerning their master. — Lastly, with respect to error : to 
 shew that in believing the gospel, the apostle and his asso- 
 ciates were neither blinded by the fervours of enthusiasm, nor 
 prejudiced by the influence of vicious inclinations, they appeal- 
 ed to the sober, holy^ and virtuous manner of living, which 
 they all alotig followed among their disciples, and especially 
 among the Thessalonians. Ye are witnesses, and God also, 
 how holily and justly, a?id unblameably, we lived amongyou who 
 believe, ver. 10. This is not the manner of life which false 
 teachers, who are blinded by the fumes of enthusiasm, or se- 
 duced by corruption of heart, follow among their disciples. — 
 Such never fail to make themselves known, by some vicious 
 practice which cleaves to them, and which they justify by their 
 erroneous principles. See 2 Pet. ii. 18. Jude 4. —Farther, 
 to shew that they were not blind enthusiasts, Paul and his as- 
 sistants called on the Thessalonians to bear witness to the 
 earnestness, with which they exhorted every one of them, even 
 as a father his children, to follow all the branches of holiness, 
 ver. 11. — And, how they solemnly testified, that they should 
 walk worthy of the true God, whom they now worshipped ; 
 and suitably to the nature of that glorious dispensation, into 
 which he had called them, ver. 12. Appeals of this kind, made 
 by the preachers of the gospel to their own disciples, concern- 
 ing the manner in which they lived among them, and concern- 
 ing the instructions and exhortations which they gave them, 
 are incontestable proofs, both of the soundness of their under- 
 standing, and of the purity of their heart. Wherefore, no 
 reasonable person can suspect, that they were influenced, ei- 
 ther through weakness or vice, to receive a scheme of error, 
 held but to them by their master, without any evidence to sup- 
 port it. To be the more convinced of this, we need only com- 
 pare with them, the first disciples of such enthusiasts and im- 
 postors as have deluded the world ; whose credulity may easily 
 be traced, in the weakness of their understandings, and in 
 
28 View. I. THESSALONIANS. Chap. II. 
 
 the viciousness of their lives. Upon the whole, as the first 
 preachers of the gospel are distinguished from enthusiasts and 
 impostors in general by the qualities above mentioned ; so, by 
 the same qualities they were distinguished from the Greek phi- 
 losophers in particular ; who, though they were free from en- 
 thusiasm, and spake admirably concerning the moral virtues, 
 yet followed the most dissolute courses in private; and in 
 teaching had no regard to any thing, but to the hire which 
 they received for their instructions. 
 
 The apostle and his assistants, having, in this and the preced- 
 ing chapter, proved the divine original of the gospel, by the 
 miracles which they wrought in the presence of the Thessalo- 
 nians ; by the miraculous gifts which they conferred on them 
 who believed j by the disinterestedness which they shewed in 
 preaching the gospel ; and by the holiness of their lives, — the 
 more fully to convince after ages, that what they have written 
 concerning these things was strictly true, they tell us, They 
 gave thanks to God without ceasing^ because when the Thessalo- 
 nians received the jpreached word of God from them, they knew 
 that they embraced not the word of men ; but, as it is in truths 
 the word of God : which also wrought effectually in them who 
 believed, such an attachment to Christ and such fortitude, as 
 enabled the7n to siifferfor the gospel, ver. 13. — By thus ending 
 the arguments taken from the miracles, the character, the 
 views, and the behaviour of the first preachers of the gospel, 
 with a solemn thanksgiving to God for the faith and sufferings 
 of the Thessalonians, the apostle not only told them plainly, 
 that their faith was founded in their own knowledge of the 
 things he had written, but he appealed to God for the truth of 
 them. There cannot, therefore, be the least doubt, that Paul 
 and his coadjutors, were the sincere, sober, holy, disinterested, 
 meek persons, he hath represented them to be; and that their 
 virtuous behaviour added great weight to their testimony con- 
 cerning their master. 
 
 Before the apostle proceeded to his third argument, he an- 
 swered certain objections, which it is probable were much in- 
 sisted on by the learned Greeks, for discrediting the gospel. 
 And, because these objections were levelled against the mira- 
 cles and character of the Christian preachers, they are intro- 
 duced with great propriety, after finishing the arguments 
 drawn from these topics. 
 
 Objection 1 . The apostle, after thanking God, that the be- 
 haviour of the preachers of the gospel, as wellas theirmiracles, 
 had induced the Thessalonians to receive their word as the 
 word of God, proceeds to observe, that they shewed the 
 strength of their faith, by becoming imitators of the churches of 
 
Chap. II. I. THESSALONIANS. View. 29 
 
 God m Judea ; having suffered the smne thmgs from their o*wn 
 countrymen, as the others of the Jews, ver. 14. — This manner 
 of expressing the sufferings of the Thessalonians for the gos- 
 pel, the apostle adopted, because it gave him an opportunity 
 of answering a very plausible objection, which the philosophers 
 raised against the gospel, from the unbelief of the Jews in Ju- 
 dea. Said they, the Christian preachers build the gospel up- 
 on the Jewish revelation ; and tell us, that their master gave 
 himself out in Judea, as the great personage foretold by the 
 Jewish prophets ; and that in confirmation of his pretensions 
 he wrought many miracles in different parts of the country. 
 But the rejection of the gospel by the Jews, their putting Je- 
 sus to death, and their persecuting his disciples, are strong 
 presumptions, or rather clear proofs, that the gospel is incon- 
 sistent with the Jewish revelation ; and that the Jews did not 
 believe the miracles which Jesus pretended to perform, but 
 considered him as an impostor, and his miracles as feats of 
 magic. This objection, it is true, the apostle has not stated ; 
 but, seeing what follows is a direct answer to it, and comes 
 immediately after the Thessalonians are said to have suffered 
 like things from their own countrymen, as the churches of God 
 in Judea had suffered from the Jews, we cannot avoid suppo- 
 sing, that when he says of the Jews, M^ho have both kilted the 
 Lord Jesus, and their own 2)ro2)hets, and have greatly persecuted 
 tis ; and they please not God, and are contrary to all jne7i, &c. 
 he intended to remove any suspicion that might arise to the 
 prejudice of the gospel, from the unbelief of the Jews, their 
 crucifying the Lord Jesus, and their persecuting his apostles. 
 For it is the same as if he had said, the Jews indeed have kill- 
 ed the Lord Jesus ; but they have also killed their own prophets^ 
 notwithstanding they wrought miracles among them, and were 
 universally acknowledged to be true prophets. The same per- 
 sons have persecuted us, the apostles of Jesus, in the persuasion 
 that they please God. But they do not please God : for, in 
 this, as in their whole conduct, they are enernies to mankiiid^ 
 ver. 15. — and in a little time God will shew his extreme dis- 
 pleasure with them, for crucifying his Son, and persecuting 
 his apostles, by destroying their nation, ver. 16. — So remark- 
 able were the Jews in all ages for their enmity to the messen- 
 gers of God, that Stephen challenged the council to shew 
 which of the prophets their fathers had not persecuted. This 
 being the character of the Jews, their rejection of the gospel, 
 their killing the Lord Jesus, and their persecuting his apos- 
 tles, afford not the smallest presumption, either that the gos- 
 pel is inconsistent with the Jewish revelation, or that the mi- 
 racles of Jesus and his apostles were false. In these things, 
 
30 View. I. THESSALONIANS. Chap. II. 
 
 the Jews behaved as their fathers did to the prophets, who 
 brought the former revelations from God to them ; and the 
 punishment which soon fell on them, shewed how much God 
 was displeased with them, for so doing. 
 
 Objection 2. The second objection was levelled against Paul 
 and Silas in particular ; being founded on their behaviour du- 
 ring the tumult at Thessalonica. These men, said the philo- 
 sophers, though the chief preachers of the new doctrine, did 
 not appear with Jason and the brethren before the magistrates, 
 either to defend it, or to suffer for it. What could this be 
 owing to, but to their consciousness that the whole was a fraud : 
 or, to their timidity ? Either of which was inexcusable in 
 missionaries from God, who boasted in their sufferings, as add- 
 ing weight to their testimony concerning their master. Some- 
 thing of this sort must have been said against Paul and Silas ; 
 otherwise their fleeing, which was advised by the Thessalo- 
 iiians themselves. Acts xvii. 10., needed no apology, at least to 
 the Thessalonians ; and far less so earnest an apology, as that 
 
 Second Argument in Fraofqfthe Divine Original of the Gospel^ 
 Preachers, 
 
 Old Translation. Greek Text. 
 
 CHAP. II. 1 For your- i Avtoi yoLg oidars, ccdsX- 
 
 selves, brethren, know our ^^^^ ^j^^, g^^o^ov m^v rrjv 'ttpo^ 
 
 entrance in unto you, that it ^ j^^ ^ . 
 
 was not in vam : ' ' ' 
 
 2 But even after that we 2 AXXoj zai T^OTradonrBg 
 
 had suffered before, and were y^oci v^idkvTig, zci^ug oidars, 
 
 shamefully entreated, as ye g, O/X/tto/?, e7rccPmia(7aiM0c 
 
 know, at Philippi, we were ^^ ' 
 
 ' Ver. 1. T/iat it tvas not false : on a x-m ytyoviy. Here xivn signi- 
 fies false : for the word is used in that sense, 1 Cor. xv. 14., If 
 Christ haih not been raised^ KivQv,false, certainly^ is our preachino-^ and 
 
 Kim, false also is your faith. Ver. 15. We are found false mtne^ses 
 
 Ephes. v. 6., Let no man deceive you, mvoig Xoycg, xvithfalse speeches. 
 The prophet Jeremiah speaking of idols, says, chap. x. 8., The stock 
 
 is a doctrine of vanities, that is, of falsehoods. See Exod. v. 9. 
 
 Properly kzvo^ sgnifies an empty person or thing ; consequently, a 
 thing destitute of truth. The apostle's meaning is, that his entrance 
 among the Thessalonians, was not the entrance of a deceiver, who 
 with a view to draw money from his hearers, or to acquire power, 
 or to live in pleasure among them, told them stories which he him- 
 self knew to be false. To this interpretation, the reason assigned 
 
Chap. II. I. THESSALONIANS. View. 31 
 
 which the apostle has offered in this chapter, where he assu- 
 red the brethren, that when he fled to Bercea, he intended to 
 be absent during the time of an houvy or for a few days only, 
 till the rage of the Jews should subside: and that according- 
 ly, while in Bercea, he had endeavoured mth great desire to see 
 them, ver. 1 7. — and would have come to them once and again, hut 
 Satan hindered hiniy by bringing the Jews from Thessalonica to 
 Bercea, where they stirred up the people against him, and 
 obliged him to flee to Athens, ver. 18. — Yet on neither of 
 these occasions, did he flee from a consciousness of fraud, or 
 from the fear of death ; but from his wishing to have an op- 
 portunity of perfecting the faith of the Thessalonians, and of 
 converting a greater number of the Gentiles. For he assured 
 them, that he considered them, and the rest of his Gentile con- 
 verts, as his hope, and joy, and crown of glorying, at the day 
 of judgment, ver. 19. — And to convince them that he really 
 believed his future happiness would be increased by their per- 
 severance, and by the conversion of the Gentiles, he repeated 
 the same assurance, ver. 20. 
 
 taken from the Character , Behaviour, and Views of its first 
 
 New Translation. Commentary. 
 
 Chap. II. 1 For your- Chap. II. 1 Your faithin thegos- 
 selves know, brethren, pel is well founded, for this second 
 our £?w/r«7zr^ (tt^a?, 293.) reason: Yourselves know, brethren^ 
 among you, that it was our entrance amongyou ; that it was 
 nolfal^e^ wo^ by tellingyouyrt/5^ stories, which 
 
 we ourselves did not believe. We 
 
 firmly believed all the things wp 
 
 preached. 
 
 2 (aax« Kctif 78. 211.) 2 For notwithstanding we had, he- 
 
 For although we had be- fore our entrance suffered, and were 
 
 in the following verse agrees : his sufferings for the gospel being 
 the strongest proof that he himself believed it ; whereas, of his not 
 having preached in vain to the Thessalonians, his sufferings were 
 no proof. Besides, if the apostle had meant to say, that his en- 
 trance was not in vain, the expression would have been, uq xivof. as 
 in Philip, ii. 16. 1 Thess. iii. 5. — The interpretation, which GE- 
 cumenius gives of this passage is : Nonfahulcey noti mendacia, non 
 nugcefuenmt nostrce predicat ones, 
 
 Ver. 2. — 1. Shamefully handled. Scourging with rods was a pu- 
 nishment so ignominious, that the Portian law forbade it to be in- 
 flicted on any Roman citizen. 
 
'6^Z 
 
 I. THESSALONIANS. 
 
 Chap. II. 
 
 bold in our God to speak 
 unto you the gospel of God 
 with much contention. 
 
 S For our exhortation ivas 
 not of deceit, nor of unclean- 
 ness, nor in guile : 
 
 4 But as we were allowed 
 of God to be put in trust 
 with the gospel, even so we 
 speak ; not as pleasing men, 
 but God, which trieth our 
 hearts. 
 
 5 For neither at any time 
 used we flattering words, as 
 ye know, nor a cloak of co- 
 vetousness; God is witness : 
 
 TToKKco ayojvi, 
 
 3 'H ycco 'TTcc^aKkTiffig tj^Jjojv 
 
 (Ticcg, s?rs si^ ^okco' 
 
 4 AXXa /cadcog hhztfjtjocff' 
 [jbida VTO m Sen 'Trt^sv^'/jmt ro 
 ivafyzkiov, ^rco Xaki^i/jsu, ay^ ug 
 avG^ojTroig a^Bffzovreg, akXa, rca 
 Qsoj rc'j hzi[jtjDcZ^ovrt rag za^ 
 hag Tjf/jMV. 
 
 5 Ovrs yag 'ttotz sv \oyca 
 zokaziiag syBvri07](jjSV^ fia&wg oi- 
 ^ars, HTZ ev '7r^o(pa(rii '^Xeove- 
 ^tag' Ssog [jja^rvg. 
 
 2. JVe were bold through our God. Ezrcc^^na-icccncfzi^x : This word 
 signifies sometimes to speah plaiydij^ and without ambiguity ; some- 
 times to speah publicly, before multitudes ; sometimes to speak bold- 
 ly, from a full persuasion of the truth of what is spoken, and from 
 a confidence of being supported in it. The word seems to be used 
 in all these senses here : for when the apostle came to Thessaloni- 
 ca, he spake plainly, that the Christ must needs suffer, and rise from 
 the dead, and that Jesus, whom he preached, was the Christ, Actsxvii. 
 3. He spake these things publicly, in the synagogue of the Jews 
 three different sabbaths, ver. 2. And though he knew they were 
 extremely offensive to the Jews, he spake them boldly, in the per- 
 suasion that they were true, and in the assurance that God would 
 protect him. So that neither the remembrance of his past suffer- 
 ino-s, nor the feeling of those which were come upon him, hindered 
 him from speaking plainly, publicly, and boldly in Thessalonica, 
 the things which concerned the Lord Jesus. 
 
 3. The gospel of God. The word God, is elegantly repeated, to 
 insinuate, that the apostle's boldness arose from his certain know- 
 ledge, that the gospel which he preached, was the gospel of God, 
 
 4. Amidst a great combat. The apostle insists, with particular 
 earnestness, on the persecutions which he and his fellow-labourers 
 had suffered for preaching the gospel ; because impostors, who are 
 conscious that the things they tell are false, never expose them- 
 selves to continued sufferings, and to death, for such things. 
 
 Ver. 3. Besides, our exhortation was not from error. In tin's 
 and what follows, the apostle delineates his own character and the 
 character of his assistants, as teachers, on purpose to make tlie 
 Thessalonians sensible, that they had nothing in common with ini- 
 
Chap. II. 
 
 I. THESSALONIANS. 
 
 83 
 
 fore sttffet'edf and were 
 shamefully handled^ ^ as 
 ye know, at Philippi, we 
 were bold * through our 
 God to speak to you the 
 gospel of God,^ amidst 
 a great combat.'*^ 
 
 S(r^§, 91.) Besides^ 
 our exhortation was not 
 (sx Ts-Xctvni) from error ^ 
 nor {i% ctKcc^^x^c-iot^) from 
 impu7'ity, nor («v ^oXa) 
 mth guile. 
 
 4 But as we were ap- 
 proved ofGody to be en- 
 trusted with the gospel, 
 so we speak, not as plea- 
 sing men, but God, 'who 
 trieth our hearts. 
 
 5 For neither at any 
 iXmecame we with fatter- 
 ing speech^ as ye know, 
 neither with a cloak o- 
 VER covetousness ^, God 
 is witness. 
 
 shamefully handled at Philippic being 
 dragged before the magistrates, 
 scourged, and put in the stocks, as 
 ye hnoWy we were bold, through the 
 assistance of otir God, to preach to 
 you of Thessalonica, the same gospel 
 of God, amidst a great combat with 
 the unbelieving Jews, who raised a 
 violent persecution against us, in 
 your city. Acts xvii. 1 — 9. 
 
 3 Besides, our preaching did not 
 proceed from an erroneous persuasion 
 groundlessly entertained by us, but 
 from a conviction founded on the 
 clearest evidence. Neither did it 
 proceedyro7W iinpure, carnal motives^ 
 jwr was it contrived with guile, to 
 deceive you. 
 
 4 But, as persons approved of God 
 to be entrusted with the preaching of 
 the gospel, so we preach, 7iot as plea- 
 sing men, after the manner of im- 
 postors, but as pleasing God, who 
 searcheth our hearts. What strong- 
 er proof can be desired, of our not 
 preaching with guile ? 
 
 5 To you we did not speak as 
 impostors do : For neither at any 
 time did we accost you with fattering 
 speeches, as ye yourselves know ; nei- 
 ther did we make hypocritical pre- 
 tensions to piety and disinterested- 
 ness, as a cloak to cover covetous de- 
 signs : of this, God is witness. 
 
 posters, who are always found to use the mean vicious practices, 
 which the Christian teachers in this passage disclaimed. 
 
 Ver. 5. Neither with a cloak over covetousness. Flattery and co- 
 vetousness were vices, to which the teachers of philosophy in an- 
 cient times were remarkably addicted. In truth, these vices, more 
 or less, enter into the character of all impostors, who, as the apos- 
 tle observes, Rom. xv. 18.^ By good words, and blessings, deceive 
 the hearts of the simple. — UXionlioc, covetousness, has various significa- 
 tions in scripture. See Ephes. iv. 19. note 2. Here it may signi- 
 fy bad design in general. I have supplied the word over, because 
 neither covetousness nor bad design is ever used as a cloak to co- 
 
 VOL. IV. D t 
 
34 I. THESSALONIANS. Chap. IL 
 
 6 Nor of men sought we e Ovre ^/iravrig 2? oi,v^^c»'7rav 
 glory, neither of you, nor ^^^^^^^ ^^^ ^^^ ^^^^^ ^^^ C69r' 
 yet ol others when we might ^^^^^. ^ ,,, ,, a ,,,^ 
 nave been burdensome, as , v n 
 
 the apostles of Christ. ^^ ^^'^^ a^o^oXo/. 
 
 7 But we were gentle a- 7 AXV zyivnky^iv v^'Tcm gv 
 niong you, even as a nurse ^^^ ^^^,, '^^ ^, ^^o^o^ 
 cherisheth her children : c\ -.* ' 
 
 8 So, being aifectionately 8 oyra;?, tiMi^O(Jfjevoi vi^jojv^ 
 desirous of you, we were zu^ojci^iMiV Ujirahmi viJ.iv ii ^ovov 
 willmgtohavemipartedun- ro sv^/y^km rH(di^, oChXa. zai 
 to you, not the gospel of ^ , ^ 
 
 God only, but also our own ^"^ ^^r^^' ^^^^^^ ^''^' ''^''" 
 
 souls, because ye were dear ^^^^' ^/^■''^ ygysi'^y^T^s. 
 unto us. 
 
 9 For ye remember, bre- 9 Mprif/jOVBUsre yoi^, a^gX(po/, 
 thren, our labour and tra- rou zottov ^[Jbcov kch rov (Ji^oxOov 
 
 ver any thing; but they need a cloak to cover or conceal them- 
 selves. The apostle appealed to the Thessalonians, for hig not 
 using flattering speeches, because that was an outward matter, of 
 which they could judge ; but he appealed to God, for his being free 
 from covetousness, because it was a secret of the heart, which 
 God only knew. Here, therefore, is great propriety of sentiment. 
 A^er. 6. — 1. Neither sought ivejrom men honour. That ^o|av, ho- 
 nour, in this passage, signifies the honour 0^ obedience and mainte- 
 nance, as I have explained it in the commentary, I think probable 
 from the context. 
 
 2. Neither /rom you nor from others. The apostle, while he 
 preached in Thessalonica, received money twice from the Philip- 
 pians, Philip, iv. \Q. But as he demanded neither maintenance nor 
 hire, from them nor from others, what he says in this passage is 
 perfectly just. His usual manner every where was, to work for his 
 own maintenance. And the Philippians seem to have been the on- 
 ly persons, from whom he received any gift for preaching the gos- 
 pel, Philip, iv. 15. 
 
 3. Though ive cojild have used authority. This translation is placed 
 in the margin of our Bibles, and is the proper translation of £v/3^§«< 
 iimi. Theophylact, however, explains it by Xaf^'^xmv kxi r^apio-^xt. 
 
 Ver. 7.-— 1. As a nurse. Chandler observes, that t^o^o? here de- 
 notes a mother who suckles her own children. 
 
 2. Cherishes, QxXTrvi. Scapula says of the word ^ocXzra, Sunt qui 
 proprie dici putent de gallina fovente ova, quum illis incubat ; 
 " that it signifies the action of a hen who warms her eggs by brood- 
 *< ing over them." 
 
 Ver. 8. — 1. So taking affectionate care of you. 'lf^u^of/,ivot, as Black- 
 wall (Sacr. Class, vol. i. p. 241.) observes, is a beautiful poetical 
 
Chap. IL 
 
 L THESSALONIANS. 
 
 35 
 
 6 Neither sought we 
 Jt'om men {^o^xv) /io?iour\ 
 
 neitherfromyoUi nor from 
 others^, though we could 
 have used authoi^ity^y as 
 Chrisfs messengers, 
 
 7 But we were gentle 
 among you. Even as a 
 nurse^ cherishes* her 
 now children ; 
 
 8 So talcing affection- 
 ate care of you S we were 
 well pleased to impart to 
 you, not only the gospel 
 of God, but also our own 
 lives^ because ye were 
 become dear to us. 
 
 9 (r<»g, 91.) Besides, ye 
 remember, brethren, our 
 labour and ^o?7;yc>r night 
 
 6 Instead of acquiring power, or 
 riches, by preaching, we sought not 
 from men honour, neither from you, 
 nor from others, though we could have 
 used authority, as Chrisfs messengers, 
 for constraining you to obey and 
 maintain us, 1 Cor. ix. ^, 
 
 7 Instead of oppressing you, we 
 behaved with gentleness among you: 
 Eveji as a nursing mother cherishes 
 her own sucking children, warming 
 them in her bosom, and feeding 
 them with her milk. 
 
 8 So taking affectionate care of 
 you, instead of making a prey of 
 you, we were xvell pleased to impart 
 to you, without any reward, not on- 
 ly the gospel of God, but also our own 
 lives, if it could have been of service 
 to you, because ye were become dear 
 to us, on account of your faith. 
 
 9 Instead of making gain of the 
 gospel. Ye remember, brethren, our 
 bodily labour and toil, when with 
 
 word, which expresses the most warm and passionate desire. He 
 adds, Well might the primitive persecutors, from this passage, and 
 from the corresponding practice of the first and best professors of 
 our religion, cry out, in admiration, O how these Christians love one 
 another J 
 
 2, But also our oxan lives. Chandler observes, that the apostle 
 here considers the Thessalonians as in the infancy of their conver- 
 sion; himself as the tender mother who nursed them ; the gospel as 
 the milk with which he fed them ; and his very soulorlire, as what 
 he was willing to part with for their preservation. Could the fond- 
 est mother carry her affection for her helpless infant farther i He 
 adds, nothing can exceed the elegance, the strength, and the mo- 
 ving affection, of this description ! a man must have no bowels, who 
 does not find them moved by so fine, so lively, and warm a scene. 
 
 Ver. 9. Night and day xve wrought, in order not to overload. Ett/- 
 Qoi^Yio-xi. The apostle often appealed to this proof of his disinterest- 
 edness, in preaching the gospel; see Acts xx. 34. 1 Cor. iv. 12. 
 2 Thess, iii. 8. Besides, we have his working with his own hands, 
 while he preached in Corinth, recorded, Acts xviii. 3. In preach- 
 ing the gospel, St Paul had no view, but to promote the glory of 
 God, and the salvation of men. 
 
36 
 
 I. THESSALONIANS. 
 
 Chap. II. 
 
 vail: for labouring night 
 and day, because we would 
 not be chargeable unto any 
 of you, we preached unto 
 you the gospel of God. 
 
 10 Ye are witnesses, and 
 God, also, how holily, and 
 justly, and unblameably, we 
 behaved ourselves among 
 you that believe : 
 
 11 As ye know, how 
 we exhorted and comforted, 
 and charged every one of 
 you, (as a father doth his 
 children,) 
 
 12 That ye would walk 
 worthy of God, who hath 
 called you unto his kingdom 
 and glory. 
 
 13 For this cause also 
 thank we God without cea- 
 
 (/jiVOi, 'TT^Og TO (JUT] eTTlQoC^^ffOCt 
 
 rivoc v[jijcov, zkyi^v^o^^ilzv Big vfJbag 
 TO evafyskiov ra Sza, 
 
 10 'Yf/jBig fjjoc^rvPBg, zai 6 
 0SOJ, a/g oaicog zai hfcaicog zoci 
 aybiijjTTToog v^jiv roig 'Tnszvaffiv 
 
 11 Ka^a-rsp oidocrs cog ivoc 
 izagov v(JbMV, ojg 'Trarrj^ rszvoc 
 iavm, Tta^oLZoCkavrzg v[juag zat 
 
 12 Ka/ [^a^rv^ii[Jbivot, eig ro 
 'TTBoi'TraTriffai v[Jbag a^icog ra 0£j^ 
 m Kc&kuvrog Vfijag etg rnv kccvTn 
 
 \3 Aia raro zdin^ng iv^fL- 
 qjL?ii\jjiv r<a 0i5^ ahaXuTTrag^ 
 
 Ver. 11. Even as a father his ovon children. The apostle, ver. 7« 
 had compared the gentleness with which he behaved towards the 
 Thessalonians, to the tenderness of a nursing mother towards-;her 
 sucking children. Here he compares the affection and earnestness, 
 with which he recommended holiness to them, to the affection and 
 earnestness of a pious father, who exhorts his own children. 
 
 Ver. 12. Who hath called you into his own kingdom and glory. 
 This is an Hebraism, ^ov glorious kingdom^ Ess. iv. 19., consequent- 
 ly, the apostle speaks simply, of the admission of the Thessalonians 
 into the gospel dispensation. See2 Thess. i. 5. note 2. The glo- 
 ry of the ancient kingdom of God, the Mosaic dispensation, was 
 all outward and visible ; consisting in the magnificence of the tem- 
 ple and temple worship, and in the visible symbol of the divine 
 presence, which resided between the cherubim in the most holy 
 place, and gave responses, when consulted, concerning affairs of 
 state. But the glory of the gospel kingdom is wholly inward, con- 
 sisting in the spiritual gifts shed down abundantly on believers, 
 and in the graces of faith, hope, charity, temperance, humility, 
 &c. produced in them by the operation of the Spirit. — Others ex- 
 plain kingdom and glory, disjunctively: by kingdom understanding 
 the heavenly country, and by gloryy the happiness of that country. 
 
Chap. II. 
 
 I. THESSALONIANS. 
 
 37 
 
 and day we Ksoroughty in 
 order not to overload^ 
 any of you^ WHEN we 
 preached to you the gos- 
 pel of God. 
 
 10 Ye ARJs witnesses, 
 and God also, how ho- 
 lily, and righteoiisly, and 
 unblameably, t<oe lived 
 with you who believe. 
 
 11 As also^ ye know, 
 how IVE ADDRESSED eve- 
 ry one of you, as a father 
 his own children^ exhort- 
 ing and comforting you^ 
 
 1 2 And testifying^ that 
 ye should walk worthy of 
 God, who hath called 
 you into his own king- 
 dom and glory.* 
 
 13 On this account al- 
 so we give thanks to God 
 without ceasing, that^Trcx,- 
 
 gflsActSovTSj Aoyov ccx-o^i) when 
 
 ye received the preach- 
 ed word ofGod^from us, 
 ye embraced not the word 
 of men, but as it is in 
 truth, the word of God, 
 
 you ; for night and day we wrought 
 for our own maintenance, in order 
 not to overload- any of you, while we 
 preached to you the gospel of God : 
 so that our preaching to you did not 
 proceed from any corrupt motive. 
 
 10 Next, our preaching was not 
 the effect of error, adopted from vi- 
 cious inclinations ; for ye are wit- 
 nesses, and God also, how chastely, 
 and righteously, and unhlameahly, 
 we lived with you who believe. 
 Whereas persons deceived through 
 corrupt affections always shew it by 
 some bad practice. 
 
 11 ^5 also, our preaching did not 
 proceed from error occasioned by 
 enthusiasm ; for ye know how we ad- 
 dressed, every one of you, as a father 
 his own children, exhorting and. com- 
 forting you, under the persecutions 
 
 ye were suffering. 
 
 12 And testifying, that ye should 
 behave suitably to the character, not 
 of the gods whom ye formerly wor- 
 shipped, but of the God whom ye 
 now serve, who hath called you into 
 his own glorious kingdom on earth. 
 
 13 These things, concerning our- 
 selves, and concerning our views, 
 being well known to you, fully con- 
 vinced you of our mission from 
 God : wherefore on this account al- 
 so, we give thanks to God. without 
 ceasing, that when ye received from 
 us, the word which God hath ap- 
 pointed to be preached, h^aa-^sy (chap. 
 
 ^ 
 
 Ver. 13. The preached Ivor d of God. Aoyov uKom 'ra 0s», literally 
 signifies the tvord of the hearing of God : the word which God hath 
 appointed to be heard through our preaching. Accordingly, Xey^y 
 uKovi?, Heb. iv. 2., is rendered, by our translators, the tvord preached. 
 Dr Chandler, however, thinks the clause should be rendered, the 
 word of the report concerning God : supposing it to be an allusion 
 to Isaiah liii. 1., Who hath believed (t>i xkc^ n^an) our report? 
 
38 
 
 I. THESSALONIANS. 
 
 Chap. II, 
 
 sing, because when ye re- 
 ceived the word of God 
 which ye heard of us, ye re- 
 ceived it not as the word 
 of men, but (as it is in truth) 
 the word of God, which ef- 
 fectually worketh also in you 
 that believe. 
 
 'koyov avd^M'TToov, aXka (za&oog 
 iSiv aXri&cog) Koyov 0£s?, 6g zai 
 Bve^yetrat bp v(Jbiv roig 'jrisivnGiv, 
 
 Ansxver to the Objection against the truth of the Christian Mi* 
 X^ersecuting Jesus and his Disciples. 
 
 14 For ye, brethren, be- 
 came followers of the church- 
 es of God which in Judea 
 are in Christ Jesus : for ye 
 also have suffered like things 
 of your own countrymen, 
 even as they have of the 
 Jews ; 
 
 15 Who both killed the 
 Lord Jesus and their own 
 prophets, and have perse- 
 cuted us; and they please 
 not God, and are contrary 
 to all men : 
 
 14- 'XfJUBtg yct^ [Jbi[jbj^7at 
 eyBVJ^^riTZ, ah'k<pot, roov zzKkrr 
 aicov Tn Sea rcov acfoov zv rri 18- 
 ^ccicc^ zv X^/s"^ Iriffn, 071 ravra, 
 e'TTahrs zcci vf/bug vto rcov ihicov 
 (rv(jb(pvXer6iJv, aadcog zat avroi 
 
 \5 Tojv zat rov Kv^iov 
 arffozTSivavTcuv ly}(r8V, zai rag 
 ihiag zo^o(pi^rag, zai v^iag szdto- 
 ^avnvv, zai Sso) (jurj a^zffzovrav, 
 zcci zsaaiv ccv^^MTTOig evavrtcW 
 
 Ver. 15. — 1. Who both killed the Lord Jesus and their otvn prO' 
 phets. The expression, their otvn jwophets, is emphatical ; and de- 
 notes, that the Jews acknowledged the prophets whom they killed, 
 to be prophets really sent of God. — So remarkable were the Jews 
 for persecuting the prophets, that Stephen challenged the council 
 to shew so much as one prophet whom their fathers had not per- 
 secuted, Acts vii. 52., Which of the prophets have not your fathers 
 persecuted ? 
 
 2. And are contrary to all men. The hatred which the Jews bare to 
 all the heathens without exception, was taken notice of by Tacitus 
 and Juvenal, and even by Josephus. This hatred was directly con- 
 trary to the law of Moses, which in the strongest terms recommend- 
 ed humanity to strangers. It arose, it seems, from the Jews not un- 
 derstanding rightly the intention of the precepts of their law, which 
 were given to prevent them from having familiar intercourse with 
 idolaters, lest they might have been tempted to imitate them in their 
 practices. — In the more early times of their republic, the Jews did 
 not entertain that extreme aversion to the heathens, for which their 
 
Chap. II. 
 
 I. THESSALONIANS. 
 
 39 
 
 Ksohich also worketh effec- 
 tually in you who be- 
 lieve. 
 
 i. Q.)i ye embraced not a doctrine 
 framed by men, but as it is in truth, 
 the doctrine of God ; *which also 
 'worketh effectually in you who be- 
 lieve, by producing in you the great- 
 est attachment to the gospel, and 
 fortitude in suffering for it. 
 
 racles, taJcenfrom the Unbelief of the Jews in Judea^ and their 
 
 14 For ye, brethren, 
 became imitators of the 
 churches of God, which 
 are in Judea in Christ 
 Jesus, because ye also 
 have suffered like things 
 
 from your own country- 
 men, even as they ^^r^ 
 
 from the Jews, 
 
 15 Who both killed 
 the Lord Jesus, and their 
 own prophets,* and have 
 greatly persecuted us, 
 and do not please God, 
 and are contrary to all 
 men : 
 
 14? Your attachment to the gos- 
 pel, ye shewed by the sufferings 
 which ye endured. For ye, brethren, 
 became imitators of the churches of 
 God, which are in Judea in Christ 
 Jesus (ch. I. I. n. 2.) ; because ye 
 also have suffered like things from 
 your own countrymen ; ye have been 
 calumniated by them as atheists, ye 
 have been imprisoned by them as 
 malefactors, and spoiled of your 
 goods : even as they have suffered 
 from the Jews. 
 
 15 The killing of Jesus by the 
 Jews, and their persecuting his apo- 
 stles, are objected as proofs of the 
 falsity of Christ's miracles and doc- 
 trine. But if the Jews killed the 
 Lord Jesus, they killed also their 
 own prophets, and have bitterly per- 
 secuted us, fancying they please 
 God ; but do not please God, and 
 are enemies to all men. 
 
 posterity afterwards were so remarkable. But, by their intercourse 
 with their heathen neighbours, having often declined to idolatry, 
 and being severely punished for that sin, they began, on their re- 
 turn from the Babylonish captivity, to conceive an aversion to the 
 heathens ; which was increased by the persecutions which the 
 Greek princes, Alexander's successors, carried on against them, 
 for the purpose of abolishing their law, and introducing idolatry in- 
 to Judea ; fancying, perhaps, that uniformity in religion among 
 their subjects, was necessary to the support of their government. 
 From that time forth, the Jews, looking on all the heathens with. 
 
40 I. THESSALONIANS. Chap. II. 
 
 16 Forbidding us to speak le Ka,-kvoncop ^wag roig 
 to the Gentiles that they g^,,^, XaX^^a; Im <rco^^,^, ug 
 might be saved, to fill up ^ . » ' , 
 their sins alway: for the ^' «^«^>^^^^^«' «t>r^v rag a- 
 wrath is come upon them to /^^^^^«f t^avrorr e^^affs be bt 
 the uttermost. ccyrs^? ^ ogy;; g/^ rsXo^ 
 
 17 But we, brethren, be- 17 'll(Mig k, ahX(poi, aTTO^ 
 ing taken from you for a (pocm'^svrsg a<p' wjum 'TTPog ?cat' 
 
 trt:^z^:^ z ^^^ ^^- -^— ^,' ^ ^-^^-' 
 
 more abundantly to see your ^^^^^^^^^^^f 2^^^a«^«^s. ro 
 
 face with great desire. T^iOffcuToi^ Vf/^^jv ihnv zv mWri 
 
 BTTi^VfJtjta, 
 
 out exception as their enemies, obstinately refused to do them the 
 smallest office of humanity ; and discovered such a rooted malevo- 
 lence towards them that they were hated and despised by the hea- 
 thens in their turn. The apostle, therefore, in this passage, gave 
 the true character of the Jews in later times, when he said of them, 
 that they did not please God, and were contrary to all men. 
 
 Ver. 16. — 1. Hindering us to preach to the Gentiles that they may 
 he saved. The apostle and his assistants preached to the Gentiles, 
 that to their salvation, faith, and not obedience to the law of Mo- 
 ses, was necessary. But this doctrine enraging the unbelieving 
 Jews, they endeavoured to hinder its progress, by persecuting those 
 who preached it. 
 
 2. But the urath of God is coming upon them. lE(p^oi(ri, hath come» 
 But the past time is here put for the present, as is plain from this, 
 that the wrath of God had not yet fallen on the Jewish nation. The 
 apostle speaks of their punishment as at hand, being taught it, ei- 
 ther by Christ's prediction, or by a particular revelation made to 
 himself. It may not be improper to observe, that in the rejection 
 and destruction of the Jewish nation for killing Christ and oppo- 
 sing his gospel, we have an example and proof of the manner in 
 which all obstinate opposition to the gospel will end. 
 
 3. At length. So ug TiXeg^ used adverbially, signifies. See Ste- 
 phen's Thesaurus. The ancient commentators, by this phrase, un- 
 derstood a long duration ; so that, according to them, the apostle 
 meant to say. The wrath of God was coming on the Jews, not for 
 thirty, or forty, or seventy years, but for many generations. The 
 version which our translators have given of this phrase, namely, to 
 the uttermosty is improper. For, though the calamities brought on 
 the Jews by the Romans were very great, they did not utterly de- 
 stroy them. According to God's promise, that he never would 
 make a full end of the Jews, a remnant of them was left; and in 
 the posterity of that remnant, now multiplied to a great number, 
 the promises concerning the conversion and restoration of Israel 
 will be fulfilled. 
 
 Ver. 17. — 1. Being separated from you. A'Z!ro^(pxntrf^ivrii, is com- 
 monly applied to children who are deprived of their parents. Here 
 
Chap. II. 
 
 I. THESSALONIANS. 
 
 41 
 
 16 Hz7ideri7ig us {xetXn' 
 (recti 55.) to preach to the 
 Gentiles that they may 
 be saved ;^ so that they 
 fill up their iniquities al- 
 ways. But the wrath OF 
 God is coming upon 
 them 2 at length,^ 
 
 17 ('h^s<5 h) Nowwe^ 
 brethren, being separa- 
 ted from you^ during the 
 tijne of an hour,^ in pre- 
 sence, not in heart, the 
 more abundantly endea- 
 voured with great de- 
 sire, to see your face. 
 
 1 6 Hindering us to preach to the 
 Gentiles that they may he saved ; so 
 that instead of pleasing God, the 
 Jews are filing up the measure of 
 their iniquities always , hit the wrath 
 of God iscomingupon them at lengthy 
 whereby God's displeasure with 
 them for their treatment of us, will 
 be made evident to all. 
 
 17 Our fleeing to Beroea, is ob- 
 jected as a proof of our being im- 
 postors. But we did not flee with 
 a resolution not to return. On the 
 contrary, we^ brethren^ being separa- 
 ted from you for a short time, in per- 
 son only, not in affection, the more 
 earnestly, on that account, e^idea- 
 noured with great desire, all the time 
 we remained in Beroea, to see your 
 
 face again. 
 
 it is applied to parents who are deprived of their children : in which 
 sense Chandler says it is used by Euripides. 
 
 2. During the time of an hour. Jlgo? x«<^oy <yg«$, during a short 
 time. So the phrase signifies, 2 Cor. vii. 8. Gal. ii. 5. Horace* 
 likewise uses the phrase in the same sense : horce momento, cita mors 
 venit, aut victoria Iceta, The apostle meant, that when he fled from 
 Thessalonica to Bercea, he proposed to be absent only a few days, 
 till the rage of the Jews was abated ; after which he intended to 
 return. Accordingly he tells them, he, the more earnestly on that 
 account, endeavoured to return, and actually made two attempts 
 for that purpose. But the coming of the Jews from Thessalonica, 
 to stir up the people in Beroea against them, frustrated his design, 
 and obliged him to leave Macedonia. 
 
 Ver. 18. — 1. / Paul. This parenthesis shews, that what follows 
 is to be understood of Paul alone, though he continues to use the 
 plural form of expression. Wherefore, in other passages, where 
 he uses the plural number, he may be speaking of himself only, 
 
 2. Satan hindered us. Because the devil employs himself conti- 
 nually in obstructing the good purposes and actions of mankind, he 
 hath the name of Satan, or adversary, given him by way of emi- 
 nence. And they who assist him in his malicious attempts, such 
 as false apostles and teachers, are called ministers of Satan, 2 Cor. 
 xi. 15. The persecution raised against the apostle in Bercea, by 
 the Jews from Thessalonica, is here ascribed to Satan, to teach us, 
 that persecution for conscience is the genuine work of the devil. — 
 Perhaps the apostle foresaw, that if he returned to Thessalonica, 
 
42 I. THESSALONIANS. Chap. IL 
 
 1 8 Wherefore, we would 1 8 A/o ji^skJj(r(i(Jbev sk^siv 
 have come unto you (even ^^og v(Jbag (syoo ^/jZV HcivKog^ 
 I Paul) once and again, but ^^^ ^^^| ^^^^ ^^^^ ;goj; zvzzo-^zv 
 Satan hmdered us. ^^^^ j Sarava^ 
 
 19 For what « our hope, 19 Tig ya^ rifJbojv sk'nrig, jj 
 or joy, or crovm of re- ;^aga, 7] se<poci>og TtdMyjiazug ; n 
 joicing ? Are not even ye in ^y^^ .^^^ {^^^^g g^Tgoc^gf r^ 
 the presence of our Lord Y.vPii^ mcov Im^ M^oii, sv rn 
 Jesus Christ at his coming r ^ _ 
 
 20 For ye are our glory 20 'lC[Mig yoLg s^s ?5 ^o|a 
 and joy. 7iix,(»}V zat rj xcc^(^. 
 
 while the rage of the Jews continued, or evea if he remained in 
 Bercea, they would certainly have put him to death in some tu- 
 mult. Wherefore, that he might have a farther opportunity of per- 
 fecting the faith of the Thessalonians, and of converting the rest 
 of the Gentiles, who were to be his crown of glorying, he saved his 
 life by fleeing first from Thessalonica, and next from Bercea. 
 
 Ver, 19. Or crovon of glorying ? Are not ye also, &c. So Theo- 
 phylact translates kui. — In this passage the apostle compares the 
 return of Christ to heaven, after the judgment, to the solemnity of 
 a triumph, in which the apostle himself is to appear crowned, in 
 token of his victory over the false religions of the world, and over 
 |he abettors of these religions ; and attended by his converts, who 
 are in that manner to honour him as their spiritual father. — Or the 
 allusion may be, to the solemnity with which the ancient games 
 were concluded ; for then the judges crowned the victors with the 
 crown proper to each game, amidst the multitude who had assem- 
 bled to see the contests. Jesus Christ, the judge of the world, will 
 at his coming crown his apostle, in presence of the assembled uni- 
 verse. And because his converts are the cause of his being thus 
 crowned, they are, by a beautiful figure of speech, called His crown 
 of crlorying, — That some peculiar honour or reward will be con- 
 ferred on them who have been instrumental in the conversion of 
 sinners, is evident from Dan. xii. 3. 
 
 Ver. 20. 'T,t4e<? y«g. Ye indeed are our glory and joy. This is one 
 of many instances, wherein y»^ is used affirmatively ; for in the 
 causal signification, it would turn the verse into an absurdity, by 
 making it a reason for what goes before, while it is only a bare re- 
 petition of the same sentiment. Whereas translated affirmatively, 
 though it be a repetition, it is added with great elegance, to enforce 
 the answer to the question in ver. 19. 
 
 The manner in which the apostle speaks of the Thessalonians in 
 this passage, shews that he expected to know his converts at the 
 day of judgment. If so, we may hope to know our relations and 
 friends then. And, as there is no reason to think, that in the fu- 
 
Chap. II. 
 
 I. THESSALONIANS. 
 
 43 
 
 18 Therefore we would 
 have come unto you, 
 (even I Paul,) once and 
 again, (x^<, 205.) but Sa- 
 tan* hindered us. 
 
 19 For what is our 
 hope, or joy, or crown of 
 glorying ? ^ are not ye 
 also in the presence of 
 our Lord Jesus Christ, 
 (gv, 173.) at his coming? 
 
 20 (^f^ui y«g, 94i.) Ye 
 indeed ^ are our glory 
 and joy. 
 
 1 8 Therefore isoe would have re- 
 turned to you, (even I Paid^) once 
 and again ; but Satan, by bringing 
 the Jews from Thessalonica to Be- 
 roea to stir up the people, hindered 
 me, and obliged me to flee to Athens. 
 
 19 These things ye may believe. 
 For what is the source of my hope 
 and joy, or what will be the cause 
 of that c7'own, of which I shall boast^ 
 in heaven ? The conversion of man- 
 kind surely. And will not ye also 
 be my crown, when I stand before 
 our Lord Jesus Christ at his coming? 
 
 20 Ye indeed will be my glory and 
 joy in that day. Wherefore, neither 
 consciousness of fraud, nor want of 
 fortitude, hindered my return ; but 
 I wished to live, that by perfecting 
 your faith, I might increase my re- 
 ward. 
 
 tore life we shall lose those natural and social affections, which con- 
 stitute so great a part of our present enjoyment, may we not ex- 
 pect that these affections, purified from every thing animal and 
 terrestrial, will be a source of our happiness in that life likewise ? 
 It must be remembered, however, that in the other world we shall 
 love one another, not so much on account of the relation and friend- 
 ship which formerly subsisted between us, as on account of the 
 knowledge and virtue which we possess. For among rational be- 
 ings, whose affections will all be suited to the high state of moral 
 and intellectual perfection, to which they shall be raised, the most 
 endearing relations and warmest friendships will be those which 
 are founded on excellence of character. What a powerful consi- 
 deration this, to excite us to cultivate in our relations and friends, 
 the noble and lasting qualities of knowledge and virtue, which 
 will prove such a source of happiness to them, and to us, through 
 the endless ages of eternity ! 
 
44 View. I. THESSALONIANS. Chap. III. 
 
 CHAP. III. 
 
 View and Ilhistratmi of the Subjects contained in this Chapter, 
 
 m ' f' '^ Ti^ ^^ reasoning in the beginning of this 
 •^ * -D chapter it appears, that the learned Greeks 
 
 took occasion from the sufferings of the Christian preachers, 
 to raise a third and very plausible objection, against the mi- 
 racles which they wrought in confirmation of the gospel. Said 
 the philosophers, if these men really possess miraculous powers, 
 why do they flee from their enemies, and not rather work mi- 
 racles for their own preservation ; which at the same time 
 would convince the most obstinate that they are sent of God ? 
 The behaviour of these pretended missionaries fi'om God, who, 
 instead of restraining their enemies by their miraculous power, 
 flee from them in a frightened clandestine manner, is a clear 
 proof that their miracles are nothing but impositions on the 
 senses of mankind. The reader will recollect, that this very 
 argument was used for discrediting our Lord's miracles, Matt, 
 xxvii. 41., Also the chief priests^ mth the scribes and elder s^ 
 saidy He saved others, himself he cannot save. If he be the King 
 of Israel, let him come down from the cross, and we will believe 
 him. This objection being much insisted on by the philoso- 
 phers, some of the Thessalonian brethren who came to Bercea, 
 informed Timothy thereof, who, when he followed the apostle 
 to Athens, no doubt, related the matter to him. Now, this 
 being a natural objection, the apostle was greatly distressed, 
 that he had it not in his power to return to Thessalonica, to 
 shew the falsity of it. Wherefore, when he coidd no longer bear 
 his anxiety, he determined to remain at Athens alone, ver. 1. — 
 And sent Timothy to establish the brethren, and to exhort them 
 concerning their faith, ver. 2. — by telling them, that no man 
 shoidd be moved by these afflictions : he meant the afflictions 
 which had befallen him, and his sudden flight from Thessalo- 
 nica and Bercea ; as is plain from what follows ; for yourselves 
 know that we were appointed to this : we apostles were appoint- 
 ed to suffer, and were not allowed to deliver ourselves from 
 persecution by miracle, ver. 3. — This the Thessalonians knew. 
 For Paul had told them, M-hen Christ made him an apostle, 
 he appointed him to suffer for his name ; that all men might 
 have a clear proof, of his being himself fully persuaded of the 
 things which he preached. The power of miracles, therefore, 
 was not bestowed upon the apostles, that they might deliver 
 themselves fi'om persecution. They were to prove the truth 
 
^ Chap. III. L THESSALONIANS. View. 45 
 
 of the gospel by their sufFermgs, as well as by their miracles. 
 Besides, Paul having foretold the very 'persecution "uohich hefel 
 him in Thessalonica, his sudden flight could not be imputed 
 to fear occasioned by any unforeseen evil, but to Christ's in- 
 junction to his apostles, when persecuted in one city to flee in- 
 to another. Upon the whole, the apostle's fleeing from Thes- 
 salonica and Beroea, was no proof of the falseness of his mira- 
 cles, as his enemies contended ; neither was it inconsistent with 
 his character as a missionary from God, ver. 4. 
 
 Objection 4. A fourth objection was levelled by the philo- 
 sophers against Paul in particular. They affirmed, that not- 
 withstanding all his fair speeches to the Thessalonians, he did 
 not really love them. For, he had left them to bear the persecu- 
 tion by themselves, without giving them any assistance, either 
 by his exhortations or his example. And from this they in- 
 ferred, that he was an hypocrite, who had deceived them with 
 professions of a love, which had no place in his heart. In an- 
 swer, the apostle told the Thessalonians, that they might know 
 how tenderly he loved them, from the following circumstances . 
 That not knowing what impression the arguments of the so- 
 phists might make upon them, his anxiety for their perseve- 
 rance in the faith was extreme ; and that he sent Timothy to 
 them from Athens, for this purpose also, that he might hiow 
 their faith, ver. 5. Farther he told them, that being inform- 
 ed by Timothy of their firm adherence to the gospel, and of 
 their entertaining a most affectionate remembrance of him their 
 spiritual father, at all times ; and that they as earnestly desired 
 to see him, as he to see them, ver. 6. — the good news had given 
 him the greatest consolation in all his afflictions, ver. 7. — be- 
 cause their standing firm in the Lord, was life to him, ver. 8. 
 — Wherefore he could not be enough thankful to God, for all 
 the joy which he felt on account of their stedfastness, ver. 9. 
 —And having the greatest concern for their welfare, his daily 
 prayer to God was, that he might be allowed to visit them, iji or- 
 der to supply the deficiencies of their faith, by giving them more 
 complete views, both of the doctrines and of the evidences of 
 the gospel, ver. 10. — Withal he prayed, that God and Christ 
 would remove every obstacle, which might hinder his prospe- 
 rous journey to them, ver. 11. — And still farther to convince 
 them how tenderly he loved them, he supplicated Christ in 
 particular, to make them abound, as much in love to one ano- 
 ther, and to all men, as he abounded in love towards them, ver. 
 12 — That their hearts might be established uMameablein holi- 
 ness, and be found so at the coming of Christ to judgment, ver. 
 13. — Sentiments and affections of this kind never were found 
 in the breast of any impostor. And therefore the apostle's ten- 
 
46 
 
 View. 
 
 I. THESSALONIANS. 
 
 Chap. IV. 
 
 der feelings thus warmly expressed, the sincerity of which the 
 Thessalonians could not call in question, when they consider- 
 ed his known veracity, as well as all the other circumstances 
 
 Ans*mer to the Objection urged against the Preachers of the Gos- 
 raculous powers. 
 
 Old Translation. 
 Chap. III. 1 Wherefore, 
 when we could no longer 
 forbear, we thought it good 
 to be left at Athens alone, 
 
 2 And sent Timotheus 
 our brother, and minister of 
 God, and our fellow-labour- 
 er in the gospel of Christ, 
 to stablish you, and to com- 
 fort you concerning your 
 faith ; 
 
 3 That no man should be 
 moved by these afflictions : 
 for yourselves know that we 
 are appointed thereunto. 
 
 Greek Text. 
 1 A/0 (Jbyj^csrt ssyovreg, sv- 
 
 ^yjmtg fjuovoi, 
 
 rov ah'K^ov riybcov koci hiazovov 
 ivayfikico TH Xg/5's^, zig to stj- 
 
 v[/jccg 9rg^/ TT^g 'Trmoog vyjcov 
 
 3 Tof iLTihva (ramff^at zv 
 TKig ^/j-v^gff/ ravTKig' avrot 
 ycLg ot^ocre on eig tuto pcu- 
 
 Ver. 1 — 1. No longer hearing our anxiety. Erj-yovrs?, literally sig- 
 nifies bearing or carryings but iieweYforbearing^ the sense affixed to 
 it by our translators. I have supplied the word anxiety^ because 
 from the following verse it appears, that the apostle was at this 
 time in great distress, lest the Thessalonians should have been mo- 
 ved from the faith of the gospel, by the false arguments of the un- 
 believers. 
 
 2. Left at Athens alone. Though Timothy and Silas were or- 
 dered to follow the apostle from Beroea to Athens, Acts xvii. 15., 
 only Timothy came to him there, Acts xviii. 1. 5. It is plain, there- 
 fore, that when Timothy left Athens, the apostle remained in that 
 city alone ; which was a very trying situation, as he expected great 
 opposition from the Athenian philosophers. 
 
 Ver. 2. Our fellovo -labourer in the gospel. — Acts xvii. 14. Timo- 
 thy is said to have remained with Silas in Beroea, after Paul's de- 
 parture. He had probably been with the apostle at Thessalonica, 
 and had assisted him in converting the Thessalonians : which I 
 think is insinuated in the expression, our fellovo -labourer in the gos- 
 pel. 
 
 Ver. 3. — I. That no one should he moved by these ajfflictions. 'Zctma-^cci 
 denotes the motion which dogs make with their tails, either from 
 
Chap. IV. 
 
 I. THESSALONIANS. View. 47 
 
 mentioned in this earnest apology, might well convince them, 
 that the calumnies, whereby the enemies of the gospel endea^ 
 voured to discredit him as a missionary from God, were with- 
 out foundation. 
 
 pel, for not delivering themselves from persecution hy their mi- 
 
 New Translation. 
 
 CHAP. III. 1 V^here- 
 fore no longer ($-sy<jvTg?) 
 bearing OUR ANXlETYy^ 
 'We were well jileased to 
 be left at Athens alone,* 
 
 2 And sent Timothy 
 our brother, and a mi- 
 nister of God, and our 
 fellow-labourer ^ in the 
 gospel of Christ, to esta- 
 blish you, and to exhort 
 you concerning j^our 
 faith ; 
 
 3 That no one should 
 be moved ^ by these af- 
 flictions ; for yourselves 
 know, that we are ap- 
 pointed thereto,^ (Acts 
 ix. 16.) 
 
 Commentary. 
 
 CHAP. III. 1 In Athens Timcv 
 thy informed me, that the unbe- 
 lievers urged my fleeing from Thes- 
 salonica as a proof of my being des- 
 titute of miraculous powers; and the 
 argument being specious, I was a- 
 fraid it might make an impression 
 on you. Wherefore, no longer hear^ 
 ing my anxiety on that account, / 
 was well pleased to be lift in Athens, 
 without any assistant, 
 
 2- And sent Timothy, our brother, 
 who has devoted himself to serve God, 
 and who was our fellow-labourer in 
 the gospel of Christ among you, to 
 establish you in the profession of the 
 gospel, and to exhort you concerning 
 the foundations oi your faith, 
 
 3 One of the topics I desired 
 hmi to insist on, was. That none of 
 you shoidd be moved by these afflic- 
 tions, which befel us. For yourselves 
 know, that when Christ made me 
 his apostle, / was appointed to suf- 
 fer persecution, to shew my persua- 
 sion of the tilings which I preached. 
 
 ic- 
 
 joy or fear. — The Thessalonians were not, on account of the 
 
 tions which had befallen the apostle, to be moved from the profes- 
 sion of the gospel, through fear of his being an impostor, because 
 he had not restrained his enemies by his miraculous power; but 
 had fled first to Beroea, and then to Athens. 
 
 2. For yourselves hww, that tve are appointed thereto. Our Lord 
 expressly forewarned his apostles, that they were to be persecuted 
 to death, and that whoever killed them, should think he did God 
 
48 View. L THESSALONIANS. Chap. IV. 
 
 4 For verily, when we 4 Ka; yaP oVs 'Ttm vi^g 
 
 were with you, we told you , ^ooz^^yoiMV v(J.r^ on //.sX- 
 
 before, that we should suffer J ot- p a qv 
 
 tnbulation ; even as it came ^ ^ 
 
 to pass, and ye know. ^^^^' ^^' ^'^^^^• 
 
 Ans'wcr to the Objection raised against Paul in particular^ on 
 
 5 For this cause, when I 5 A/05 n^ro zaycj (jbT^Ksn 
 could no longer forbear, I ^^^^^^ eTrsu.-ioc Big ro ymmi 
 sent to know your faith, lest _ * 
 
 by some means the tempter * T '^ y ^ 
 
 have tempted you, and our ^^'^ v^Lcig '?rii^c,Zcov,^zai ug 
 
 labour be in vain. ^^^^^ yg^^yra; ;i09ro^ rii/.MV. 
 
 6 But now, when Timo- 6 Agr/ ^g gX^oj^ro? T/|t/.o^g» 
 theus came from you unto ^.^^ ^^^^^ ^^' ^^ ^^^ ^ 
 
 us and brought us good /-^^^ ^ 7 ^,^,, ^^, 
 
 tidmffs of your faith and cha- 1 ^ 'r- ' 
 
 rity,1tnd that ye have good ^7^^^^, ^/^^^ ^^«' 0^' ^Z^rg 
 
 remembrance of us always, ^^^'^^ ^/-^■'^^ aya^^i^ ^ravrorg, 
 
 desiring greatly to see us, as Z'^i'TToGavTig rj(JMg ihiv^ ;fa^a- 
 
 ■ire also /o 5^^ you ; ^g^ ;f a ^|M/g/^ v^ag' 
 
 service. Moreover, when he called Paul to be an apostle, he shew- 
 ed him hovo great things he must suffer for his name*s saJcCy Acts ix. 
 16. All the apostles, therefore, and Paul more especially, expect- 
 ed to be persecuted. And because the inference, which his ene- 
 mies drew from his not having delivered himself from persecution 
 by miracles, namely, that he did not possess the miraculous powers 
 to which he pretended, was both obvious and plausible, he took 
 care (as is plain from ver. 3.) to let his disciples in every place 
 know, that he was ordered b}^ his Master to suffer for the gospel, 
 and that his suffering for it was as necessary a part of the proof of 
 its divine original, as his working miracles. 
 
 Ver. 5 1. Lest by some means the tempter. These means I have 
 
 mentioned in the commentary. — The tempter : 'O 7r£<ga(^«v, the par- 
 ticiple, is put for <5 5r2<§«5-'/!5, the verbal noun, as Beza rightly ob- 
 serves. 
 
 2. May have tempted ; that is, may have succeeded in tempting ; 
 the cause being here put for the effect. 
 
 Ver. 6. And that yc have good remembrance of 21s at all times. 
 The apostle, no doubt, means their remembering him with re- 
 
Chap. III. 
 
 I. THESSALONIANS. 
 
 49 
 
 4 For even when we ^ For even 'noheji we were mtJiyou^ 
 were with you, we fore- we/or etold you, that we were to be af- 
 told you that we were to fiicted in your city: a^ also happen- 
 be afflictedy as also hap- ed, as ye know. And we fled, be- 
 cause Christ commanded us, when 
 persecuted in one city, to flee into 
 another. So that we are not allow- 
 ed to exercise our miraculous powers 
 for saving ourselves from persecu- 
 tion. 
 
 pened {kxi, 209.), as ye 
 know. 
 
 account of his not loving the Thessalonians. 
 
 5 For this reason also, 
 no longer bearing MY 
 ANXIETY, I sent to know 
 your faith, lest by some 
 means the tempter^ ?nay 
 have tempted you, and 
 our labour have become 
 in vain. 
 
 6 But now when Ti- 
 mothy came to us from 
 you, and gave us the good 
 news of your faith and 
 love, and that ye have 
 good remembrance of us 
 at all tijnes,^ ardently de- 
 siring to see us, even as 
 we also TO see you. 
 
 5 For this reason also, no longer 
 bearing my anxiety on your account, 
 I sent Timothy to know your faith : 
 fearing lest, by the calumnies jjropa^ 
 gated concerning me as having no 
 real affection for you, the devil may 
 have tempted you to think me an im- 
 postor, who, in preaching to you, 
 had my own interest only in view, 
 and so my labour in converting you 
 have become fruitless. 
 
 6 But now when Timothy return^ 
 ed to us from you, and gave us the 
 good news of your perseverance in 
 the faith, and of your love to Christ, 
 and to all the brethren in Macedo- 
 nia (chap. iv. 10.); and that ye che- 
 ris/i themost affectionate remembrance 
 of me at all times, as your spiritual 
 lather, and that ye are as earnestly 
 desirous to see me as I am to see you. 
 
 spect, as a teacher sent from God ; and with gratitude, as one who 
 had given them the knowledge of the true God, and of eternal 
 life. These things are the best foundations of a respectful, grate- 
 ful remembrance ; for, as Dr Chandler observes, the persons who 
 are converted by the labours of the faithful ministers of Christ, 
 owe to their spiritual fathers, their own souls ; which is an obliga- 
 tion that will not be soon, or easily forgotten. It were therefore 
 to be wished, that such motives of affection, at least to the office 
 and services of the ministers of the gospel, were more constantly 
 and generally recollected by their hearers. 
 
 VOL. IV 
 
 Ef 
 
30 I. THESSALONIANS. Chap. III. 
 
 7 Therefore, brethren, we 7 A/a raro 'ffa^zzkri&rjiLiv, 
 were comforted over you in ah\(poi, i(p' wmv, en T^affn m 
 all our amiction and distress c\i 1 ^ ' ^ ' 
 by your faith- "^ ''''''^'' ^M^^ ^^«' avayz-^ ^^m, ha 
 
 ' 77ig v(Jbcoi) zsigzojg. 
 
 8 For now we live, if ye 8 'Or/ vvv ?cu(Jbev, iav vijjiig 
 stand fast in the Lord. ^y^^^y^^i iv K^^/o;. 
 
 9 For what thanks can we 9 T/va ya^ Zv^o^^i^ioLV ^y- 
 
 renderto God again for you, mihz&a rco Osoj auTaTrohpai 
 
 for all the joy wherewith we ' ' ,^^ J .^ 
 
 joy for your sakes before our ^ ^ ^^ ' ' ' \^ ' ' 
 
 God %a/po,ot/Sv ot v(jtjOcg S[JbT^o(T^iv rgf 
 
 10 Night and day praymg 10 Ny;irog zai ^(JjS^ag v-rs^ 
 exceedingly that we might s;c7rs^i(j(T8 ho(Jbivot etg to ihiv 
 see your face,^ and might ^ ^^ .tooac^'itov, ko^i TcoLrap- 
 perfect that which is lackmcr ^ .^ ^ 
 in your faith? 7^''' '"'' ^^^^^f^"^^ "^^^ ^^^^^^ 
 
 y|W;fiyv ; 
 
 1 1 Now God himself and 1 1 Avrog h 6 Qsog zoct 
 our Father, and our Lord ^(^rj^o TifJ^aov, zcct 6 Kv^tog rj- 
 
 Ver. 7. — 1. B?/ this, brethren^ ive xioere comforted. Ux^tKXi^^yif^iv, 
 This being the first aorist of the indicative passive, there is no oc- 
 casion to change it into Trxe^xKiKM^vii^i^oc, as some critics propose. 
 
 2. Concerning you^ in all our affiiction and necessity. Aiocy)c\] signi- 
 fies a necessity, or pressure of any kind, but especially that which 
 is occasioned by poverty. This kind of necessity the apostle en- 
 dured now in Corinth, as in other places, particularly in Thessalo- 
 nica, where he wrought with his hands for his own maintenance, 
 and even for the maintenance of his assistants, Acts xx. 34. — The 
 afflictions of which he here speaks, were the persecutions which, 
 in a lesser or greater degree, he suffered from the unbelieving Jews 
 and Gentiles, in every place where he preached the gospel. The 
 apostle's generosity, in bearing all manner of afflictions and straits 
 for the advantage of others with patience, and his rejoicing in them, 
 is truly noble, and worthy of the highest admiration. 
 
 Ver. 8. For novo xue live, when ye stand ^rm in the Lord. The 
 apostle would not have thought life worth the liaving, if his disci- 
 ples had not persevered in the faith. But having heard of their 
 fitedfastness, all sense of his misery was gone, and joy had taken full 
 possession of his soul : he really lived. In like manner, faithful mi- 
 nisters of the gospel, after the apostle's example, have no higher 
 joy, than when they find their wishes, their prayers, and their la- 
 bours, effectual for the conversion of their people, and for their es- 
 tablishment in truth and virtue. 
 
 Ver. 9 — 1. For all the Jo?/: that is, yor the exceeding great joy. 
 Thus James i. 2., count it all joy : count it the greatest joy. The a- 
 
Chap. III. 
 
 I. THESSALONIANS. 
 
 51 
 
 7 By this^ brethren, 
 we were comforted^ con- 
 cerning you, in all our 
 affliction and necessity,'^ 
 EVEN by your faith. 
 
 8 (Or*.) For now we 
 live,^ (Ififv, 124.) when ye 
 stand^rwz in the Lord. 
 
 9. (rǤ, 98.) But what 
 thanksgiving can we re- 
 turn to God concerning 
 you, for all the joy^ with 
 which we rejoice through 
 you in the presence'^ of 
 our God? 
 
 10 Night and day we 
 most exceedingly request 
 to see your face, and to 
 supply^ the deficiencies of 
 your faith. 
 
 1 1 Now may God him- 
 self, even our Father, and 
 
 7 By this, brethren, iHsoas comfort- 
 ed concetming you, in all my afflic- 
 tions and straits, even by the good 
 news oi your perseverance in the 
 
 faith. See ver. 8. 
 
 8 Because, though in great dis- 
 tress before, / now live, being filled 
 with joy, when ye stand firm in the 
 
 profession of the gospel. 
 
 9 I am made so happy by your 
 perseverance, ihaXlthink it impos- 
 sible sufficiently to thank God con- 
 ce7mingyou,for all the joy with which 
 I now rejoice through you in the pre- 
 sence of God, who knows the truth 
 of what I say. 
 
 10 Evening and morning, my 
 thanksgivings are accompanied with 
 the most earnest requests, that God 
 would permit me to see you, that I 
 may supply what is wanting in your 
 
 faith, by explaining to you more 
 particularly the foundations, and 
 practical tendency of your faith. 
 
 1 1 Now may God himself, even our 
 Father, and our Lord Jesus Christ, 
 
 postle's joy arose, first from the conversion of the Thessalonians, 
 and next from their steady perseverance in the faith and profession 
 of the gospel, amidst great temptation and persecution. 
 
 2. Inthe presence of our God. Joy in the presence of God, sig- 
 nifies not a carnal or worldly joy, but a spiritual joy, such as God 
 approves. 
 
 Ver. 10. And to supply the deficiencies of your faith. Kecrx^ticrxif 
 sometimes signifies to reduce that which is out of joint; and having 
 reduced it, to knit and strengthen it. Sometimes also it signifies 
 to make a thing perfect, Heb. xiii. 21.; in which latter sense it 
 seems to be used in this passage. For the apostle wished to give 
 the Thessalonians more complete views, both of the doctrines and 
 evidences of the gospel, and to impart to them spiritual gifts in 
 greater plenty. Rom. i. 11. 
 
 Ver. 11. — 1. And our Lord Jesus Christ. Prayers are likewise 
 addressed to Jesus Christ, 2 Thess. ii. 16, 17., and iii. 5. Benson 
 contends that these prayers are addressed to Christ as mediator, 
 to whom God has given all power in heaven and on earth. Others 
 are of opinion that these prayers were addressed to him as God ; 
 for unless he is every where present, how can he hear the prayers 
 which are every where put up to him by his disciples ? 
 
52 I. THESSALONIANS. Chap. III. 
 
 Jesus Christ, direct our way ^cov Irjffag X^igog xanvhmt 
 
 unto you. ^yjy q^q^ yi^jjc^v 'pT^og v[Jjag. 
 
 12 And the Lord make 12 *T^a^ h 6 Kv^tog ttXso- 
 you to increase and abound i,(x,ffai fcoci 'Treoifffrevffai ttj aya- 
 in love one towards another, ^^.^^^ oCky.7i^^g itm ug Travrag, 
 and towards all men, even ^'^^ ^^^^ . . 
 
 as we do towards you : s i i 
 
 13 To the end he may sta- 13 E/j ro sn^iiai V(Jtjcuv rag 
 
 blish your hearts unblame- za^hiccg cepsp-rrs^g iv ayiojcrvv/i, 
 
 able in holiness before God z^-^^oakv rov 05oy y.ai Tcar^og 
 
 even our Father, at the com- ^^^,^ g, ^^ 'Trapovdia rov Ky- 
 
 mff of our Lord Jesus Christ ' r 't ^ v *-. . ..r^^ 
 
 with all his saints. ?""' "f**^" ¥"" ^^'^"^ '^'^ 
 
 'Travrojv roov ccyiuv ccvrov. 
 
 2. Afa-?:e straight our ivai/ unto you. This prayer is founded on 
 the supposition, that the common events, on which the apostle's 
 prosperous journey to the Thessalonians depended, were under the 
 direction of Christ, as Lord. The apostle, I think, was heard in 
 this prayer ; for seeing, we are told, Acts xx. 2., that he gave the 
 brethren in Macedonia much exhortation^ we may believe he did not 
 pass by the Thessalonians, whom he was so desirous to visit. 
 
 Ver. 12. — 1. And may the Lord Jilt you, and make you overJloU) 
 mth love to one another. In this and the preceding verse, Christ 
 is addressed by prayer ; because, although all blessings come from 
 God, as the original fountain, they are conveyed to us by Christ, 
 to whom the father hath delegated the power of bestowing every 
 blessing, whether of nature, or of providence, or of grace. The 
 apostle's example in praying fervently for his disciples, well de- 
 serves to be imitated by all the ministers of the gospel. 
 
 2. And to all, even as we also to you. Chandler's remark on this 
 passage is excellent. The apostle loved the Thessalonians as a fa- 
 ther loves his children, and as a mother the infant at her breast, 
 chap. ii. 7. This his great love to them, made him solicitous for 
 their perseverance and salvation ; so as to be willing to be perse- 
 cuted, and to live in continual straits, chap. iii. 7. : and to lose his 
 life, chap. ii. 8. if it could have contributed to their perseverance 
 in the faith, and to their eternal happiness. Generous apostle! 
 How like the master he served ! Well therefore might he propose 
 his own love to them, as a pattern of their love to one another, and 
 to all. What an excellent religion is the Christian, which enjoins 
 such an universal benevolence, even towards enemies and persecu- 
 tors, and which roots out of the mind every tendency to anger, en- 
 vy, malice, and revenge ! 
 
 Ver. 13. — 1. That he may establish your hearts. The heart is here 
 put for the whole person, by an usual figure of speech. 
 
 2. Unblameable in holiness before God, These are high expres- 
 sions, when applied to sinful men ; but through the giace of God, 
 
Chap. III. I. THESSALONIANS. 53 
 
 our Lord Jesus Christ,* by whom the affairs of the world are 
 make straight our way governed, remove every obstacle that 
 unto you.* may hinder my prosperous journey to 
 
 you, 
 
 12 And may the Lord 12 And may the Lord Jesus in 
 Jill you, and make YOU whom yehsiYehe\ie\ed,JillyoUy and 
 
 overflow with love to one make you overflow with love to one 
 another, * and to all, even another, and to all men ; even to un- 
 as we also to you ,-* believers, enemies, and persecutors, 
 
 after the manner that we also over- 
 Jlow with love to you, 
 
 1 3 That he may esta- 1 3 In order that he may establish 
 hlish your hearts^ unbla- you unblameable in holi?iess before 
 meable in holiness be- God, who is eve7i the father of us 
 fore God^ even our Fa- Gentiles, at the coming of our Lo?^d 
 ther, at the coming of our Jesus Christ to judgment, (ch. v. 23.) 
 Lord Jesus Christ, with attended by all his holy angels, who, 
 all his holy angels.^ with joy, will witness your accep- 
 tance and glorious reward. 
 
 and the mediation of Jesus Christ, the frailties of the sincere will 
 be pitied, and their sins forgiven. In short, they shall be treated 
 by God, before whom they are to appear after the judgment, as if 
 they had been always unblameable. They shall receive the reward 
 due to a perfect righteousness. 
 
 3. At the coming of Jesus Christ with all his holy angels. 'Ayiois. 
 We are told, Matt. xvi. 27. xxv. 31. 1 Thess. iv. 16., that the an- 
 gels will attend Christ, when he comes to judgment. These are 
 called Christ's ^y<o<, hol^ ones, on account of their perfect purity, 
 Deut. xxxiii. 2., Zech. xiv. 5. They are likewise called his holi/ 
 myriads, Jude, ver. 14. It is of them, and not of the righteous, 
 that the apostle here speaks ; for the righteous will not appear till 
 they are raised from the dead, so cannot come with Christ from 
 heaven. On that awful day, all the righteous, after their resur- 
 rection, shall stand before the judgment-seat of Christ. The wic- 
 ked likewise shall be there as criminals. And even the evil angels, 
 who are now reserved in chains of darkness to the judgment of that 
 day, being brought thither, shall be sentenced to punishment. The 
 design of Christ in coming to judgment, is to complete the kind 
 design of his first appearance. Then he came to put mankind in 
 the way of salvation. Now he will appear to bestow that salvation 
 on the heirs thereof, by a solemn sentence pronounced in the hear- 
 ing of the assembled universe. God grant that we may be among 
 those, whom Christ's sentence shall establish unblameable in holi- 
 nessj and who shall go with him into heaven. 
 
54 View. I. THESSALONIANS. Chap. IV, 
 
 CHAP. IV. 
 
 View and Illustration of the Precepts and Discoveries contain^ 
 ed in this Chapter, 
 
 rpO make all mankind sensible how worthy of God the 
 -1- Christian religion is, St Paul and his assistants, in this, 
 chapter, appeal to the holy nature of the precepts of the gospel, 
 which they delivered to the Thessalonians from the very first. 
 In reckoning this appeal, a third argument in proof of the di- 
 vine original of the gospel, I think I am not mistaken. Be- 
 cause if the apostle's intention therein, had only been to ani- 
 mate the Thessalonians to a conversation worthy of their 
 Christian profession, there was no occasion for his insisting so 
 earnestly, and so repeatedly, on his having formerly delivered 
 all these precepts to them ; but his enjoining them now, in the 
 name of God and of Christ, would have been sufficient. 
 
 To this account of the apostle's design, in calling the atten- 
 tion of the Thessalonians to the precepts of the gospel, I can- 
 not think it any objection, that he has not, in so many words, 
 declared it to be his design. In the essay on his style and 
 manner of writing, we have taken notice, that it was not his 
 custom formally to declare the purpose for which his arguments 
 are introduced. That circumstance he leaves his readers to 
 gather from the nature of the things which he writes. In the 
 present case, therefore, seeing he appealed to the command- 
 ments which he had given them in the name of the Lord Je- 
 sus, the author of the gospel, after putting them in mind of the 
 miracles which he had wrought in their presence, and of his 
 own sincerity, and disinterestedness in preaching the gospel, 
 can it be thought that he made such an appeal in such a dis- 
 course, with any other view but to make all who should read 
 this letter, sensible that the gospel, being worthy of God, is 
 truly of divine original ? 
 
 Let us now see how the apostle states this argument. First 
 of all, he besought and exhorted the Thessalonians, by the 
 Lord Jesus, to abound in that holy manner of living, which he 
 and his assistants had formerly assured them was the way to 
 please God, ver. 1. — Next he told them, they knew what com- 
 mandments he had given them by order of the Lord Jesus, 
 ver. 2. — Then repeated some of these commandments ; where- 
 by it appears, that they were directed chiefly against those abo- 
 minable iinj)urities, in which the heathens universally lived, 
 and which many of them practised as worship acceptable to 
 
Chap. IV. I. THESSALONIANS. View. 55 
 
 their idol gods. In particular, he had represented to them, 
 that God willed their sanctification, and their abstaining from 
 all the kinds of whoredom, ver. 3. — By declaring this to be the 
 divine will, the apostle made the Thessalonians sensible from 
 the beginning, that the will of the true God was a very diffe- 
 rent will from that of the gods whom they formerly served, 
 who willed their votaries to worship them with the grossest 
 acts of uncleanness and intemperance. He told them likewise, 
 that God willed them to use their body in an holy and ho- 
 nourable manner, ver. 4. — not as a passive instrument of lust, 
 after the manner of the Geritiles, who beifig ignorajit of God, 
 committed these base actions in honour of their false deities, to 
 whom they ascribed the most immoral characters, ver. 5. — 
 Also it was the will of God that no man should injure his bro- 
 ther in respect of chastity, because the Lord Jesus will punish 
 men for all such wicked actions. This, the apostle affirmed, 
 he had formerly told and fully testified to them, ver. 6. — Be- 
 sides, they were to consider, that God had not called them to 
 be his votaries, for the purpose of gratifying an impure lust, 
 as the heathen gods were supposed to have called their vota- 
 ries, but to a continued life of purity, ver. 7. — And therefore 
 he assured them, that whosoever despised his precepts con- 
 cerning purity, despised not men only, but God, who had given 
 him his Holy Spirit, and had inspired him to deliver these 
 precepts in his name, ver. 8. — By ending his appeal to the 
 commandments, which he had delivered to the Thessalonians 
 from the beginning, with this solemn declaration, the apostle 
 had directly affirmed, that all the precepts of the gospel are 
 the precepts of God, and every way worthy of him. And by 
 placing them in this light, he holds them up to the view of all 
 mankind, as a clear proof of the divine original of the gospel ; 
 or, as the apostle himself expresses it, chap. ii. 13., as a proof 
 that the gospel is the word, not of men, hut of God ; which it 
 would not be, if its precepts were not precepts of holiness. 
 
 To complete this argument, St Paul shews the efficacy of 
 the doctrines and precepts of the gospel to make men holy, by 
 taking notice that the Thessalonians, since their conversion, 
 were become remarkable for their love to the brethren, ver. 9. 
 — not in their own city only, but through all the province of 
 Macedonia, And, because, by such a conduct, they greatly 
 strengthened the evidences of the gospel, he exhorted them to 
 abound still more in that excellent virtue, ver. 10. — and earnest- 
 ly to study to be quiet, and to mind their own affairs, and to la- 
 bour diligently in some honest occupation, as he had formerly 
 commanded them, ver. 1 1 . — Because thus they would be esteem- 
 ed, even by the heathens, and have wherewith to supply their 
 
56 View. I. THESSALONIANS. Chap. IV. 
 
 own wants, without being obliged to any person, ver. 12. The 
 lewdness and idleness, and officious meddling in other people's 
 affairs, which the apostle tells the Thessalonians he had con- 
 demned at his first coming among them, and had forbidden 
 under the most tremendous penalties, were vices to which the 
 Greeks in general were excessively addicted : and therefore, 
 in thus addressing them, it is evident he was by no means 
 desirous of accoimnodating the gospel to the humours of men. 
 
 The direct and open appeals made, in this epistle, to the 
 Thessalonians, and to all in whose hearing it was to be read, 
 concerning the sanctity of the precepts which the apostle de- 
 livered in public and in private, whether at his first coming 
 among them, or when he was better acquainted with them, are 
 clear proofs that the preachers of the gospel did not, like the 
 Greek philosophers, hold an esoteric and an exoteric doctrine ; 
 the one calculated for the learned, and the other for the vul- 
 gar. Their doctrines and precepts were the same in all places, 
 and to all persons. These appeals likewise prove, that the 
 gospel itself differed widely both from the heathen mysteries, 
 in which great excesses were committed by the initiated ; and 
 from the heathen religions, in which the vulgar were encou- 
 raged to practise many abominable impurities, in honour of 
 their gods ; while in none of these religions, were there set 
 before the people, any just notions of the duties of piety and 
 morality. — The express and solemn prohibitions of all manner 
 of vice, and the earnest recommendations of virtue, which the 
 preachers of the gospel delivered, every where from the begin- 
 nmg in the name of God and of Christ, are no small argu- 
 ments that these men were really commissioned and inspired 
 by God. For if they had been impostors, they would not 
 have prescribed a discipline, so contrary to the avowed incli- 
 nations and practices of the bulk of mankind. The writers, 
 therefore, of this epistle, very properly insist on the sanctity 
 of the precepts which they enjoined to their disciples from the 
 first, as a strong collateral proof of the divine original of the 
 gospel ; because a pure morality is so essential in any religion 
 pretending to be from God, that if the gospel had in the least 
 encouraged its votaries in licentiousness, the other arguments, 
 by which it is supported, would be of less avail to prove its di- 
 vine original. 
 
 In the remaining part of this chapter, the apostle calls the 
 attention of the Thessalonians to the dignity of Jesus, the au- 
 thor of the gospel, and to his power as judge of the world, by 
 foretelling and proving that he will return to the earth, at- 
 tended by angels, for the purpose of carrying the righteous 
 with him into heaven. Here, however, it is to be observed, 
 
Chap. IV. I. THESSALONIANS. View. 57 
 
 that, although the apostle's professed design in advancing these 
 things, was to moderate the sorrow of the Thessalonians for 
 their dead relations, ver. 13. — yet, as shall be shewn in the 
 illustration prefixed to chap, v., his intention likewise, in this 
 display of the dignity and power of Jesus as judge, was to 
 suggest a fourth argument for establishing the divine original of 
 the gospel. Accordingly, in proof of Christ's return from hea- 
 ven, to judge mankind, the apostle appealed to an event which 
 was then past ; namely, to Christ's resurrection from the dead ; 
 and affirmed, that if'isje believe Jesus died^ and rose again, we 
 must also believe his return to judgment, and his bringing the 
 righteous into heaven, ver. 14 — Next, for the consolation of 
 the Thessalonians, he assured thein by the word, or command- 
 ment of the Lord, that such of the righteous as are alive at the 
 coming of Christ, shall not anticipate them who are asleep, by 
 being glorified before them, ver. 15. — Then, to make the 
 Thessalonians sensible of the power and glory of Christ as 
 judge, he told them that the attendant angels will announce 
 his arrival with a shout ; that the archangel, who, at Christ's 
 descent, is to preside over the angelical hosts, will utter his 
 voice ; that a great trumpet shall sound, to call the dead out 
 of their graves ; and that the righteous shall risejirst, ver. 16. 
 — Lastly, he informs us, that when the judgment is ended, the 
 righteous shall be caught up in clouds, to join the Lord in the 
 air; and so they shall be for ever with the Lord, ver. 17. — 
 These great discoveries being very useful for encouraging the 
 disciples of Christ, when persecuted, and for strengthening 
 their faith in the gospel at all times, the apostle desired the 
 Thessalonians to comfort one another, in their most pressing 
 straits, by making them the subject of their daily conversations, 
 ver. 13. 
 
58 
 
 I. THESSALONIANS. 
 
 Chap. IV. 
 
 Third At'gument in proof of the Divine Original of the Gospel, 
 
 Old Translation. 
 Chap. IV. 1 Furthermore 
 then we beseech j^ou, bre- 
 thren, and exhort i/ou by the 
 Lord Jesus, that as ye have 
 received of us how ye ought 
 to walk, and to please God, 
 so ye would abound more 
 and more. 
 
 2 For ye know wliat com- 
 mandments we gave you by 
 the Lord Jesus. 
 
 3 For this is the will of 
 God, even your sanctifica- 
 tion, that ye should abstain 
 from fornication : 
 
 4 That every one of you 
 should know how to possess 
 his vessel in sanctification 
 and honour : 
 
 Greek Text. 
 
 1 To XoiTTov av, ah\<poi^ 
 
 [Jbsv zv YiuQ^ico \r,(rov^ z,aOajg wa- 
 gaXaSsrg -ra^' ^(jucov ro 'prcog hi 
 v(jL>ocg 'TTB^fTrareiv zai a^s^xuv 
 
 2 O/^ars ya^ rtvccg -ra^ay- 
 ysktag ihooKaiMv v^jIV ha tov 
 
 02S?, ayia^iMog v[jbcov, a-rs^s- 
 ff^a/ v[/jag utto ryjg -TTo^mag' 
 
 4< Y.ihmi izcc^ov vf/juv ro 
 zavra (Tfcsvog KTaadcci zv ay/- 
 a(T[/jco Ttai ri^Yi' 
 
 Ver. 1. Seeing ye have received from us, how you ought to tvalkand 
 please God. Here the apostle puts the Thessalonians in mind, that 
 from his first coming among them, he had exhorted them to live in 
 a holy manner, if they meant to please the true God, in whom they 
 had believed ; and that he had explained to them the nature of that 
 holiness which is acceptable to God. The same method of exhor- 
 tation and instruction, he, no doubt, followed in all other cities and 
 countries. — For the particular meaning of the word received, see 
 Coll. ii. 6. note. 
 
 Ver. 3. — 1. For this is the will of God. Because the apostle knew 
 that the Thessalonians, after the example of their philosophers, 
 and great men, and even of their gods, had indulged themselves 
 without restraint, in all manner of sensual pleasures, he, in the 
 first sermons which he preached to them, inculcated purity, as the 
 will of God. The same precepts he now renewed, because the 
 Thessalonians were in danger of fancying, there was no great 
 harm in practices which they found all ranks of men following. 
 
 2. Even your sanctification. \\yicx,(rf/,o<; here does not signify the 
 separation of the Thessalonians from the heathen world, and their 
 consecration to the service of God ; a sense in which the word is 
 used, Judg. xvii. 3. Sirach vii. 31., but their separation from those 
 impure lusts and base actions, by which the heathens honoured 
 
Chap. IV. 
 
 I. THESSALONIANS. 
 
 59 
 
 taken from the holy Nature of its Precepts. 
 
 New Translation. 
 CHAP. IV. 1 (To 
 
 y.oi'xov av) What remains 
 then brethren^ iSj we be- 
 seech and exhort you by 
 the Lord Jesus, (xuBag, 
 203.) seeing ye have re- 
 ceived yrom us, how ye 
 ought to walk, and please 
 God,^ that ye would a- 
 bound more THEREIN. 
 
 2 For ye know what 
 commandments we gave 
 you by the Lord Jesus. 
 
 3 For this is the will of 
 God,^ EVEN your sancti- 
 fication,^ that ye should 
 abstain from "whoredom. 
 (I Cor. V. L, note L) 
 
 4 That every one of 
 you should know to pos- 
 sess his own hody^ in 
 sanctification and ho^ 
 nour ;* 
 
 Commentary. 
 CHAP. IV. 1 WJiat remains 
 then, brethren, is, that in farther 
 proof of the divine original of the 
 gospel, we appeal to the purity of 
 its precepts. JVe therefore beseech 
 and exhort you by the Lord Jesus, 
 seeing ye have formerly been taught 
 by us, hoxo ye ought to behave in or- 
 der to please God, that ye would a- 
 bound more in that holy way of living. 
 
 2 For ye know what command- 
 ments, at the first we gave you, by 
 authority from the Lord Jesus, as 
 pleasing to God : commandments 
 very different from those enjoined 
 by the heathen priests, as pleasing 
 to their deities. 
 
 3 For we told you. This is the 
 command of God, even your sancti- 
 fication : and, in particular, that ye 
 
 shotdd abstain from every kind of 
 whoredom ; and I now repeat the 
 same injunction to you. 
 
 4 I told you also, this is the will 
 of God, That every one of you should 
 use his own body in that holy and 
 honourable manner, which is suit- 
 able to your profession and hopes, 
 as Christians ; 
 
 their false deities. It is therefore put for moral holiness ; as it is 
 likewise, ver. 4. 7. of this chapter. 
 
 V'er. 4. — That every one of you should kno'vo to possess his own 
 body. To sscvra o-fcivog, literally, his otvji vessel. But this word, in 
 other passages, signifies the body ; 1 Pet. iii. 7., Givi7ig honour to the 
 tvfe, as the weaker vessel ; that is, as being weaker in body. — 1 Sam. 
 xxi. 5., And the vessels (bodies) of the young men are holy. Lucre- 
 tius likewise uses the Latin word vas, to signify the body, lib. iii. 
 ver. 44L The body was called by the Greeks and Romans a ves- 
 sel, because it contains the soul, and is its instrument. The apos- 
 tle's meaning may be, let every man consider his body as a vessel 
 consecrated to the service of God ; and let him dread the impiety 
 
6a 
 
 I. THESSALONIANS. 
 
 Chap. IV. 
 
 5 Not in the lust of con- 
 cupiscence, even as the Gen- 
 tiles which know not God : 
 
 6 That no man go beyond 
 and defraud his brother in 
 ajiy matter ; because that the 
 Lord is the avenger of all 
 such, as we also have fore- 
 warned you and testified. 
 
 7 For God hath not call- 
 ed us unto uncleanness, but 
 unto holiness. 
 
 8 He therefore that de- 
 spiseth, despiseth not man, 
 but God, who hath also given 
 unto us his Holy Spirit. 
 
 5 M^ zv 'Tra^et eTnOvf/biag, 
 
 udoTcc rov 0gov 
 
 6 To yij7i v^rs^^atrnv zai 
 
 rov ah'k<pov avra' dtort ez- 
 hizog 6 K.v^iog 'Tre^t ttccvtcov ra- 
 rojv, Tccc&ug Jiai '7roosi7ra[/jev 
 v[Jbiv, zai diS[Jijcc^rv^a(jjeda. 
 
 7 Ov ya^ zzccXs(TSi/ '^(jjccg 6 
 &sog B'TTi aza^a^ffia, ccXk* ev 
 
 8 Toiya^av 6 a^zrm^ nx, 
 av^^co'Trov adirsi, aWa rov 02Of 
 rov zoLi hvra ro Ilviv(jja. ccvra 
 ro ayiov sig ^[juag. 
 
 of polluting it, by any vile clislionourable indulgence whatever, or 
 by putting it to any base use. — Our knowing to use our body in 
 sanctification and honour implies, as Benson observes, that we 
 know to avoid all incentives to lust, such as dissolute company, 
 obscene discourse, lewd songs and pictures, the reading of loose 
 books, drunkenness, luxury, idleness, and effeminacy. 
 
 2. In sanctification and honour. The doctrine of the gospel, 
 1 Cor. vi. 15., that our bodies are members of Christ, and. that they 
 are to be raised at the last day in glory and honour, lays Christians 
 under the strongest obligation, to use their bodies only for the pur- 
 poses of holiness. And, if any one uses his body otherwise, giving 
 it up to fornication, and subjecting it to the will of an harlot, he 
 injures Christ and dishonours his body, by making it incapable of 
 a blessed resurrection to eternal life. AH these considerations 
 the apostle has suggested, 1 Cor. vi. 13 — 20. 
 
 Ver. 5. Not in the passion of lust, even as the Gentiles. Having 
 mentioned whoredom, the apostle, by the passion of lust, means un- 
 natural lusts. See Rom. i. 26, 27. 1 Cor. vi. 9. note 2., where are 
 descriptions of the sensual practices of the heathens, which cannot 
 be read without a mixture of pity and horror. 
 
 Ver. 6. — 1. That Jio man go beyond bounds. 'y^8^?«<v£<v, proper- 
 ly signifies the bold and violent leaping over or breaking through 
 any fixed boundaries. The fixed boundaries of which the apostle 
 speaks, are those of chastity, or justice in general, by dishonour- 
 able attempts upon the bodies of the wives, or children, or rela- 
 tions of others. 
 
 2. Or defraud Jits brother in fhis mailer. Sec Ess. iv. 71. Or 
 
Chap. IV 
 
 I. THESSALONIANS. 
 
 61 
 
 5 Not in the passion of 
 hist, even as the Gen- 
 tiles ^ who know not 
 God; 
 
 6 That no man should 
 go beyond boufids, ^ {kui, 
 206.) or defraud^ his 
 brother in this matter, 
 because the Lord is an 
 avenger {tts^i, 206.) for 
 all such ; as we also^r- 
 merly told, ajid fidly tes- 
 tified to you, 
 
 7 (rcfg, 91.) Besides, 
 God hath not called us 
 {izri, 190.) for impurity, 
 but (sv) to holiness. 
 
 8 Wherefore then, he 
 'who despiseth us, de- 
 spiseth not man, but 
 Godji who («^<, 218.) 
 certainly hath given his 
 Spirit, the Holy Spirit 
 («5) to us. 
 
 5 And not as a passive subject of 
 lust, after the manner of the Gen- 
 tiles, "who have no knomoledge either 
 of the character of God, or of what 
 is acceptable to him : 
 
 6 That no man should go beyond 
 the bounds of chastity ; or defraud 
 his brother in this matter, by defiling 
 either him, or his relations, whe- 
 ther male or female ; because the 
 Lord Jesus will severely punish all 
 such gross misdeeds, as I also former- 
 ly told, and f idly testified to you, 
 when I preached to you in Thes- 
 salonica. 
 
 7. Besides, God hath not called us 
 into his kingdom and promised us 
 pardon, that we shoidd live in impu- 
 rity ; but to follow holiness, 
 
 8 Now, therefore, he who despi- 
 seth usy our precepts and declara- 
 tions ; because they are contrary to 
 the practice of the heathen world, 
 or because he thinks them too se- 
 vere, despiseth not man only, but 
 God, who certainly hath given his 
 Spirit, the Holy Spirit to us. 
 
 the translation may run, in the matter, namely, of which the apos- 
 tle had been speaking. Beza and Le Clerc understand this as a 
 prohibition of injustice in general : Ne quis opprimat, aut habeat 
 quaestuiy in idlo negotio, fratrem suum ; and for this sense of ^Aeo- 
 fiKTiiv, Le Clerc (in Hammond,) quotes 2 Cor. vii. 2. xii. 17, 18. 
 But the context determines its meaning here, to that kind of injury 
 by which our brother's chastity is violated. Accordingly, 7rA£ovg|<flc, 
 which signifies the excess of evil desire in general, is used to de- 
 note the excess of lust : Ephes. iv. 19., to twrk all uncleanness, ev 
 73-Xiovi£,ici, with greediness, 
 
 Ver. 8. Ovx u^iTii. Despiseth not man but God, The apostle 
 here seems to have had our Lord's words in his eye, Luke x. 16., 
 c a^iroiv. He that despiseth you, despiseth me ; and he that despiseth 
 me, despiseth him that sent me. In this passage, St Paul asserts his 
 own inspiration in the strongest terms, and with the greatest so- 
 lemnity ; having in view to instruct the young and giddy and all 
 who despised his precepts concerning chastity as too severe. 
 
62 I. THESSALONIANS. Chap. IV. 
 
 9 But as touching bro- 9 Us§, Si mg (pikah^pag 
 
 therly love, ye need not that ^ ^„^, p^,, - 
 
 I wnte untoyou; for ye c^^rl, ya^ vf^u, {mukto i,, 
 
 yourselves are tauffht ol God / s / ^ ^^cuutuu^^Ltu^ >i^^ 
 
 to love one another. ^'^ ^^ ^^^^^^ aXkr^^g. 
 
 lOAndindeedyedoitto- lo Ka^ ya^ Tffoisin avro 
 
 ward all the brethren which ,,g ^^.^ag r^g cchX^^g n^g sp 
 
 are m all Macedonia: but we ^ T\/r ^ 
 
 beseech you, brethren, that f '^ ^'^ Ma..ihpicc' ^a^c^za- 
 
 ye increase more and more; ^^i^^^ 6i vi^a^g, a.h\<poi, xirg^/^r- 
 
 ^gyg/v [jbaXkop' 
 
 11 And that ye study to n Ka/ (ptXoniJtjBKr^at ^crv- 
 be quiet, and to do your own p^^^^ ^.^^ Tu-pao-^rs/i^ ra /^/a, 
 busmess, and to work with p c\ ^ 
 
 your own hands, as we com- » ^ » r 
 
 manded you. ^'^ ^i^^"' ^^^^^ ^^''^ 2<ra^;7y/i/- 
 
 12 That ye may walk ho- 12 'Im zsz^irarrirz tvffXJJ- 
 nesdy toward them that are ^omg TSgog rag gjo;, xat (junkm 
 without, and that ye may , ^ 
 
 have lack oi nothina:. * 
 
 Ver. 9. jPco* ^e yourselves are taught of God to love one another. 
 The aposde alludes to Isaiah liv. 13., where the prophet, speaking 
 of the effectual instruction which believers should receive under 
 the gospel dispensation, says, All thy children shall be taught of 
 the Lord. — To be taught of God^ signifies to be so effectually in- 
 structed by God, as to do the thing which he teaches. See Heb. 
 vii. ver. 10. note 2. — The Thessalonians were thus taught of God; 
 for they actually loved one another sincerely, chap. i. 4. 
 
 Ver. 11. — 1. And to mind your oxvn affairs. Timothy, it seems, 
 had brought word, that notwithstanding the prohibitions the apos- 
 tle had given to the Thessalonians, when present with them, some 
 of them still continued to meddle with other people's affairs, in a 
 way that did not belong to them ; and that this had led them into 
 habits of idleness. The truth is, that manner of spending time, 
 which the apostle calls disorderly tvalking^ 2 Thess. iii. 6. 11., was 
 too much practised by all the Greeks ; as may be gathered from 
 the character given of them, Acts xvii. 21., For all the Athenians, 
 and strangers which xuere there^ spent their time in nothing else^ but 
 either to tell or to hear some new thing. Whitby thinks the apostle 
 also meant by this injunction, to exhort the Thessalonians to avoid 
 the custom, then common, of trusting all their affairs to slaves and 
 servants. But as his epistle was directed to a church in which there 
 were many common people, the precept of working with their own 
 hands for their maintenance, was very proper ; being designed to 
 prevent the heathens from reproaching the gospel, as encouraging 
 idleness in those who professed it. 
 
Chap. IV. 
 
 I. THESSALONIANS. 
 
 63 
 
 9 But concerning bro- 
 therly love, ye have no 
 need that I write to you ; 
 for ye yourselves are 
 taught of GocP to love 
 one another. 
 
 10 (Ktff< yci^, 94.). And 
 indeed ye do it towards 
 all the brethren, who 
 are (ev, 167.) through all 
 Macedonia : but isoe ex- 
 hort you, brethren, to a- 
 bound more therein, 
 
 11 And earnestly to 
 study to be quiet, and to 
 mind your own affairs,^ 
 and to work with your 
 own hands,* as we com- 
 manded you. 
 
 12 That ye may walk 
 decently^ towards them 
 KSiho are without, and may 
 have need of nothino*. 
 
 9 But, however needful it may 
 be, to put you in mind of the pre- 
 cepts formerly delivered to you, con- 
 cerning chastity ; concernijig that 
 jpure love which is due to your Chris- 
 tian brethren, ye have no need that 
 I write to you agaiii ; for ye your- 
 selves are taught of God to love one 
 another as brethren. 
 
 10 And indeed, I hear ye not on- 
 ly love the brethren in your own 
 city, but ye do it to all the brethren, 
 who are throughout the whole pro- 
 vince of Macedonia, by relieving 
 them in their straits : however, I ex- 
 hort you, brethren, to abound still 
 more, in that amiable disposition. 
 
 1 1 And earnestly to study to avoid 
 a contentious meddling disposition, 
 whether on pretence of public-spi- 
 ritedness, or any other pretence ; 
 and to mind yo7ir own affairs, and to 
 work with your own hands, at your 
 respective occupations, as I com- 
 manded you, when I was with you. 
 
 12 That your behaviour may be 
 comely in the sight of the heathen, 
 who might speak evil of the gospel, 
 if ye become idle. Also that being 
 able to supply your own wants, ye 
 may have need of nothing from 
 others. 
 
 2. And to tvork with your own hands. E^ycc^sir^ui here denotes 
 the labour performed by the poorer sort. Many of the Thessalo- 
 nian brethren were employed in trade and manufactures : others of 
 them gained their livelihood by serving traders, manufacturers, 
 farmers, &c. To such, the injunction of labouring with their hands, 
 was given with great propriety, to prevent the heathens from ima- 
 gining, that the gospel encouraged sloth in those who had embra- 
 ced the Christian religion. 
 
 Ver. 12. Walk decently. Eva-^Yifjconoi signifies a graceful carriage 
 and motion of the body. Applied to manners, it denotes such a 
 behaviour, as gains the approbation of those who behold it. 
 
64 I. THESSALONIANS. Chap. IV 
 
 Fourth Argimenfy taken from the ResurrcctioJi of Jems the Au' 
 
 Governor cmd Judge of the World, 
 
 13 But I would not have is Ov ^sXo; h v^ag ay- 
 
 youto be ignorant, brethren, ^^g^j,^ ah'k(poi, 'TTZpi rcov Kznoi- 
 
 concerning them which are ;^^ u.n\v7rmOs, ;.«- 
 
 asleep, that ye sorrow not \ ^ r ^ ^ 
 
 even as others which have ^^^ ^^^ ^' ^^'^^' ^' ^^ ^>^'^^^^ 
 
 no hope. s>.T/da. 
 
 14- For if we believe that 14. E/ ya^ rffi5zuo[jjZv on 
 
 Jesus died, and rose again, I^j^.^^ a^g^ai^s ;ta/ avs?-/}, ^rat 
 
 even so tliem also which ^^^^ j ^^ ^ zo^[J.7jh,rocg he 
 
 sleep m Jesus will God bnnir j ^ ' 
 
 with him. ''^ ^^^^' ^^^' ^^^ "^^^• 
 
 Ver. 13. — 1. Concerfiing than voho sleep. Ki>coi^n/^ivm. Who have 
 slept. But the preterite often denotes the continuation of the state 
 expressed by the verb, Ess. iv. 10. — In scripture death is compared 
 to sleep, because it is a relaxation from the toils and afflictions of 
 life, and a short suspension of the powers of sense and action ; and 
 because it is to be followed with a reviviscence to a more vigorous 
 and active bodily life than we enjoy at present. The expression 
 in this verse, them who sleepy and that in ver. 1.5. 17., tve the livi?ig 
 •who remain, are general. Yet from the whole strain of the discourse, 
 it is evident, that the righteous only are meant in these expressions. 
 Accordingly they are called, ver. 14., them who sleep in Jesus ; and 
 ver. 16., the dead in Christ. Besides, of them only can it be said, 
 ver. 17. J that thei/ shall be caught up in clouds, to meet the Lord in 
 the air ; — and be for ever ivith the Lord. See ver. 16. note 5. and 
 1 Cor. XV. 42. note 3. 
 
 2. That ye may not he grieved even as others. It was the custom 
 of the heathens, on the death of their relations, to make a shew of 
 excessive grief, by shaving their heads and cutting their flesh, 
 Levit. xix. 27, 28., and by loud bowlings and lamentations over the 
 dead. They even hired persons, who had it for a trade to make 
 these bowlings and cries. But this shew of excessive grief, as well 
 as the grief itself, being inconsistent with that knowledge of the 
 state of the dead, and with that hope of their resurrection, which 
 the gospel gives to mankind, the apostle forbade it, and comforted 
 the Thessalonians, by foretelling and proving Christ's return to the 
 earth, to raise the dead, and carry the righteous with him into hea- 
 ven. 
 
 3. We have no hope. Many of the heathens entertained a belief 
 of a future state, and even some confused notion of the resurrec- 
 tion of the body. But their belief and hope of these things, being 
 derived from nothing but an obscure tradition, the origin of vviiich 
 they could not trace ; and from their own wishes, unsupported by 
 
Chap. IV. 
 
 I. THESSALONIANS. 
 
 65 
 
 thor of the Gospel^ *mkereby God declared him his Son, the 
 
 IS (As, 101.) Now I 
 would not have you to be 
 ignorant, brethren, con- 
 cerning them who sleep, ^ 
 (ver. 14'. 16.) that ye mai/ 
 not he grieved^ even as 
 the others,^ who have no 
 hope.^ 
 
 14 For, if we beUeve 
 that Jesus died, and rose 
 again ; so also, them who 
 sleep (hx) in Jesus,^ (ch. 
 i. 1. note 2.) will God 
 bring with him.^ 
 
 13 I will next speak of Christ's 
 resurrection, and of his return from 
 heaven to raise ;the dead ; because 
 these things not only afford conso- 
 lation to them who have lost their 
 relations, but demonstrate the di- 
 vine original of the gospel. Now 
 I woidd not have you ignorant^ bre- 
 ihretif concerning them who die, that 
 ye may not be afflicted with excessive 
 grief y even as the heathen who have 
 no hope of seeing their dea4 frjencjs 
 again. 
 
 14 For, if we believe that Jesus 
 was put to death for calling himself 
 the Son of God, a7id rose again from 
 the dead, to demonstrate the truth 
 of their assertions ; so also we must 
 believe, that the7n who have died in 
 subjection to Jesus^ will God at the 
 last day bring with him into heaven. 
 
 any demonstrative reasoning, could scarcely be called either belief 
 or hope; and had very little influence on their conduct. None of 
 them had any knowledge or hope of Christ's coming from heaven 
 to raise the righteous with glorious, immortal, incorruptible bodies, 
 and to carry them away to an heavenly country. Neither had they 
 any conception of the employments and enjoyments of that coun- 
 try. St Paul's discourse, therefore, concerning these grand events, 
 must have given much consolation to the Thessalonians, under the 
 death of their relations, as it assured them, that if they died in 
 Christ, they should all meet again, and spend an endless life in 
 complete happiness, never more to part. In this light, death is on- 
 ly a temporary separation of friends, which is neither to be dread- 
 ed nor regretted. — Concerning our knowing one another ac the re- 
 surrection, see chap. ii. 20. note. 
 
 Ver. 14. — 1. So also them xjoho sleep {^loc) in Jesus. Some com- 
 mentators, translating the proposition ^ix by the word^r, think 
 the apostle is speaking of them who suffered death for the sake of 
 Christ. But as all the righteous are to be brought into heaven 
 with Christ, and as in ver. 16. the expression is, dead(iv) in Christy 
 
 VOL. IV. F f 
 
66 I. THESSALONIANS, Chap. IV. 
 
 15 For this we say unto 15 Taro ya^ vfjbtt/ "Kzyoiijiv 
 
 you by the word of the Lord, gj, Xoy^; Ky^;», on m^tg ol 
 
 That we which are alive, and Vcvrig 'ol z^gP^Xg/To^svo/ ug rr.v 
 
 remain unto the coming of ^ iz ^a 
 
 the Lord, shall not prevent ^"P^"^'"" ^« ^"f ' ^ ^^ ^''"- 
 
 them which are asleep. "'"f^^" ''"^ >^'Mhnas- 
 
 I am of opinion that ^la is rightly translated by the preposition in; 
 and that the apostle is speaking of the faithful in general. Others, 
 by them tvho sleep in Jesus, understand them who die united to 
 Christ, as members of his body. But this makes no difference in 
 the sense. 
 
 2. Will God bring ivitk him. The apostle does not mean, that 
 them who sleep in Jesus will God bmzg with him from heaven to the 
 earth to be judged. Their souls only could be so brought, even on 
 the supposition that they had been in heaven, from the time of their 
 death to the coming of Christ. But he is speaking of the whole 
 person of the righteous, their body as well as their soul. And 
 therefore the sense of the passage is, that God will bring the right- 
 eous, not from heaven, but into heaven, with Jesus. According- 
 ly God is said, Heb. ii. 10., to bring many sons into glory ; and Je- 
 sus himself hath declared this to be one of the purposes of his own 
 return to the earth ; John xiv. 3., If I go and prepare a place for 
 yoUf I will come again a7id receive you to myself, that where I am, 
 there ye may be also. Thus understood, ver. l^. contains a general 
 view or proposition of the subject, of which the apostle is going to 
 treat. Perhaps the expression, bring with Jesus, may mean also, 
 bring with Jesus out of the grave into heaven. For we are said to 
 be raised together with Christ. Yet as the word (u^u, ducetj bring or 
 lead, is applicable only to living persons, I prefer the former in- 
 terpretation. — See 1 Cor. xv. 13. note, where the resurrection of 
 the dead is shewed to be a necessary consequence of Christ's resur- 
 rection. 
 
 Ver. 1 5. — 1 . We the living, who remain at the coming of the Lord. 
 This and some of the apostle's other expressions, led the Thessa- 
 lonians to fancy, that he imagined he would be alive at the coming 
 of Christ; consequently, that the day of judgment was to happen 
 in that age. The same imagination several learned moderns have 
 ascribed, not to Paul alone, but to all the apostles ; because in their 
 epistles, they speak of the coming of Christ as then at hand. But 
 in attributing this error to the apostles, these commentators have 
 forgotten that Paul, in particular, wrote his second epistle to the 
 Thessalonians, expressly to assure them, that the day of Christ was 
 not at hand, but at a great distance : Forgotten likewise, what the 
 apostle hath affirmed concerning this passage, that it was written 
 by the command of the Lord. So that if he has erred in this, or in 
 any particular, his inspiration must have been a delusion. Besides, 
 
Chap. IV. I. THESSALOKIANS. 67 
 
 15 (T»Ta v^^, 91. A6- 15 Besides f to shew you in what 
 yo^iv.) Besides this we manner the righteous are to be 
 qffinjt to jou,hy the com- brought into heaven with Christ, 
 ma7id of the Lord, that this I affirm to you hy the command' 
 we the living, i^oho re- 7nent of the Lord Jesus, that such 
 main^ (gfj) at the coming righteous persons as are livi?ig, and 
 of the Lord, shall not remaining on earth, at the coming of 
 anticipate^ them who are the Lord, shall not anticipate them 
 asleep. who have died in subjection to Je- 
 
 sus, by receiving their glorified bo- 
 dy before them ; 
 
 we have no reason to think that Paul imagined he would be ah've 
 at the coming of Christ to judge the world. For with respect to 
 ver. 1 5., We the living, who remain at the coming of the Lord ; and 
 1 Cor. XV. 51., We shall not all sleep, but we shall all be changed, 
 it is evident that whatever force may be in these expressions, to 
 prove that Paul thought he was to be one of the living at Christ's 
 coming to judgment, the expression found, 2 Cor. iv. 14., He who 
 raised up Jesus, shall raise us up also by Jesus, and shall present us 
 with you, must be of equal force to prove, that Paul thought he 
 would be of the number of the dead, who are to be raised by Jesus 
 at his coming. The truth is, such expressions as these, are not to 
 be understood of the writers themselves. They are mere figures of 
 speech, used by the best authors, to draw their reader's attention, 
 or to soften some harsh or disagreeable sentiment ; without intend- 
 ing to represent themselves, either as of the number, or of the cha- 
 racter of the persons with whom they class themselves. Thus Paul, 
 Galat. i. 23., to shew that he was now connected with the disciples 
 of Christ, reckons himself among the number of those whom he had 
 formerly persecuted. They had heard only that he who persecuted 
 us, SfC, Psalm. Ixvi. 6., He turned the sea into dry land ; they went 
 through the food on foot ; there did we rejoice in him. In like man- 
 ner, Hosea, speaking of Jacob, says, chap. xii. 4-., He found him 
 in Bethel, and there he spake with us. This figure, in the mouth of 
 Christ's disciples, has a singular propriety ; because all of them, 
 making but one collective body, of which Christ is the head, and 
 which is united by the mutual love of all the members, individuals 
 may consider every thing happening to the members of this body, 
 as happening to themselves. Wherefore, as Doddridge observes, 
 it was very unjust in Orobio, and I add, in Mr Gibbon, to repre- 
 sent this as an artifice of the apostle, to invite people to Christia- 
 nity, by the expectation of being taken up alive to heaven in a very 
 little time. Limb. Coll. page 75. 
 
 2j {Ov ^n (p^oi(ra(Aiv,) Shall not anticipate: So the word should 
 be translated here. For, (p^mmv, signifies to get before another in 
 a race or journey. 
 
68 I. THESSALONIANS. Chap. IV. 
 
 16 For the Lord himself 16 'Or; avTog 6 Kv^tog zv 
 shall descend from heaven zeUvtriMccTt, iv (pojvr} oc^x^yreka, 
 with a shout, with the voice ^^^ g, ^aXT/y// Se^ ^caraQri' 
 
 Ver. 16. — 1. For the Lord himself shall descend Jrom heaven. 
 Kurec^nirircci cctt a^xvn, does not imply that the Lord Jesus is to fix 
 his tribunal on the earth ; but that he will descend so as to fix his 
 seat in the air, at such distance from the earth that every eye shall 
 Bee him, and every ear hear his voice, when he passes the awful 
 sentence, by which their state shall be unchangeably fixed. This 
 conjecture is confirmed by ver. 17., where we are told, that after 
 the judgment, the righteous shall be caught up in clouds^ to join the 
 Lord in the air, 
 
 2. With a shout. Ev fcsXivff^ccrt, This word denotes the shout, 
 which the whole soldiers of an army make at their first onset, to 
 encourage one another in the attack ; or which rowers utter, to 
 cheer one another in their labour. It is, therefore, used with great 
 propriety, to express the loud acclamation which the whole an- 
 gelical hosts will utter, to express their joy at the advent of Christ, 
 to raise the dead, and judge the world. 
 
 3. fVith the voice of an archangel. The archangel here spoken 
 of, is he who will preside over that innumerable company of angels, 
 who are to attend Christ when he comes to judge the world.— Be- 
 fore Christ's first appearance on earth, John Baptist was sent to 
 cry, Prepare ye the way of the Lord, make his paths straight. In like 
 manner, before his second appearance as judge, an archangel will 
 proclaim his advent, and call the living to prepare for the judg- 
 ment. 
 
 4. And ivith the trimpet of God. This circumstance is mention- 
 ed likewise, 1 Cor. xv. 52. See note 1. there. According to the 
 Hebrew idiom, the trumpet of God signifies a great trumpet. 
 
 5. And the dead in Christ shall rise Jirst. If the dead in Christ 
 are those who have suffered death for Christ, as some commenta- 
 tors suppose, the apostle's doctrine in this passage will be the 
 same with John's doctrine. Rev. xx. 4, 5. But as the meaning of 
 that passage is not yet fixed, I prefer the opinion of those who by 
 the dead in Christ, understand them who have died in subjection to 
 Christ, see Chap. i. 1. note. — In this passage the apostle teaches, 
 that the dead in Cl^rist shall be raised, before the living are chan- 
 ged. For we arc told expressly, ver. 15., that the living tvko remain 
 at the coming of Christ, shall 7iot anticipate them who are asleep in 
 Jesus. He teaches likewise, if 1 am not mistaken, that the dead 
 in Christ shall be raised, before any of the wicked are raised ; and 
 that they shall arise with glorious, immortal, and incorruptible bo- 
 dies : while the wicked shall be raised with bodies mortal and cor- 
 ruptible, like those in which they died ; consequently, that no 
 change is to be made in the bodies of the wicked, who are found 
 alive at the coming of Christ. At least these things seem to be 
 
Chap. IV. I. THESSALONIANS. 69 
 
 16 For the Lord him- 16 Foi' the Lord himself mil de* 
 
 self will descend from scend from heaven with a s/i07d oHhe 
 
 heaven,* (sv) with a shout,^ attending angels, Matt. xvi. 27., ex- 
 
 with the voice of an arch- pressive of their joy at his coming, 
 
 angel,* and with the to reward his servants and to punish 
 
 trumpet of God : * and his enemies ; and, with the voice of 
 
 taught, 1 €or. xv. 22., As by Adam all die, so also by Christ all 
 shall be made alive. 23. But every one in his proper band. The 
 righteous all in one band, and the wicked in another. And ver. 48., 
 As the earthy man Adam was^ such also the earthy or wicked men 
 jsHALL be: At the resurrection they shall be earthy and mortal like 
 Adam, (so 1 translate and interpret the passage, on account of 
 what is affirmed in the following verse 49) ; and as the heavenly 
 man Christ is, such also the heavenly men, the righteous, shall be at 
 the resurrection. They shall be heavenly and immortal, like Christ, 
 49., For as tve heavenly men have borne the image of the earthy vaaUf 
 xjoe shall also bear the image of the heavenly ; which I think implies 
 that the earthy men, the wicked, are not to bear the image of the 
 heavenly. See 1 Cor. xv. 48. note. 
 
 But, because to many, who cannot lay aside their early prejudi- 
 ces, it may appear an opinion not sufficiently supported by the 
 texts I have quoted, that the wicked shall be raised from the dead 
 with fleshly, mortal, corruptible bodies, like those in which they 
 died; and that no change is to pass on the bodies of such of them 
 as are found alive on the earth at Christ's coming, farther proofs^ 
 perhaps, will be thought necessary to establish these points. I, 
 therefore, lay before the reader the following considerations for 
 that purpose, and hope they will be attended to by him with due 
 candour. 
 
 1. It is no where said in scripture, nor insinuated, that the wick- 
 ed shall be raised with glorious, immortal, and incorruptible bodies. 
 On the contrary, all the passages, in which incorruptible and im- 
 mortal bodies are promised, or spoken of, evidently relate to the 
 righteous alone. Thus, when the apostle Paul, speaking of Christ, 
 says, Philip, iii. 21., Who tvill refashion our humbled body, that it 
 may become of like form with his glorious body, it is the body of those 
 only, KKhose conversation is in heaven, ver. 20., which shall be thus 
 refashioned — In like manner, what is written of the resurrection 
 of the dead, and of the glory, spirituality,. and incorruptibility of 
 their bodies, and of the changing of the living, 1 Cor. xv. 42.-44., 
 is not to be understood of the wicked, but o^them who are Christ^s 
 at his coming, ver. 23., and who are to inherit the Mizgdom of God, 
 ver. 50., as indeed the whole of the reasoning in that chapter like- 
 wise clearly evinces. — Farther, though there shall be a resurrec- 
 tion both of the just and of the unjust, only they that be wise shall 
 shine as the brightness of tkefrmament, and they that turn many to 
 righteousness^ as the stars for ever and ever, Dan. xii. 3. So like- 
 
70 I. THESSALONIANS. Chap. IV. 
 
 of the archangel, and with orgra/ oliv a^ava, Koct oi vix^oi 
 the trump of God : and the g,, X^i^o) ava?raovrat zsguror 
 dead in Christ shall rise first. 
 
 wise our Lord tells us, Math. xiii. 43., Then shall the righteous shine 
 forth as the sun, in the kingdo?n of their father. And, to name no 
 more passages, in this discourse to the Thessalonians, the apostle 
 speaks of none but oHhe dead in Christ, ver. 14<. 16., and of them 
 who are to be^or ever with the Lord, ver. 17- See 1 Cor. xv. 18. 
 iiote. But if the scripture hath no where said, or insinuated, that 
 the wicked are to be raised with spiritual, immortal, and incorrup- 
 tible bodies, what reason has any man to think, that they shall ob- 
 tain bodies of that kind ? In a matter of fact of this magnitude, 
 and which depends entirely on revelation, to go one step farther 
 than the scriptures, cither by direct affirmation, or by necessary 
 inference, warrant us to go, is certainly presumption. 
 
 2. There are in the scriptures, sentiments and expressions, which, 
 by just construction, imply that the wicked shall not, at the coming 
 of Christ, obtain glorious, immortal, and incorruptible bodies. For 
 example, our Lord's words, Luke xx. 36., And are the children of 
 God, being the children of the resurrection, plainly imply, that they 
 who are not the children of God, are not the children of the re- 
 surrection, in the same manner that the children of God are. So 
 also, the glory to be revealed in us, being termed Rom. viii. 19., The 
 man7festation of the sons of God; the expression certainly implies, 
 that that glory is not to be revealed in them who are not the sons 
 of God. — And to teach us what that glory is, by which the sons of 
 God are to be distinguished from the wicked, deliverance from the 
 bondage of corruption, is called, Rom. viii. 21., The freedom of the 
 glory of the children of God, And the redemption of the body from 
 the bondage of corruption, is styled, ver. 23., the adoption, or me- 
 thod by which sonship to God is constituted. Allowing then, that 
 the manifestation and adoption of the sons of God, at the resurrec- 
 tion, will be accomplished by the redemption of their body from 
 corruption, and by the glory that is then to be revealed on them, 
 it implies, that while the righteous on that occasion shall be shewed 
 to be the sons of God, by obtaining glorious, incorruptible, and 
 immortal bodies, the wicked, at the resurrection, by appearing in 
 fleshly, corruptible, mortal bodies, like those in which they died, 
 shall be shewed not to be sons of God. The truth is, to suppose 
 that the wicked shall arise with the same kind of body as the right- 
 eous, is to suppose that they are the children of the resurrection, 
 equally with the sons of God, contrary to our Lord's assertion. — 
 Nay, it is to suppose, that there shall be no manifestation, or dis- 
 crimination of the sons of God at the resurrection, contrary to the 
 doctrine of the apostle Paul. 
 
 Here a thought of great importance occurs. May not the ma- 
 nifestaiion of the sons of God, by the glory to be revealed in their 
 body, imply, that the discrimination of the righteous from the 
 
Chap. IV. L THESSALONIANS. 71 
 
 the dead («v) in Christ an archangel, proclaiming his ad- 
 shall rise first*' vent ; and isoith a great trumpet, call- 
 ing the dead from their graves ; and 
 the dead in Christ shall rise first. 
 
 wicked, at the general judgment, is to be made, not by any formal 
 inquiry into the character and actions of each individual, which 
 would render the day of judgment much longer than the whole du- 
 ration of the world many times repeated ; but by the kind of body 
 in which each shall appear. So that the true character of every 
 man being thus clearly manifested by the power of the judge, un- 
 der the direction of his omniscience, the whole process of the judg- 
 ment will be completed at once, by the sentences which he will 
 pronounce on men, according to their true characters thus mani- 
 fested. 
 
 3. To prove that the righteous whom he calls, 1 Cor. xv. 48., hea- 
 venly vien, shall obtain heavenly^ that is, incorruptible and immor- 
 tal bodies, St Paul says, ver. 50., This I affirm^ brethren, name- 
 ly, that we shall bear the image of the heavenly man, because Jlesh 
 and blood cannot inherit the kingdom of God; 7ieither can corruption 
 inherit incorruption. But if the righteous are to obtain incorrup- 
 tible bodies, that they may be capable of inheriting the kingdom 
 of God, as I think is plainly intimated in this passage, we may con- 
 clude that the wicked, none of whom shall ever inherit the king- 
 dom of God, are not to obtain such bodies. For why should they 
 be fitted for enjoying a happiness, which they are never to pos- 
 sess ? Besides, the glorious and immortal body of the righteous, 
 being itself a part of their inheritance as the sons of God, we can- 
 not suppose that the wipked sliall obtain that, or any share what- 
 ever of the portion which belongs to them. 
 
 4. After the judgment, the righteous are to be caught up in 
 clouds, to join the Lord in the air, in order to their going with him 
 into heaven, 1 Thess. iv. 17. But the wicked, not being caught 
 up, will in all probability remain on the earth. Wherefore, as 
 the earth is to be burnt with fire, the wicked left thereon must, af- 
 ter the judgment, perish in the general conflagration. According- 
 ly, our apostle, speaking of the punishment of the wicked, says 
 expressly, 2 Thess. i. 7., The Lord Jesus shall be revealed from hea- 
 ven xioith the angels afhispoijoer, 8. Inflicting punishment imthfiam- 
 ingjire on them voho knovo not God, and who obey ?iot the gospel of 
 our Lord Jesus Christ. 9. They shall siiffer punishment, even ever- 
 lasting destruction firom the presence of the Lord, and from the glory 
 ofhispotver. — In like manner the apostle John, speaking of the 
 wicked after the judgment, says. Rev. xxi. 8., They shall have their 
 portion in the lake which burneth xioithjire and brimstone, which is the 
 second death. But if the wicked are to die a second time, by the 
 destruction of their body, in the burning of the earth which is to 
 take place immediately after the judgment, why should the power 
 of God be exerted in raising them with spiritual, immortal, and in- 
 
7^ L THESSALONIANS. Chap. IV. 
 
 ^17 Then we which are 17 E'Treira 7)(juug 01 Pmng 
 
 ^\iwe, a7id remain, shall be el ^s^iUi'Trou.mi, «^a (,m av- 
 
 caufrht up together with them ^ c\ 
 
 in rhe clouds, to meet tl^ ^^'^ ^^^c^y^.o^s^^sv n^^Xa^g 
 
 Lord in the air : and so shaU ''^ (^'^(^^rrim rn Ky^/j^ ug ag- 
 
 we ever be with the Lord. ^^' ^^' ^^^ Tsa.VTori am Ky- 
 
 Corruptible bodies, like those of the sons of God, or in changing 
 siich of them as are alive at the coming of Christ ? seeing they are 
 so soon to lose their bodies in the general conflagration. 
 
 5. There appears a great propriety in Christ's raising the wick* 
 ed with fleshly naprtal bodies like those in which they died. For^ 
 as in the present life, the wicked make the body the sole object of 
 their care, and place their whole happiness in bodily pleasures, fit 
 it is, that they be exposed to shame and contempt, by being brought 
 before the judgment-seat of Christ, in that fleshly, corruptible, 
 mortal body, which they so much idolized. Fit also, that they be 
 tormented with envy, by beholding the righteous in their immor- 
 tal bodies, shining as the brightness of the firmament, and ready 
 to go away into the kingdom of their Father. More than this, 
 seeing the wicked, while on earth, placed their affections and cares 
 wholly on their body, and on earthly things ; and for the sake of 
 enjoying earthly things, despised heaven and its felicities ; what 
 more proper than to punish them, by destroying their body along 
 with the earth, and the things thereon, to which they so closely 
 attached themselves ? 
 
 6. The doctrine I am endeavouring to establish is favoured by 
 the Vulgate version of 1 Cor. xv. 51., Omnes quidem resurgemus, 
 sed non omnes ivimutabimur : We shall all indeed arise ; but we shall 
 not all be changed ; namely, by receiving immortal and incorrup- 
 tible bodies. I own this is not the genuine reading of the Greek 
 text. But I produce it here, only to shew what opinion some of 
 the ancients entertained of the resurrection body of the wicked. 
 
 Ver. 17. — 1. Afterivards, we the livings who remain, shall together 
 'with them be caught up. ETruray does not imply, that the righteous 
 are to be caught up immediately after the dead in Christ are raised, 
 but simply that they shall be caught up after that event, without 
 determining how long after it. Between the resurrection of the 
 righteous, and their being caught up, the living are to be changed, 
 as is implied in their not anticipating them who are asleep. Al- 
 so the v/icked are to be raised, after the change has passed on 
 the living. For as the apostle tells us, 1 Cor. xy.23., Ever 7/ man is 
 to be raised in his proper band. Add, that before the righteous are 
 caught up, or at least before they go away with Christ, they must 
 receive their sentence of acquittal. All these circumstances, 
 though not taken notice of in this place,' are fully declared by the 
 apostle elsewhere. See 1 Thess. v. 3. note 2. 
 
Chap. IV. I. THESSALONIANS. 73 
 
 17 {Ettutcc.) After' \1 After the ynghteous are rahedy 
 isoards,^ we the living who we^ the people of Christ, who are 
 remain, shall {ec^m o-w) at living on the earth at his coming, 
 the same timey mth them being changed, shall at the same time 
 be caught up^ in clouds,^ with them who are raised from the 
 to join^ the Lord in the deadj be caught up in clouds ^ to join 
 air : and so we shall be the Lord ifi the air^ that we may all 
 Jvr ever with the Lord.^ accompany him in his return to hea- 
 ven. A7id so we shall be for ever 
 with the Lord : 
 
 2. 'A|W«, is an adverb of tirtie ; o,it», o^ place. 
 
 3. Caught up: 'A^-Troiyna-ofAi^oi. Dr Scott (Christian Life, vol. iii. 
 p. 1204?.) thinks this shall be effected by the activity of the glori-* 
 
 fied bodies of the righteous, and not by the ministry of angels 
 
 But his opinion is contradicted by the import of the original word 
 agTFotyv^s-ofit^K, which, as the critics observe, denotes an external 
 force. After the judgment, all the righteous, both those who are 
 raised from the dead, and those who are changed, shall be caught 
 up in the air, in clouds, as Christ himself was when he left this 
 earth.— Or, the meaning may be, they shall be caught up in clus' 
 ters, by the ministry of the attending angels, to join and accompany 
 the Lord in his return to heaven. On the other hand, the wicked 
 not being caught up, must remain on the earth ; both those who 
 were alive at the coming of the Lord, and those who were raised 
 from the dead. And as the earth is to be burnt with fire, they 
 shall not escape, but shall perish in the general conflagration. 
 
 4. In douds. In scripture, multitudes of angels are called clouds, 
 Matth. xxiv. 30. Wherefore caught up in clouds, may signify, 
 caught up by the ministry of angels. Clouds likewise signify great 
 multitudes of people, Heb. xii. 1. According to this sense, the 
 meaning will be, caught up in great numbers at once. 
 
 5. To Join the Lord in the dir. Eig uTrxvrwiv xv^ns u^ ccs^cc. One 
 of the senses of uTravrxa is, me offeroy me confero. Scapula. This 
 meariing the word hath here, because it is not the beginning, but 
 the conclusion of the judgment, which is described in this clause. 
 Accordingly, our joining the Lord in the air, is called, 2 Thess. ii. 
 1., Our gathering together around him. — From this verse it appears, 
 that at the judgment Christ will fix his seat in the air. 
 
 6. And so tve shall he for ever luith the Lord. Here the apostle 
 plainly refers to our Lord's promise, John xiv. 2., I go to prepare 
 a place for you, 3. And if I go and prepare a place for you, I 'wilt 
 come agaiuy and receive you unto myself that where I am there ye 
 may be also. See also John xvii. 24-. — From the doctrine taught in 
 this verse, Whitby infers, that the souls of the faithful were not 
 with the Lord, before the resurrection. 
 
7* I. THESSALONIANS. Chap. V. 
 
 18 Wherefore, comfort 18 Tig's Tra^ccKakure ok- 
 one another with these words. Xp^Xs?^ zv roig "koyoig. 
 
 Ver. 18. With these tvords. Some MSS. add here ra TFuv^uTOi^ 
 these words of the Spirit, 
 
 CHAP. V. 
 
 View and Illustration oftlie Matters contained in this Chapter. 
 
 THE apostle, after describing the coming of Christ to raise 
 the dead, and carry the righteous with him into heaven, 
 does not quit the subject of Christ's return ; but proceeds in 
 tliis chapter to foretell the terror which his appearing will oc- 
 casion to the wicked, and the punishment which he will then 
 inflict on them. This circumstance merits the reader's atten- 
 tion, because it proves, that in describing Christ's return to 
 the earth, the apostle had some farther view, besides that of 
 comforting the Thessalonians under the death of their rela- 
 tions. For if this had been his only purpose, nothing more 
 was necessary but to tell them, that if they believed Jesits died 
 and rose again^ so also them who sleej) in Jesus will God. bring 
 Kx>ith him. Wherefore, since in the preceding chapter, he not 
 only mentions the resurrection and departure of the righteous 
 into heaven, but enters into a particular description of the cir- 
 cumstances of Christ's coming to judgment, by which his 
 power and greatness, as the Son of God and governor of the 
 world, will be manifested ; also, since in this chapter he goes 
 on to foretell the terror which Christ's return will occasion to 
 the wicked, and the punishment which he will inflict on them ; 
 it seems to me plain, that his chief design in all this was to 
 shew, that by committing the judgment of the world to Christ, 
 the Father hath confirmed his Son's gospel, and hath autlio- 
 rised him to j^iinish all who do not obey it ; as the apostle al- 
 so expressly aflirms, 2 Thess. i. 8, 9. 
 
 To the authority, however, of Christ as judge, and to the 
 argument for the divine original of the gospel founded there- 
 on, it may be objected, that we have no evidence thereof, ex- 
 cepting the apostle's prophecy, and Christ's own jirediction, 
 that he will return as judge. I therefore reply, that although, 
 
Chap. V. I. THESSALONIA^JS. 73 
 
 18 ('fis-g, 331.) Where- 18 Wherefore ^ making these 
 
 fore, comfort one ano- grand events the subject of your fre- 
 ther ( iv ) with these quent meditation, comfort one ano^ 
 words.* ther^ by repeating these divinely in- 
 
 spired words, in which I have deH- 
 vered them to you by the command- 
 ment of Christ, ver. 15. 
 
 in ordinary cases, a prophecy proves nothing till it be accom- 
 plished, yet we have complete evidence in Christ's resurrection 
 from the dead, that the prophecies concerning his return to 
 judge the world, will in due time be accomplished. For, see- 
 ing the chief priests and elders of the Jews put him to death 
 as a deceiver, because he called himself the Christ, the Son of 
 the blessed God, and because he affirmed, that they should see 
 him sitting on the right hand of power, and coming in the clouds 
 of heaven, namely, to raise the dead and judge the world, his 
 resurrection from the dead is certainly a demonstration from 
 God, that he is his Son ; that he is now on the right hand of 
 power, and that he will come in the clouds of heaven to judge 
 mankind. Hence, the first preachers of the gospel always ap- 
 pealed to Christ's resurrection, as the proof of his return to 
 judgment. For example, Paul, in his oration to the learned 
 Athenians, Acts xvii. 31., He will judge the world in right- 
 eozisness by that man whom he hath appointed ,- whereof he hath 
 given assurance unto all men, in that he hath raised him from 
 the dead. — 2 Cor. iv. 14., Knowiiig, that he who raised up Je- 
 sus from the dead, will raise us up dlso by Jesus, and will pre- 
 sent us with you, — And in this epistle, 1 Thess. i. 10., And to 
 wait for his Son from heaven, whom he raised from the dead, 
 even Jesus, who delivers us from the wrath which is to come. 
 Hence also, in the proof of the divine original of the gospel 
 under our consideration, the apostle very properly connects 
 Christ's return to judgment, with his resurrection from the 
 dead ; and produces the two events thus connected, as his 
 fourth argument. 1 Thess. iv. 14., For if we believe that Je- 
 sus died, for calling himself the Son of God and judge of the 
 world, and rose again, to prove that these characters really be- 
 long to him, even so must we also believe, that them who sleep 
 in Jesus will God bring with him from the dead into heaven. 
 The truth is, we cannot believe the resurrection of Jesus, with- 
 out believing that he is the Son of God, and tlie judge of the 
 
76 View. I. THESSALONIANS. Chap. V. 
 
 world ; and if we believe that he is the Son of God and the 
 judge of the world, we must believe that his gospel is a reve- 
 lation from God. 
 
 Farther, the argument taken from Christ's power and dig^ 
 nity as judge, is introduced in this proof of the divine original 
 of the gospel, with peculiar propriety ; because it effectually 
 removed those prejudices, which were entertained from the 
 very beginning, against Christ and his gospel, on account of 
 his having been publicly put to death, as a deceiver, by the 
 chief priests* For his crucifixion, though a stumbling-block 
 to the Jews, was necessary to his resurrection, whereby his 
 dignity as the Son of God, and his power as judge of the 
 world, have been established beyond contradiction. Since 
 tlien the return of Christ to judgment is indubitable, the 
 righteous may rejoice in the prospect ; firmly persuaded, that 
 they shall obtain the resurrection to eternal life, promised them 
 in the gospel. On the other hand, the wicked may tremble, 
 when they think of the circumstances of Christ's advent fore- 
 told by his apostle, and of that terrible punishment which he 
 will then inflict upon them, and from which none of them 
 shall escape. Nay, infidels themselves, although they may 
 believe nothing at all of the matter, should not make light of 
 the warning which the gospel revelation hath given them^ of 
 Christ's return ; because the bare possibility of its happening, 
 ought to fill them with terror. 
 
 His description of the punishment of the wicked the apostle 
 introduces with observing, that there was no need for his 
 writing any thing to the Thessalonians, concerning the time 
 of Christ's coming to judge the world, ver. 1. — Because, from 
 what he had formerly told them, they knew perfectly, that the 
 time of it is uncertain, not having been revealed to any per- 
 son : and that it will be sudden and unexpected, ver. 2 and 
 
 will occasion great terror and astonishment to tlie wicked, 
 when he comes to punish them. And their terror will be ex- 
 ceedingly increased by this, that about the time of Christ's 
 coming, they *will 'promhe to themselves peace and safety^ for a 
 great length of years. But .while in this state of security, stiiU 
 den destruction shall come upon thcm^ and none of them shall 
 escajiCi ver. 3. — This is all the apostle thought fit to write at 
 present concerning the punishment of the wicked. Neverthe- 
 less, as he hath declared, chap. iv. 1 7., that the righteous are to be 
 caught up from the eartii, in clouds, to join the Lord in the air, 
 that they may be for ever with him, it follows, that the wicked 
 being left on the earth, shall be burnt in the conflagration 
 whicli the a}io.stle Peter assures us will consume the oai-th af- 
 ter the judgment is ended, 2 Pel. iii. 10 — 12, This behig 
 
CijAP. V. I. THESSALONIANS. View. 77 
 
 the unavoidable lot of the wicked, had not St Paul o-ood rea- 
 son to call their punishment destruction^ and to declare that 
 none of them shall escape P 
 
 Having set forth the punishment to be inflicted on the 
 wicked at the coming of Christ, under the idea of destructimi 
 the apostle told the Thessalonians, that being fully instructed 
 concerning the design of Christ's coming, that event will not 
 be terrible to them, ver. 4, 5 — Yet, they were not to live 
 slothfully and securely like the wicked, but they were to watch 
 continually, ver. 6, 7. — and as persons living in the midst of 
 enemies, they were always to have on the Christian armour, 
 ver. 8 — because God had not appointed them to xwath, or 
 destruction with the wicked in the general conflagration, but 
 to salvation through Jesus Christ, ver. 9. — who died for this 
 end, that whether they were of the number of the dead, or of 
 the living at his coming, they may live in endless happiness 
 with him, ver. 10. — Lastly, he desired them a second time to 
 edify each other, by making the great discoveries contained in 
 this epistle, the subjects of their daily conversations, ver. 11. 
 
 His principal design being finished, the apostle cautioned 
 the Thessalonian brethren against those errors and irreo"ulari- 
 ties, which Timothy had informed him still prevailed amoncr 
 them. In particular, because many were not as submissive to 
 their spiritual guides as it became them to be, he besought 
 them to be obedient to those who laboured among them in 
 the ministry, and whose duty it was to admonish and rebuke 
 them for their faults, ver. 12.— and to esteem them very hio-hly 
 for their work's sake, ver. 13 — On the other hand, the Thes- 
 salonian ministers, who perhaps had been negligent in admo- 
 nishing and rebuking the faulty among them, he exhorted to 
 be very plain, in warning and reproving such as walked dis- 
 orderly ; and affectionately to support the weak, by admini- 
 stering proper consolations to them; and to be patient to- 
 wards all, ver. 14 — and to take care that none of their flock 
 rendered evil for evil to any one, ver. 15. — Then addressing 
 the pastors and people jointly, he gave them a variety of prac- 
 tical advices, ver. 16 — 22. — After which he prayed fervently 
 
 for the sanctification of the Thessalonians, ver. 23, 24. and 
 
 begged them to pray for him, and his assistants, ver. 25.— and 
 laid the rulers of the church under an oath, to cause this his 
 epistle to be read to all the holy brethren ; namely, in their 
 own city and in the neighbouring churches, ver. 27*— Then 
 gave them his apostolical benediction, ver, 28. 
 
78 I. THESSALONIANS. Chap. V. 
 
 The Fourth Argument co?itinued. 
 
 Old Translation. Greek Text. 
 
 Chap. V. 1 But of the i JJs^t h rcov X2P^^^ ^«' 
 
 times and the seasons, bre- <j.^j; f^aipajv^ ahsk(pot, is %^s/ai/ 
 
 thren, ye have no need that ' yga<pt>T0ar 
 
 1 write unto you. ' * 
 
 2 For yourselves know per- 2 AvTOt ya^ az^iZcog othot,- 
 fectly, that the day of the ^, qV/ ri n^i^oL Kyg/sf ug 7Cki<j:. 
 Lord^so Cometh as a thief in ^^, ^^ ^^^^^^ ^^^^ igxira^i. 
 
 3 For when they shall say, 3 'Orav ycig Xsy^^r/r E/- 
 Peace and safety, then sud- gy^vri jtm aff^ockstoc, rors ai^vi^ 
 den destruction cometh up- ^log avroig sp^ccroct oXs^^og, 
 on them, as travail upon a ^ ^ ^^^, ^^ g, g 
 woman with child ; and they . ' ^ 
 
 shaU not escape. ^ ^,,- ;.«; o. ^, e^p.y^«.. 
 
 Ver. 1. — 1. Hotvever, concerning the times and the seasons. X^ovot 
 times, are longer periods, but kxi^oi, seasons, are the particular parts 
 of these periods, in which events take place. Thus, Dan. ii. 21., 
 God ckangeth the times, the periods of the duration of kingdoms, and 
 the seasons, the particular parts of these periods, in which revolu- 
 tions are to take place. Acts i. 7., It does not belong to you to know 
 the times or the seasons, which the Father hath put in his own power : 
 you are not to know how long Jerusalem shall be trodden down of 
 the Gentiles ; no> at what season the times of the Gentiles shall be 
 fulfilled. — Rom. v. 6., Kocroi kxi^ov, In due tiyne Christ died. — lu the 
 passage under consideration, the plural number is used for the sin- 
 gular. See Ess. iv. 22. 
 
 2. Ye have no need that I write to you. This he says, because 
 when he was with them he had taught them, that it was not for 
 them to know the times or the seasons which the Father hath put 
 in his own power ; and had repeated to them Christ's injunction to 
 watch, because in such an hour as they thought not, the Son of man 
 cometh, Matt. xxiv. 4-3. By making this observation, the apostle 
 represses that vain curiosity which is natural to mankind, who, not 
 content with the knowledge of things useful, indulge an immode- 
 rate desire of searching into things which, because the discovery 
 of them would be hurtful, God hath concealed. In the present in- 
 stance, the knowledge of the time of Christ's coming, would be 
 prejudicial to the affairs of the world. 
 
 Ver. 2. So cometh, as a thief in the night. This is the comparison 
 by which our Lord himself illustrated the unexpectedness of his 
 coming, Matth. xxiv. 43. It is used by Peter likewise, 2 Pet. iii. 
 10. See Rev. iii. 3. The ancients, from this comparison, and from 
 
Chap. V. 
 
 I. THESSALONIANS. 
 
 79 
 
 New Translation. 
 
 Chap. V. 1 (As) How- 
 ever, concerning the times 
 and the seasons,* bre- 
 thren, ye have no need 
 that I write to you.^ 
 
 2 For yourselves 
 know perfectly, that the 
 day of the Lord so co- 
 meth as a thief in the 
 night' (Matt. xxiv. 42. 
 —44.) 
 
 3 For when they shall 
 say. Peace and safety, 
 then sudden destruction 
 Cometh upon them, as 
 the jpains of cliild-beai^- 
 ing^ on her *who is with 
 child ; and they shall not 
 escape.2 
 
 Commentary. 
 Chap. V. 1 However, concerning the 
 tiine of the duration of the world, and 
 the particular season at which Christ 
 will come to judgment, brethren, ye 
 have no need that I winte to you, 
 
 2 For, from the words of Christ, 
 which I formerly repeated in your 
 hearing, yourselves know 'perfectly, 
 that the day of the Lord so cometh as 
 a thief in the night ; cometh sudden- 
 ly and unexpectedly ; and will occa- 
 sion the greatest consternation to the 
 wicked. 
 
 3 For, at the very time, when they 
 shall promise to one another uninter- 
 rupted jt?^ac^, andi^ex f ect safety^ even 
 then,sudde7i destruction,and irresisti- 
 ble, cometh wpon them, as the pains of 
 child-bearing 071 her who iswithchild, 
 andthey shall not escape the judgment 
 and punishment of that terrible day. 
 
 the parable of the virgins, fancying that Christ's coming to judg- 
 ment will be in the night, instituted their vigils, that at his coming 
 he might find them watching. But the true meaning of the compa- 
 rison is, that like the coming of a thief in the night, on those who 
 are asleep and unarmed, the coming of Christ will be unexpected, 
 and full of terror to the wicked ; without determining whether it 
 will be in the day time, or in the night. 
 
 Ver. 3. — 1. As the pains of child-bearing on her 'who is tvith child. 
 Nothing can be conceived more forcible, to represent the anguish 
 and torment of the wicked, occasioned by the stinging of their own 
 consciences, and by the horrid fears which shall be excited in them, 
 when they find themselves overtaken by the judgment, than to 
 compare it to the pains of child-bearing. This description is the 
 more affecting, that the verbs are all in the present time : so co- 
 meth ; sudden destruction cometh ; representing the certainty and 
 instantaneousness of its coming. Luke xxi. 34. 
 
 2. And they shall not escape. The persons who shall not escape 
 the terrible destruction of that day, are they who hnoxv not God, and 
 tvho obey not the gospel of our Lord Jesus Christ. And the destruc- 
 
80 I. THESSALONIANS. Chap. V. 
 
 4? But ye, brethren, are 4 'X(^Big &, aJsX^o/, ov%> 
 not in darkness, that that day gg^g g^ ff^coTH' Im n ^(jubpcx, y^af 
 
 tion which cometh upon them, is everlasting destruction from iheprc' 
 sence of the Lord and from the glory of his power, 2 Thess. i. 8, 9. 
 
 Though the apostle Paul hath often spoken of Christ's return fronx 
 heaven, and of the resurrection of the dead, the judgment of the 
 world, and the state of the righteous and of the wicked after the 
 judgment, this is the only passage in which he has professedly 
 given an account of these great events. Yet, as he hath not in- 
 troduced all the particulars relating to them, which he himself, his 
 Master, and the other apostles have occasionally mentioned, it will 
 not be unprofitable if in this place, taking 1 Thess. iv. l^., and v. 
 1, 2, 3., as the groundwork of the description, I shall insert in their 
 order, the farther discoveries concerning the judgment of the world, 
 and the final issues of things, which are made to us in other parts 
 of the scripture. 
 
 Before the coming of Christ to put an end to the world, all those 
 events included in the mystery of God which he hath declared to his 
 servants the prophets, must bejinished. Rev. x. 7. But, as many of 
 these events have not yet taken place, the coming of Christ may 
 still be at a great distance. Accordingly, the Apostle Peter hath 
 foretold, 2 Epist. iii, 3, 4-, that in the last days there will be scof- 
 fers, who, because his coming is delayed for a long time, will ridi- 
 cule the promise of his coming, and affirm, that the world never 
 shall have an end. For the same reason also, as Paul informs us, 
 these men, immediately before the coming of Christ, will promise 
 to one another peace and safety for a great length of years. But 
 while the last generation of the wicked are thus living in a state of 
 absolute security, the Lord himself will descend from heaven, to 
 their unspeakable astonishment. And their consternation will be 
 augmented by the visible majesty in which he will appear. For he 
 will come in his own glory, Luke ix. 26., and in the glory of his Far 
 tjier, with his angels. Matt. xvi. 27. He will come, not in the weak 
 fleshly body in which he was crucified, but in the glorious body 
 wherein he now lives : He will come surrounded with that bright 
 light whereby the father manifests himself to the angelical hosts, 
 and whose shining, far surpassing that of the sun, will give notice 
 of his approach ; on which account he is called the Day Star, 2 Pet. 
 i. 19., and the Morning Star, llev. xxii. i6., which is to usher in 
 the day of judgment. He will come attended, not with a few poor 
 disciples, but with an innumerable host of angels, the ministers of 
 his justice, and who shall announce his arrival by a great shout, 
 expressive of their joy, that the judgment of the world is come, 
 that the righteous are to be rewarded and the wicked punished, and 
 that all the powers of darkness are to be utterly destroyed. — And 
 now the Lord appearing in the air, surrounded with myriads of an- 
 gels, the voice of an archangel shall be heard, proclaiming that be 
 
Chap. V. I. THESSALONIANS. 81 
 
 4 But ye, brethren, 4 But ye, brethren, are not iii 
 are not in darkness, (/v^, darkness s ye are not m a state of 
 187.) so as that day ignorance and security, hke the 
 
 is come to judge the living and the dead. And the trumpet shall 
 sound as the signal for the dead to come forth from their graves. 
 But they shall not all revive at once. Every man is to rise in his 
 proper band. Christ the first fruit hath risen long ago, and will 
 now shew himself risen ; afterxuard they loho are Christ's at his co- 
 ming, 1 Cor. XV. 23. The dead in Christ, therefore, being first rai- 
 sed, shall appear with spiritual, incorruptible, and immortal bodies, 
 fashioned like to Christ's glorious body, and shining as the bright- 
 ness of the firmament. After they are raised, such of the righte- 
 ous as, at the coming of Christ, are alive on the earth, shall be 
 changed ; for they shall not anticipate them tvho are asleep m Christ, 
 1 Thess. iv. 15. This change, by which the bodies of the living 
 shall be transformed like to Christ's glorious body, will be pro- 
 duced in a moment, in the twinkling of an eye, during the sounding of 
 the last trumpet, 1 Cor. xv. 52. It seems the trumpet shall sound 
 
 twice The righteous who sleep in Jesus being thus raised, and 
 
 those who are alive at his coming being changed, the wicked who 
 are in their graves shall then awake to everlasting shame and con- 
 tempt, Dan. xii. 2. They shall not rise with glorious bodies, like 
 the children of God, but with fleshly, corruptible, mortal bodies, 
 like those in which they died ; because they are not to inherit the 
 kingdom of God. For the same reason, no change shall pass on 
 the bodies of such of the wicked as remain on earth at the coming 
 of Christ In the change of the living, as well as in the resurrec- 
 tion of the dead, due regard being had to the real character of 
 each, a most accurate and just discrimination will be made between 
 the righteous and the wicked, by the kind of body which Christ 
 will allot to them. So that every one's character being thus made 
 visible to himself and to his fellows, and to the angels, and, in short, 
 to the whole universe, there w^ill be no need of any particular in- 
 quiry into the actions of individuals; but the whole process of the 
 judgment will be completed and declared at once, in the righteous 
 sentences of the judge fixing the doom of every man irreversibly. 
 For the whole human race, from the beginning of the world to the 
 end of time, being gathered together, shall stand before the judg- 
 ment-seat of Christ, so raised in the air, as every eye may see him, 
 and every ear hear him. And being revealed in their true charac- 
 ters, each shall receive according to his works. To the righteous 
 Christ will say, Come, ye blessed of my Father, inherit the kingdom 
 preparedfor you from thefoundation of the world. Matt, xxv. 34'. Af- 
 ter which they shall be caught up in clouds, by the ministry of the 
 angels, to join the Lord in the air. — And now the righteous being 
 gathered together around Christ, 2 Thess. ii. 1., he will say to the 
 wicked. Depart from me, ye cursed, into everlasting fire, prepared for 
 the devil and his angels. This spoken, flaming fire shall issue from 
 VOL. IV. G f 
 
82 I. THESSALONIANS. Chap. V. 
 
 should overtake you as a thief, uq xXz'Trrng fcocraXcAQr}, 
 
 ■ 5 Ye are all the children 5 Uavrzg v(JAig vIoi (parog 
 
 of light, and the children of ^^^ ^;^^ ^ ^^^ 
 
 the day: we are not 01 the s 
 
 night, nor of darkness. '""'■^''^' ""^^ '"'-''^'"'^- 
 
 6 Therefore let us not 6 A^a av ^ri aa^ivhooihzv 
 sleep, as do others ; but let ug tcoli 01 \017ror aWa y^yiyo- 
 us watch and be sober. ^^^^^ ^^i r/i^ajjjiv. 
 
 7 For they that sleep, sleep 7 O/ yag fcoc^ivdovrsg, vvk- 
 in the night; and they that ^.^^ zo^'^ivhcr Kat 01 ^jZ^v- 
 
 his presence, and from the glory of his power, 2 Thess. i. 8., that 
 is, from the luminous cloud with which he is surrounded, and by 
 which his presence and power shall be manifested. And that fire 
 shall burn the earth, 2 Pet. iii. 10. 12., and the wicked left there- 
 on; both them who were alive at the coming of Christ, and them 
 who were raised from the dead ; and none of them shall escape ; 
 for their numbers, when assembled, shall not protect them from the 
 indignation and power of their Judge — This punishment by fire 
 these wicked men shall suffer, because formerly preferring the 
 pleasures of the body to the pleasures of the mind, they lived only 
 for the body. And as this fire is said to be prepared for the devil 
 and his angels, it is reasonable to think that they also shall be pu- 
 nished in the conflagration. — But while all the enemies of God are 
 thus suffering condign punishment for their crimes, the righteous, 
 along with the angels, shall accompany Christ in his return to hea- 
 ven, and so they shall be for ever with the Lord. 
 
 From the burning of the wicked in the general conflagration, it 
 does not follow, that the thinking principle in them shall then be 
 extinguished. Their souls may survive this second death of the 
 body, just as it survived the first, Matt. x. 28. Yet how long it 
 will survive this second death, depends wholly on the pleasure of 
 God, who may prolong their existence, or put a period to it, as he 
 sees fit. Only while they exist, being excluded from all enjoy- 
 ment, and even from the hope of enjoyment, because they are to 
 have no second resurrection, they must suffer a melancholy, the 
 bitterness of which it is not possible to describe. This comfort- 
 less, most miserable state, is, perhaps, what in scripture is called, 
 outer darkness^ and the blackness of darkness reserved for the wicked 
 for ever, 2 Pet. ii. 17. See 2 Thess. i. 9. note 1. 
 
 Such will be the process of the judgment; and such the state of 
 the righteous and the wicked, after it is finished. May the belief 
 of these great discov(;ries made by the inspired writers, be deeply 
 fixed in our hearts, and may the frequent recollection of them ani- 
 mate us to live in such a manner, that we may be of the number 
 of the righteous in that great and terrible day ! 
 
Chap. V. 
 
 I. THESSALONIANS. 
 
 83 
 
 should, like a thief, come 
 on you/ 
 
 5 All ye are sons of 
 light, and sons of day :^ 
 we are not sons of 
 nighty neither of dark- 
 ness.2 
 
 6 Therefore, let us 
 not sleep, e^oen as the 
 others : but let us watch, 
 and be sober. 
 
 7 For they wAo sleep, 
 sleep in the night, and 
 they who get drunk^'^ are 
 drunken in the night. 
 
 heathen, so as the day of Christ 
 should^ like a thief in the nighty 
 come on you unexpectedly, and fill 
 you with terror. 
 
 5 All ye who believe are enlighten- 
 ed persons ) and persons for "whose 
 benefit the day of judgment is ap- 
 pointed. We are not j^^rsons livi?ig 
 in the night of heathenish igno- 
 rance, neither persons for whom the 
 darkness of eternal death is designed, 
 
 6 Therefore^ as persons enlighten- 
 ed, let us not stnpifij ourselves with 
 sensuality, even as the heathens ; but 
 let us keep ourselves a'wake, and j^re- 
 serve the right use of reason, by ha- 
 bitual temper^ance, 
 
 7 For they who sleep y sleep in the 
 nighty and they who get drunks do it 
 in the night -, that is, the stupidity 
 and sensuality in which the heathens 
 live, are suitable to the darkness of 
 ignorance in which they live. 
 
 Ver. 4. Should like a thief come, KccretXx^vi, literally, lay hold on. 
 The apostle means, that although the coming of Christ will be un- 
 expected to the righteous, as well as to the wicked, because un- 
 foreseen by both, yet it will not overwhelm the righteous with ter- 
 ror, nor bring destruction to them as it will do to the wicked. — > 
 The commendation in this verse, though addressed to the Thessa- 
 lonians in general, does not by any means imply, that all of them 
 were of such a character, that if the day of Christ had come upon 
 them, it would have found them prepared. Among so great a num- 
 ber, there were doubtless some, whom that day would have sur- 
 prised ; particularly the disorderly persons mentioned in the second 
 epistle. But the apostle speaks in this general manner, because 
 the greatest part of them were living as it became the disciples of 
 Christ to do. 
 
 Ver. 5. — 1. All ye are sons of light, and sons of day. This, as ad- 
 dressed to the whole of the Thessalonian brethren, means that they 
 were all so enlightened by the gospel, as to merit the appellation 
 o^ sons of day ; and that, if they improved their knowledge, they 
 would be of the number of those for whom the day of judgment 
 was made. See Rom. xiii. 12. 1 John i. 5. notes. 
 
 2. We are not sons of night, neither of darkness. These are cha- 
 racters of the heathens, importing that they were living in utter 
 ignorance of spiritual things, 
 
 Ver, 7. They xvho get drunk are drunken in the night. ^'o< fee^v«-- 
 
84 I. THESSALONIANS. Chap. V. 
 
 8 But let us who are of 8 ^Hfjuug h Tif^z^ag ovng, 
 the day be sober, putting on vp^^p^^w^sv, zihvmu.zvoi ^ofoaxa, 
 the breast-plate of faith and ^^^^^^ ^^^ ^^^ ^\ 
 love ; and for an helmet the ^ ^ . % ^ 
 hope of salvation. (paknmv, ^■K■?r,U ^corr,^^. 
 
 9 For God hath not ap- 9 'Or; hk ^ito ^jjuag o 
 pointed us to wrath, but to Q^og iig oeyn", cO^^-' n? ■repr 
 obtain salvation by our Lord ^^,^^,„ acorn^iag l,a. r« Kug/if 
 Jesus i>iirist. ^ t x^ 
 
 10 Who died for us, that lo Ta a'n'o'^avovrog h'TCig 
 whether we wake or sleep, ^^^j,^ l^^ g^ ^g yny^yoQcau^iv, u 
 we should live together with ^^ .v«<^r«.^,.„r„ ^,,^ /^«n, ««.^,. 
 
 11 Wherefore, comfort n Aio TrapaKa-ksire aKKr^ 
 yourselves together, and edi- 
 
 KOfi&m, vvKTog ^iBvaa-iv. Mt^aa-Kof^ec denotes the act of getting drunk, 
 fc8^y6», the state — See Raphelius, who has quoted a passage from 
 Polybius, shewing that drunkenness in the day-time was reckoned 
 highly indecent, even by the heathens themselves. 
 
 Ver. 8 — 1 . Putting on the breast-plate. The breast and head be- 
 ing particularly exposed in battle, and wounds in these parts being 
 extremely dangerous, the ancients carefully defended the breast 
 and the head of their soldiers by armour, to which the apostle here 
 compares the Christian virtues of faith and love. In the parallel 
 passage, Ephes. vi. 14., the expression is, the breast-plate of righte- 
 ousness ; to shew, as Estius says, that the righteousness of a Chris- 
 tian consists mfaith and love. Yet as the shield of faith is likewise 
 mentioned in that passage, the observation perhaps is too refined. 
 The breast-plate of faith and love being made of more precious 
 materials than any metal, and being of a truly heavenly fabric, will 
 render the heart, the seat of the affections, invulnerable. The 
 apostle's meaning, stripped of the metaphor, is this ; that to defend 
 our affections against the impression of outward and sensible ob- 
 jects, nothing is so effectual as faith in the promises of Christ, and 
 love to God and man. 
 
 2. And for an helmet^ the hope of salvation. The head being the 
 seat of those thoughts and imaginations, on which the affections and 
 passions in a great measure depend, it must be of importance to 
 defend the head against the entrance of such thoughts and imagi- 
 nations, as have any tendency to excite bad affections, or carnal 
 desires. But for that purpose, nothing is better, than to have the 
 head so filled with the glorious hope of the salvation offered to us 
 in the gospel, as to exclude all vain thoughts and imaginations 
 whatever. This hope, therefore, is most elegantly termed, the 
 Christian's Helmet. The exhortation to the Thcssalonians to arm 
 
Chap. V. 
 
 I. THESSALONIANS. 
 
 85 
 
 8 But isoe being sons 
 of day, let us be sober, 
 putting on the breast- 
 plate^ of faitli and love, 
 and FOR an helmet,^ the 
 hope of salvation. 
 
 9 For God hath not 
 appointed us to wrath,' 
 but (g<j 'Trz^^iTcciwiv) to the 
 acquisition of salvation, 
 tJwougli our Lord Jesus 
 Christ, 
 
 10 Who died for us, 
 that whether we wake or 
 sleep,' we may live to- 
 gether with him,^ (chap. 
 iv. 17.) 
 
 11 Wherefore, com- 
 fort one another and edi- 
 
 8 But we being jper sons for *whom 
 the day of judgment is appointed^ 
 let us be sober ; and being surround- 
 ed with enemies, let us wear the 
 breast-plate of faith and love, as a 
 defence to our heart, the seat of the 
 passions, and for an helmet the hope 
 of salvatioriy which will defend our 
 head, the seat of reason. See 
 Rom. xiii. 12. 
 
 9 This hope of salvation is well 
 founded ; for God (sx s^sro) hath not 
 appoifited us to destruction, as he 
 hath appointed the wicked, but to 
 obtain salvation though our Lord 
 Jesus Christ. 
 
 10 Who died for us, that whether 
 we are of the number of them, who 
 at his coming ai^e alive, or of them 
 who are dead in their graves, we 
 may live with him in heaven for ever. 
 
 11 Wherefore, by these glorious 
 discoveries, comfort one another un- 
 
 themselves teaches us, that the sons of light must not only watch 
 but fight. See Ephes. vi. 17. note 1. 
 
 Ver. 9. God hath not appointed us to wrath. The design of God 
 in sending his Son, was not to condemn but to save the world : 
 they, therefore, who are appointed to wrath, are such only who 
 wilfully and obstinately refuse to believe and obey the gospel. 
 
 Ver. 10. — 1. Wake or sleep. Because the word here used is K«- 
 ^gy^w, and not Koif^uofAoa, Whitby thinks the apostle is speaking of 
 natural sleep, and not of death ; and that y^viyo^ia^iv means being 
 on their guard. But Benson hath shewed, that the two first-men- 
 tioned words are used indifferently, both by sacred and profane 
 writers, for death. Farther, he observes, that if ygjjyogw^gy signi- 
 fies to be on our guard, it is not true, that if we are found asleep, 
 that is, off our guard, we shall live with Christ. The antithesis, 
 therefore, requires that y^Yiyo^av here should signifj^ to live. 
 
 2, Live together with him. In the opinion of some commenta- 
 tors, this imports, that the righteous in the state of the dead, still 
 live with Christ. But, in my opinion, the apostle is here speaking 
 of their living with Christ after the resurrection. 
 
 Ver. 11. Edify each the other, even as also ye do. This being the 
 exhortation with which the apostle concluded his discourse, chap, 
 iv. 18., concerning Christ's carrying with him into heaven, those 
 
86 1. THESSALONIANS. Chap. V. 
 
 fy one another, even as also Xg?, tlou oi?coh(JbztrB etg tov 
 
 12 And we beseech you, 12 E^Mroo(jijev h vijuag, a- 
 brethren, to know them which ^sXipo/, etdspoit rag zoTicoprag 
 labour among you and are g, ^ ^^^^ ^m^ccu.e,^g {,u.co, 
 over you m the Lord, and , tJ- ^ ^ ' * ^ 
 admonish you ; " ^"^'V' '''" '>^^^r^»r<^? v,^ag' 
 
 13 And to esteem them 13 Ka< ^yzia'^ai avrni 
 very highly in love for their ^^j^ s»T£g«r(rs si/ osyar)), S/a 
 work's sake. And be at ^„ „y^^^_ E/Mvsysre s^ 
 peace among yourselves. * ^ 
 
 14 Now, we exhort you, 14 Yla^aKoCkaiLZV h v(j^ag, 
 brethren, warn them that are akX(poi, V8^srurs rag aTOLZ- 
 unruly, comlort the feeble- ^^^^ ^a^a^v'^^,ak r^g oX/yo- 
 
 who are alive at his coming, and those who are then raised from 
 the dead, it shews that the expression, ver. 10,, Whether tve ivake or 
 sleepy means, Whether tve are alive or dead. — It were much to be 
 wished, as Chandler observes, that Christians, entering into each 
 other's true interests, would banish from their conversation that ca- 
 lumny, slander, folly, and flattery, which engrosses so much of this 
 short transitory life ; and by discoursing of things of substantial 
 worth, endeavour to fortify each other against the snares of life, 
 and those innumerable temptations which lie in wait to ruin us. 
 "With what comfort should we meet each other at the great day, 
 were we on that occasion able to recollect, that in general we had 
 managed our conversation to our mutual advantage ? For we should 
 then be sensible, that in some measure we owe our glory to our 
 concern for, and fidelity to each other. Besides, the remembrance 
 of this, will enlarge the love of the saints to each other in the fu- 
 ture state. 
 
 Vcr. 12. Know them tvho labour among you^ S^c, Though the 
 church of the Thessalonians was but newly planted when the apos- 
 tle left them, he had, before his departure, given it its full form ; 
 for he had appointed them Elders, to perform the ordinary func- 
 tions of the ministry, and to preside in their religious assemblies, 
 as he appointed elders in the newly planted churches, mentioned 
 Acts xiv. 23. — Farther, from this passage it appears, that the elder- 
 ship, in the apostle's days, was distinguished into three orders. 1. 
 T«j KOTriuvrcii iv vf^iv, Those tiho laboured among them, in the work of 
 the ministry, by preaching, catechising, and dispensing the sacra- 
 ments. 2. Ti?5 7r^6<6-«(wev»$ l(^av, Those rvho presided over them ; that 
 is, who, in their public meetings for worship, shewed in what order 
 individuals were to exercise their spiritual gifts ; and appointed the 
 places and times of these meetings. ?>. Txc vaBiravria luca, Those 
 who observed tlic behaviour of individuals, and gave to tuch as were 
 
Chap. V. 
 
 I. THESSALONIANS. 
 
 87 
 
 fy (g;? Tov ev^, literally, one 
 the other) each the other 
 even as also ye do. 
 
 12 Nox^ we beseech 
 you, brethren, to know 
 them "who labour among 
 you, and isoho preside o- 
 ver you m the Lord, and 
 admonish you.^ 
 
 13 And to esteem 
 them very highly (sv) 
 with lovefor their work's 
 sake.* Be at peace a- 
 mong yourselves.* 
 
 14< (As) On the other 
 hand^wQ exhort you, bre- 
 thren, Admonish the dis- 
 orderly ^^ (chap. iii. 11.), 
 
 der the afflictions of life, and edify 
 each the other in faith, temperance, 
 fortitude, hope, joy, and watchful- 
 ness, even as also, I know, ye do, 
 
 12 Now we beseech you, brethren, 
 to submit yourselves to them who la- 
 bour in the word, amotig you, and 
 who preside over you in your reli- 
 gious assemblies agreeably to the will 
 of Christ, and who reprove you for 
 your faults, and exhort you to a- 
 mendment. 
 
 13 And to esteem such very high- 
 ly with love for their work's sake ; 
 which mdeed is honourable in it- 
 self, and beneficial to mankind, but 
 attended with great damg&c—Live 
 in peace with 07ie another, 
 
 l^ On the other hand, we exhort 
 
 you, brethren, who are pastors and 
 
 rulers, Admonish the disorderly, by 
 
 shewing them the sin and danger of 
 
 faulty the admonitions and reproofs necessary to their amendment. 
 For va^iriu signifies to admo?iish with reproof. See Tit. iii. 10. note 
 2. Perhaps this office belonged to the bishops. 
 
 Ver. 13. — !• And to esteem ihem very highly with love, for their 
 worPs sake. From this we learn, that the respect due from Chris- 
 tians to their ministers, is founded upon their diligence and faith- 
 fulness in preaching the word, and in admonishing those who err, 
 rather than upon the dignity of their character, as rulers of the 
 church. 
 
 2. Be at peace among yourselves. Some ancient MSS. and ver- 
 sions read here sv uvtok;, with them. Be at peace with them who pre- 
 side over you, &c. But as the clause is not joined with what goes 
 before, by any copulative, I rather think it a distinct precept to, a- 
 void discord, which is the ruin of any society. 
 
 Ver. 14. 1. On the other hayid, we exhort you, brethren, admonish 
 
 the disorderly. At<<xt»$, is a military term, and signifies those who 
 break their ranks, or desert their post, so that they cannot per- 
 form their duty as soldiers, especially in battle. It is fitly used, to 
 denote those who neglect the proper duty of their office or station. 
 The beauty of this passage is well illustrated by Mr Blackwall, who 
 says, " It is as admirable for the purity of its moral, and the diffu- 
 ** sivcness of its charitable meaning, a« for the elegance and force 
 
98 I. THESSALONIANS. Chap. V. 
 
 minded, support the weak, -^^vx^c, av7i%ia^i rm affhvcoVy 
 
 be patient toward all men. (jbocz^ohiMiTS Ts^og 'Travrag. 
 
 15 See that none render 15 'O^ars ^^n rig tcolkov 
 evil for evil unto ony man ; ^j,^^ y^^.^^ ^^^^ ^^o^^' aXkoi 
 but ever follow that which is ^^^^^^^ ^^ ^ .^^ ^^^;^g^g ^^^ 
 sood, both amono^ yourselves, . - ^ 
 
 and to all men, ^ ^ '^^ «^^^^^^ ^"' ^'^ ^"^^«^- 
 
 16 Rejoice evermore. 16 HccvTore >^a/^srg. 
 
 17 Pray without ceasing. 17 Khf^tMitToog 'Ttgoaiv^ifS- 
 
 " of its words, and the delicate turn of its structure. The union of 
 ** the words within each comma or stop, and their mutual relation 
 " and assistance, is exquisitely proper and natural. The noble pe- 
 ** riod runs on with strength and smoothness, and ends close and 
 ** full. Both the ear and judgment are satisfied." Sac. Class, vol. i. 
 p. 257. 
 
 2. Comfort the faint-hearted, OXiyo-<f/vj^oi, according to Grotius, 
 are persons who in adversity are dejected. But in Chandler's opi- 
 nion, they are persons who entertain worse thoughts of themselves 
 than they ought to do. Of this sort there may have been some 
 among the Thessalonian brethren, who, having been great sinners, 
 were oppressed with sorrow for their former offences, and afraid, 
 lest the continued persecution to which they were exposed, should 
 make them renounce the gospel. 
 
 3. Support the weak. Avnxio-^cti, is to bear a thing on the side 
 opposite to a person who bears it at the same time. In this place, 
 it signifies our assisting the weak in understanding, with our ad- 
 vice, when they are at a loss how to direct themselves. 
 
 Ver. 16. Always rejoice. Here, and in what follows, the apostle 
 turns his discourse to the people. — In advising us alwaj^s to rejoice, 
 he does not mean that we should be insensible of our afflictions; 
 but that in affliction we should not lose the joy which the glorious 
 discoveries of the love of God and of Christ, made to us in the gos- 
 pel, are fitted to yield. The truth is, affliction is the time when 
 God gives the most abundant measures of his Spirit to his children, 
 and raises their faith in the promises of the gospel, and strengthens 
 their trust in his providence ; by all which they obtain such peace 
 and joy as nothing can overcome. — See Philip, iv. 4. note. 
 
 Ver. 17. Pray without ceasing. This does not mean, that we 
 should never intermit praying, but that we should observe the sta- 
 ted seasons of prayer. Thus, Luke xxiv. 53., They were continually 
 in the temple praidng God, means, that they resorted to the temple 
 at the time of the morning and evening sacrifice ; and, according 
 to the custom of the Jews, offered their prayers and praises while 
 the incense was burning. Sec Rev. viii. 3. And as the morning 
 
Chap. V. 
 
 I. THESSALONIANS. 
 
 89 
 
 comfort the faint-heart- 
 ed,^ support^ the weak, 
 \}Qofa long siiffering dis- 
 jpositio7i towards all. 
 
 15 Take care that no 
 one return evil for evil to 
 any one, but always pur- 
 sue ye what is good, 
 both towards one ano- 
 ther, and towards all. 
 
 16 Always rejoice, ^ 
 Mat.v. 11,12. Rom.v. 2. 
 
 17 Pray without cea- 
 sing.* 
 
 leaving off working, and of med- 
 dling with other people's affairs ; 
 encourage them who are faint heart- 
 ed, when persecution arises ; sup- 
 port by your counsel them who, 
 being weak in understanding, know 
 not how to direct themselves ; and 
 bear long with all who err through 
 ignorance. 
 
 1 5 By your admonitions, and by 
 the prudent use of the censures of 
 the church. Take care that none of 
 your flock retmii evil for evil to any 
 one. But say to them. Always pur- 
 sue ye what is good, both towards one 
 another, and towards all : For to 
 overcome evil with good, is a vic- 
 tory far more noble than any other. 
 
 16 Whether you are in prosperi- 
 ty, or in adversity, always maintain 
 that rational joy, which the doctrines 
 and promises of the gospel inspire. 
 
 17 Sensible of your own wants 
 and weaknesses, and of the infinite 
 power and goodness of God, pray to 
 him morning and evejiing, and em- 
 brace every fit opportunity of prayer. 
 
 and evening sacrifice is called the continual burnt-offering, Exod. 
 xxix. 42., they who regularly observed that season of prayer, were 
 said io pray continually, and night and day. Acts xxvi, 7-, Ourtvoehe 
 tribes instantly serving God night and day^ &c. — But besides out- 
 ward worship, there is due to God worship also in spirit, consist- 
 ing in habitually cherishing just conceptions of his character and 
 government; in placing our affections on him as their highest ob- 
 ject ; in submitting our will to his in all things ; and in relying up- 
 on him for our happiness, both in prosperity and in adversity. 
 Where these dispositions prevail, the person may be said to pray 
 without ceasing; and to make them habitual, care in performing 
 the outward acts of worship is of great use. Farther, frequently 
 and humbly to ask the assistance and protection of God, and to re- 
 turn him thanks for the blessings we derive from his providence, 
 are duties so natural, and so necessary to our happiness, that one 
 would think no person or family could live in the habitual neglect 
 thereof. And yet how many are there who do so ! 
 
90 I. THESSALONIANS. Chap. V. 
 
 18 In^ eveiy thing give is Ev T^avrt zvxaoigstrs. 
 
 dianks : for this is the will of ^^^^ ^^y 02^ s/Xp/^o; 
 God in Christ Jesus concern- - ^. ^ » * 
 
 ing you. 
 
 19 Quench not the Spirit. 19 To Ilvsy^a (Jb'/j a^ivvvrz. 
 
 20 Despise not prophesy- 20 H^ocpyir nag (Jj-^ i^^^s- 
 
 21 Prove all things; hold 21 Uavra dozifjua^sre' ro 
 fast that which is good. ^^j^^^^^ zarexirs, 
 
 22 Abstain from all ap- 22 Atto 'Travrog 2ihg tto- 
 pearance of evil. ^^^^ a^e^^Sff^s. 
 
 Ver. 18- In every thing. This clause mnybe translated. For eve- 
 ry thing give thojiks. See Ephes. v. 20. note 1. But the preposi- 
 tion there is vtts^, not sv, as here. 
 
 Ver. 19. Quench not the Spirit. Here, the Spirit^ denotes the 
 miraculous gifts which were bestowed on the first Ciiristians, call- 
 ed Heb. ii. 4., Distributions of the Holy Spirit. — From this pre- 
 cept, as well as from that to Timothy, Stir up the gift of God xuhich 
 is in theej 2 Tim. i. 6., it appears, that even the miraculous powers 
 might be improved; and that the continuance of them with indi- 
 viduals, depended in a great measure upon the right temper of 
 their minds, and upon the proper use which the spiritual men 
 made of their gifts. The Greek words in which the above-men- 
 tioned precepts are expressed, have a relation to those flames of 
 fire, by which the presence of the Spirit was manifested, when he 
 fell on the apostles and brethren, as mentioned Acts ii. 3. For 
 in this passage the banishing of the Holy Ghost is expressed by 
 words, which signify the extinguishing of flame : To Uvsvfix ^n 
 c-^ivvvn, Quench not the Spirit. On the other hand, the strength- 
 ening the spiritual gifts, by exercising them properly, by banish- 
 ing all vicious passions, and by cherishing inward purity, is ex- 
 pressed in words, which denote the blowing up of fire into flame. 
 2 Tim. 1.6,/ put thee in mind, uvca^aTrv^itv ro x^'-'^^'^f^^ ra Qm, to stir 
 up the spiritual gift of God rvhich is in thee, literally, to stir up as 
 jire the spiritual gift. Some commentators suppose these precepts 
 have a respect likewise to the ordinary influences of the Spirit, 
 which, without doubt, equally with the extraordinary, are banish- 
 ed by resisting or abusing them, and by indulging sensual, male- 
 volent, worldly dispositions ; but are cherished, by yielding to their 
 influence, and by cultivating- a virtuous temper of mind, 
 
 Ver. 20. Despise not prophesyings. M») ilnBivurif literally, do not 
 set at nought. This precept, in a more general sense, is designed 
 for those who neglect attending the public worship of God, on 
 pretence that they are so wise^ or so well instructed, that they 
 can receive little or no bencfitTrbm it. But such should consider, 
 that the spiritual life is maintained in the soul, not so much by 
 
Chap. V. 
 
 I. THESSALONIANS. 
 
 91 
 
 18 (Ev TTuvTi) In every 
 thing give thanks ; ^ for 
 this is the will of God, 
 bj/ Christ Jesus, (ng, 192.) 
 concerning you. 
 
 19 Quench not the 
 Spirit.' (See Eph. v. 
 18. note 3.) 
 
 20 Despise not pro- 
 phesying.^ (See 1 Cor. 
 xiv. 3. note.) 
 
 21 Prove all things.* 
 Hold fast* that which is 
 good. 1 John iv. 1. 
 
 22 Abstain from all 
 appearance of evil. 
 
 18 In every condition, whether 
 prosperous or adverse, give thanks 
 to God, by whose providence all 
 things come to pass ; for this is the 
 will of, God, made known by Christ 
 JesuSi concernirig you, 
 
 1 9 Qjiench not the gifts of the Spi' 
 rit, by hindering others to exercise 
 them, or by neglecting to exercise 
 them yourselves, or by exercising 
 them with strife and tumult. 
 
 20 Highly esteem the gift of pro- 
 phesying ; for it is the most useful 
 of all the spiritual gifts, being that 
 by which the church is edified, ex- 
 horted and comforted. 
 
 "^21 Do not believe every teacher 
 pretending to inspiration ; but ex- 
 amine all things offered to yon, 
 comparing them with the doctrines 
 of Christ, and of his apostles, and 
 with the former revelations : And 
 hold fast that which, upon exami- 
 nation, is found good, 
 
 22 Abstain from all such actions, 
 as to yourselves, after examination, 
 have an appearance of evil » 
 
 new knowledge, as by the recollection of matters formerly known, 
 and by serious meditation thereon. 
 
 Ver. 21. — 1. Prone all things. This precept may have been ori- 
 ginally intended for those spiritual men, who had the gift of dis- 
 cerning spirits, and whose office it was to try those who pretend- 
 ed to prophesy, or to speak by inspiration ; and to direct the church 
 in their opinion concerning them. Nevertheless, it may well be 
 understood in a more general sense, as requiring Christians in all 
 ages, before they receive^ any religious doctrine, to examine whe- 
 ther it be consonant to right reason and to the word of God. On 
 this precept, Benson's remark is, " What a glorious freedom of 
 ** thought do the apostles recommend ! And how contemptible in 
 <* their account is a blind and implicit faith 1 May all Christians 
 *' use this liberty of judging for themselves in matters of religion, 
 " and allow it to one another and to all mankind.'* 
 
 2. Kcc-riXiri. This word signifies to hold a thing firmly in one's 
 hand. Applied to the mind, it denotes the sincere approbation of 
 a thinc^, and the close adherence to it. 
 
92 I. THESSALONIANS. Chap. V. 
 
 25 And the very God of 23 Avrog hi 6 (^sog rrig 
 
 peace sanctify you wholly ; g;^^^,;^^ oLyiaaai v(j.ag okorzkug' 
 
 ^nd I pray God yom ^yho\e ^^^^ SkokKwov wjuc^p to 'Trnv 
 
 spirit, and soul, and body, be f f ' 
 
 preserved blameless unto the ^^' ^^"^ ^ ^'^>^^' ^^^' ^^ ^^^^ 
 
 coming of our Lord Jesus f^i^H^'^rc.jg iv rri '7ra^8(Tic^ rj? 
 
 Christ. Kv^i8 ^(/jcjv Iriaa IL^isa rrj^r}- 
 
 Ver, 23. — 1. Your ivhole person. So I have translated, »XokXvi^o» 
 vfiuv, because this word signifies the whole of a thing given by lot ; 
 consequently the whole of any thing ; and here the whole frame 
 of our nature, our whole person. Accordingly, Chandler has 
 shewed, that this word is applied to a cifT/, whose buildings are all 
 standing ; and to an empire, which hath all its provinces ; and to 
 an army, whose troops are undiminished by any accident or cala- 
 mity. 
 
 2. The spirit, the soul, and the body. The Pythagoreans, Pla- 
 tonists, and Stoics, divided the thinking part of man into spirit 
 and sold; a notion which they seem to have derived from the 
 most ancient tradition, founded, perhaps, on the Mosaic account 
 of the formation of man. Gen. ii. 7., and therefore it was adopted 
 by the sacred writers. See Whitby's note here, who says, Gassen- 
 dus and Willis have established this philosophy beyond all reason- 
 able contradiction. But others are of opinion, that as the apostle's 
 design was to teach mankind religion, and not philosophy, he 
 might use the popular language to which the Thessalonians were 
 accustomed, without adopting the philosophy on which that lan- 
 guage was founded ; consequently, that his prayer means no 
 more, but that they might be thoroughly sanctified, of how many 
 constituent parts however their nature consisted. 
 
 The passage of Genesis above referred to runs thus : The Lord 
 God formed man of the dust oj the ground, and breathed into his 
 nostrils the breath of life ; and man became a living soid, that is, an 
 animal. The same appellation is given to the beasts, Gen. i. 24., 
 God said, let the earth bring forth the living creature, (Heb. the li' 
 ving soul) after his kind, cattle, S^c. Wherefore, the formation of 
 the animal part of our nature only is described. Gen. ii. 7., the 
 formation of our spiritual part having been formerly declared, 
 Gen. i. 27. So God created mafi in his own image. In the image 
 of God created he him : Male and female created he them ; both the 
 male and the female of the human species, created be in the image 
 of God. Moses's account, thus understood, implies, that we have 
 both an animal and an intellectual nature ; that in his animal 
 nature, man is the same with the beast. For like the beast he 
 hath a body united to his soul. And as the soul of the beast is 
 the seat of its sensations, and is endowed with appetites and pas- 
 sions, such as anger, hatred, lust, &c. so the soul of man is ihe 
 
Chap. V. I. THESSALONIANS. 93 
 
 23 And may the God 23 And tliat ye may be enabled 
 of peace himself sane- to obey this, and every precept of 
 tify you wholly ; and the gospel, May God, the author of 
 may your nx)hole person, ' all happmess, sanctify you wholly ; 
 the spirit and the soul, and may your whole person, your 
 and the hody,^ be pre- understanding, your affections, and 
 served unblameable, un- your actions, be preserved by God, 
 to the coming of our without any just cause of blame, until 
 Lord Jesus Christ. your trial is finished, through the 
 
 coming of our Lord Jesus Christ, to 
 release you by death. 
 
 seat of his sensations, appetites, and passions. And though his 
 body, in its form, differs from that of a beast, it resembles it in 
 being made out of the ground ; its members have a general re- 
 semblance to the members of a beast, the bodies of both are nou- 
 rished by food ; they grow to a certain bulk ; they continue in 
 their mature state a determinate time ; after which they gradually 
 decay ; and at length die, unless destroyed before by some acci- 
 dent. To the life of both, the presence of the soul in the body is 
 necessary; and to the presence of the soul, it is requisite in both, 
 that the bodily organs, called vital parts, be in a fit state for per- 
 forming their several functions. Such is the life which man en- 
 joys in common with the beast. 
 
 Because it hath been commonly supposed that God's words to 
 Adam, Dust thou arty and to dust thou shalt return, were spoken to 
 him as an animal, some have inferred, that not his body alone, 
 but his animal soul, was made of the dust, and returned to the 
 dust. And in support of their opinion, they appeal to Solomon's 
 words, Eccles. iii. 18, 19., where he affirms, that the soul both of 
 man and beast is of the dust, and returns to the dust : on which ac- 
 count he calls man a beast. Others affirm, that dust or matter, 
 however modified and refined, is not capable of sensation, the low- 
 est degree of thought, and far less of imagination, and memory ; 
 faculties which the beast seems to partake of in common with 
 man. And therefore, they understand the above expressions as 
 importing, not that the soul of man and beast is material, but 
 that it is mortal ; because it is no more contrary to reason that an 
 incorporeal soul should cease to be, than that it should have be- 
 gun to exist. 
 
 But without pretending to determine, whether the soul which 
 man is supposed to have in common with the beast, be material 
 or not, 1 observe, that although God's words, Dust thou art, and 
 to dust shalt thou return, should be meant to import the mortality 
 of Adam's soul, as well as of his body, it will not follow, that 
 there is nothing in man but what was made of dust, and is mortal. 
 Besides an animal soul, the seat of sensation, appetite, passion, 
 memory, &c., man has an higher principle called Spirit, the seat 
 
94 I. THESSALONIANS. Chap. V. 
 
 24 Faithful is he that call- 24f Ili^og 6 fcaXoov v^jmc^ 6g 
 eth you, who also will do it, y^^^i ^or/jffst. 
 
 25 Brethren, pray for us. 25 Adsk(pot, T^offevx^a^^ 
 
 TB^t rjiJboov. 
 
 26 Greet all the brethren 26 AtT'Traffccffh rag ah'k(pHg 
 with an holy kiss. 'TravTag bv (pikrjfjtjari ayi&>. 
 
 27 I charge you by the 26 'O^zi^co v(juag tov Kv- 
 Lord that this epistle be read ^/ov, avaymaOrjuai rrjv iTriBoXyjv 
 unto all the holy brethren. ^^^^ ^^^g ^yioig ahX(poig. 
 
 28 The grace of our Lord 28 'H %a^/? 78 Kv^ia ^- 
 Jesus Christ be with you. ^^jy^ Irjcrou X^isov [^ircc v^av. 
 
 Amen 
 
 A(Jb7}V, 
 
 of intellect, reasoning, and conscience. This appears from Gen. i. 
 26., Let us make man in our image : for the body of man, made of 
 the dust of the ground, can be no part of the image of God. As 
 little can the animal soul which he hath in common with beasts, 
 be any part of that image. This superior principle in man Solo- 
 mon acknowledgeth. For after describing what man hath in com- 
 mon with beasts, namely, one breath of life, he observes that their 
 spirits are different, Eccles. iii. 21. 
 
 To comprehend the distinction between soul and spirit^ which the 
 sacred writers have insinuated, the soul must be considered as 
 connected both with the body and with the spirit. By its con- 
 nection with the body, the soul receives impressions from the 
 senses ; and by its connection with the spirit, it conveys these im- 
 pressions, by means of the imagination and memory, to the spirit, 
 as materials for its operations. The powers last mentioned, 
 through their connection with the body, are liable indeed to be so 
 disturbed by injuries befalling the body, as to convey false per- 
 ceptions to the spirit. But the powers of the spirit not being af- 
 fected by bodily injuries, it judges of the impressions conveyed to 
 it as accurately as if they were true representations ; so that the 
 conclusions which it forms, are generally right. 
 
 Ver. 25. Brethren^ jirayjhr us. This the apostle requested, be- 
 cause whether he considered the prayers of the Thessalonians, as 
 expressions of their earnest desire to have the gospel propagated, 
 or of their good will to him the apostle of Christ ; or whether he 
 considered the efficacy of their prayers with God, who to do ho- 
 nour to good men, heareth their prayers in behalf of others, he 
 was sensible that their prayers might be of great use to him. See 
 Col. iv. 3. note \. 
 
 Ver. 27. / adjure you hi/ the Lord, that this Epistle he read to all 
 the holy brethren. See Preliminary Essay 2. This being a com- 
 mand to the presidents and pastors of the Thessalonian church, it 
 is evident tliat this epistle must have been first delivered to them, 
 
Chap. V. 
 
 I. THESSALONIANS. 
 
 95 
 
 24 Faithful is he "who 
 hath called you ; who 
 also will do it. 
 
 25 Brethren, pray for 
 
 us. 
 
 26 Salute all the bre- 
 thren with an holy kiss.^ 
 (See Rom. xvi. 16. note 
 
 1.) 
 
 27 I adjure you BY 
 the Lord, that this epis- 
 tle be read^ to all the 
 holy (see Essay iv. 48.) 
 brethren. 
 
 28 The grace of our 
 Lord Jesus Christ be 
 with you.^ Amen. (See 
 Eph. vi. 24. note 2. 
 
 24 Faithfid is God who hath called 
 you into his kingdom, and who^ ha- 
 ving promised to assist you in all 
 your trials, and to sanctify you 
 wholly, also mil do it. 
 
 25 Brethren, sensible of the im- 
 portance and difficulty of my work 
 as an apostle, I earnestly request 
 you to pray for me, 
 
 26 Express your affection towards 
 all your Christian brethren, in the 
 ordinary manner, hy giving them a 
 kiss, accompanied with nothing of 
 that criminal love, which many of 
 the Greeks indulge towards their 
 own sex. 
 
 27 Hay you, who preside in the 
 church at Thessalonica, under an 
 oath hy the Lord's direction, that 
 this epistle be read to all the holy 
 brethreji professing Christianity in 
 your own church, and in all the 
 churches of Macedonia. 
 
 28 I finish my letter wdth giving 
 you my apostolical benediction. 
 May the favour, protection, and as- 
 sistance of our Lord Jesus Christ, 
 whose servants ye are, ever remain 
 with you, that ye may be approved 
 of him. And in testimony of my 
 sincerity in this, and in all the 
 things written in this epistle, I say 
 Ajnen, 
 
 by his order, although it was inscribed to the Thessalonians in 
 general. The same course, no doubt, he followed, with all his 
 other inspired epistles. They were sent by him to the elders of 
 the churches for whose use they were designed, with a direction 
 that they should be read publicly, by some of their number, to the 
 brethren in their assemblies for worship; and that not once or 
 twice, but frequently, that all might have the benefit of the in- 
 structions contained in them. If this method had not been fol- 
 lowed, such as were unlearned would have derived no advantage 
 from the apostolical writings : and to make these writings of use 
 to the rest, they must have been circulated among them in pri- 
 
96 I. THESSALONIANS. Chap. V. 
 
 vate; which would have exposed the autographs of the apostle's 
 letters, to the danger of being lost. The practice therefore of 
 the Romish clergy, who do not read the scriptures to the com- 
 mon people in their religious assemblies, or who read them in an 
 unknown tongue, is directly contrary to the apostolical injunctions, 
 and to the primitive practice. — Farther, as the Thessalonian bre- 
 thren had not been entirely obedient to their spiritual guides, the 
 apostle may have suspected, that their pastors would be afraid to 
 read this epistle publicly, in which a number of them were rebu- 
 ked, and in which practices were expressly condemned, which 
 many of them still followed. He therefore laid the pastors under 
 an oath, to cause it to be read publicly to all the brethren in 
 their own city, and in the neighbourhood. 
 
A NEW 
 
 LITERAL TRANSLATION 
 
 OF 
 
 ST PAUL'S SECOND EPISTLE 
 
 TO THE 
 
 THESSALONIANS. 
 
 PREFACE. 
 
 Sect. L Of the Occasion of miting the second Epistle to 
 the Thessalonians. 
 
 FROM the matters contained in this epistle it appears, that 
 the messenger who carried Paul's first letter to the Thes- 
 salonians, gave him, when he returned, a particular account 
 of their affairs, (see 2 Thess. iii. 11.), and, among other things, 
 informed him, that many of them thought the day of judg- 
 ment was to happen in that age; because in his letter the 
 apostle seems to insinuate, that he was to be living on the 
 earth at the coming of the Lord, 1 Thess. iv. 15., We who are 
 alive and remain unto the coming of the Lord, — Ver. 17. Then 
 we who are alive and remain^ shall be caught up, — Chap. v. 4., 
 But ye are not in darkness^ so as that day should^ like a thief 
 lay hold on you. — Ver. 6. Therefot^e^ let us not sleep, even as 
 the others ; hut let us watch and he soher, — The same person 
 also informed the apostle, that such of the Thessalonians, as 
 thought the coming of Christ and the end of the world at 
 hand, were neglecting their secular affairs, in the persuasion 
 that all business of that sort was inconsistent with the care of 
 their souls : That certain false teachers among the Thessalo- 
 nians pretended to have a revelation of the Spirit, importing 
 VOL. IV. H f 
 
98 PREFACE TO II. THESSALONIANS. Sect. 1. 
 
 that the day of judgment was at hand : That others affirmed 
 they were sent by the apostle to declare the same things by 
 word of mouth : nay, That a forged letter had been handed 
 about in Thessalonica, as from him, to the same pui'pose. — 
 An error of this kind being exceedingly prejudicial to society, 
 it was necessary to put a stop to it immediately : and the ra- 
 ther, that being imputed to Paul, it was utterly subversive of 
 his apostolical character and inspiration. The state, there- 
 fore, of the Thessalonians was no sooner made known to the 
 apostle, than he wrote to them this second epistle : in which, 
 as in the former, Silas and Timothy joined him, to shew that 
 they were of the same sentiments with him concerning that 
 momentous affair. 
 
 The foregoing account of the occasion and design of writing 
 the second epistle to the Thessalonians, is taken from chap. ii. 1 ., 
 where the apostle besought the Thessalonians, with relation to 
 the coming of Christ, and their gathering together around him 
 (described in his former epistle, chap. iv. 14. — 18.), not to give 
 the least heed to any teacher, pretending to a revelation of 
 the Spirit, who affirmed that the day of Christ was at hand ; 
 or who brought any verbal message or letter to that purpose, 
 as from him. The whole was a falsehood, wickedly framed. 
 And to convince them that it was a falsehood, he assured them 
 in the most express terms, that before the day of the Lord 
 there will be a great apostasy in the church ; that the man of 
 sin is to be revealed ; that he will oppose and exalt himself 
 above every one who is called God, or who is an object of 
 worship ; and that he will sit, or continue a long time, in the 
 church, as God. Then he put this question to the Thessalo- 
 nians, ver. 5., Do ye not remember, that when I was yet with 
 you, I told you these things P So that if they had recollected 
 the apostle's discourses, they would easily have perceived the 
 falsehood of the things, which the deceivers pretended to in- 
 culcate as a message from him. — The chief design, therefore, 
 of this epistle, was to convince the Thessalonians, that the 
 apostle and his assistants did not entertain the opinion impu- 
 ted to them, that the coming of the Lord and the day of judg- 
 ment were to happen in their lifetime : and to foretell the rise 
 and progress of the mystery of iniquity, together with the co- 
 ming and destruction of the Man of Sin ; that the faithful 
 
Sect. 3. PREFACE TO 11. THESSALONIANS. 99 
 
 being forewarned, might not be surprised at these events, 
 when they took place in the church. 
 
 Sect. II. Of the Time and Place of writing the second Epistle 
 to the Thessalonians, 
 
 Paul's second epistle to the Thessalonians is thought by 
 the best critics and chronologers, to have been written from 
 Corinth, during his first abode in that city. For the error it 
 was designed to correct, being of a most pernicious nature, as 
 shall be shewed immediately, and requiring a speedy remedy, 
 it is natural to suppose the apostle would write it as soon as 
 possible, after the messenger who carried his former letter re- 
 turned, and gave him an account of the disorders which pre- 
 vailed among the Thessalonians. — That the apostle wrote this 
 second letter not long after the first, seems probable for this 
 reason also, that Timothy and Silvanus, who joined him in 
 his first letter, were still with him, and joined hun in the se- 
 cond. And seeing in this epistle he desired the brethren to 
 jjray that he might be delivered from brutish and "wicked men, 
 chap. iii. 2., it is probable he wrote it soon after the insurrec- 
 tion of the Jews at Corinth, in which they dragged him before 
 Gallio the proconsul of Achaia, and accused him of persuad- 
 ing men to "worship God contrary to the law, Acts xviii. 13. It 
 seems the ignorance and rage of the unbelieving Jews had 
 made such an impression upon the apostle's mind, that he was 
 afraid of encomitering them again : and therefore he begged 
 the Thessalonians to pray that God would deliver him from all 
 such furious bigots, who, though they professed to believe in 
 the true God, shewed, by their actions, that they were desti- 
 tute of every good principle whatsoever. — This epistle, there- 
 fore, being written at Corinth, soon after the former, we can- 
 not be much mistaken in supposing that it was dated A. D. 52. 
 in the end of the twelfth, or in the beginning of the thirteenth 
 year of the reign of Claudius, the successor of Caius. 
 
 On supposition that this is the true date of the epistle, Gro- 
 tius, who makes the emperor Caius the man of sin, and Simon 
 Magus the "wicked one, whose coming is foretold, 2 Thess. ii., 
 hath fallen into a gross error ; as hath Hammond likewise, 
 
100 PREFACE TO 11. THESSALONIANS. Sect. 2. 
 
 who makes Simon Magus the man of sin and the wicked one. 
 From the history of the Acts we know, that Simon had of a 
 long time bewitched the Samaritans with his sorceries, when 
 Philip preached the gospel to them. After leaving Samaria 
 he went, according to Grotius and Hammond, to Rome, and 
 was honoured as a god, in the beginning of the reign of 
 Claudius. Now, seeing in the second epistle to the Thessa- 
 lonians, which was written in the end of the reign of Clau- 
 dius, the revelation of the man of sin is spoken of as an event 
 to happen in some future period, it is plain that neither Caius, 
 who was then dead, nor Sunon, who is said to have revealed 
 himself at Rome, as a god, in the beginning of the reign of 
 Claudius, can be the man of sin and wicked one, whose coming 
 and revelation are foretold in that epistle. 
 
 Sect. III. Shewing that none of the Apostles believed the Day of 
 Judgment was to happen in their Lifetime^ 
 
 Grotius, Locke, and others, have affirmed, that the apostles 
 of Christ believed the end of the world was to happen in their 
 time ; and that they have declared this to be their belief in 
 various passages of their epistles. But these learned men, and 
 all who join them in that opinion, have fallen into a most per- 
 nicious error. For thereby they destroy the authority of the 
 gospel revelation, at least so far as it is contained in the dis- 
 courses and writings of the apostles ; because if they have erred 
 in a matter of such importance, and which they affirm was re- 
 vealed to them by Christ, they may have been mistaken in 
 other matters also, where their inspiration is not more strong- 
 ly asserted by them than in this instance. In imputing this 
 mistake to the apostles, the deists have heartily joined the learn- 
 ed men above mentioned ; because a mistake of this sort effec- 
 tually overthrows the apostle's pretensions to inspiration. It 
 is therefore necessary to clear them from so injurious an impu- 
 tation. 
 
 And, first, with respect to Paul, who was an apostle of Christ, 
 and Silvanus, who was a prophet and chief man among the 
 brethren, and Timothy, who was eminent for his spiritual 
 bifts, I observe, that the epistle under our consideration, af- 
 
Sect. 3. PREFACE TO II. THESSALONIANS. 101 
 
 fords the clearest proof that these men knew the truth con- 
 cerning the coming of Christ to judge the world. For in it 
 they expressly assured the Thessalonians, that the persons 
 who made them believe the day of judgment was at hand, were 
 deceiving them : That before the day of judgment, there was 
 to be a great apostasy in religion, occasioned by the man of 
 sin, who at that time was restrained from shewing himself, but 
 who was to be revealed in his season : That when revealed, he 
 will sit, that is, remain a long time in the church of God, as 
 God, and shewing himself that he is God : And that after- 
 wards he is to be destroyed. Now, as these events could not 
 be accomplished in the course of a few years, the persons 
 who foretold that they were to happen before the coming of 
 Christ, certainly did not think the day of judgment would be 
 in their lifetime. And, as for the expressions in the former 
 epistle, which have been thought to imply that Paul believed 
 the day of judgment at hand, we have shewed in note 1. on 1 
 Thess. iv. 15., that they are mere rhetorical forms of expres- 
 sion, which ought not to have been made the foundation of a 
 doctrine of this magnitude. Besides, St Paul, Rom. xi. 23. 
 — S6., by a long chain of reasoning having shewed, that after 
 the general conversion of the Gentiles, the Jews in a body are 
 to be brought into the Christian church, can any person be so 
 absurd as to persevere in maintaining, that this apostle believ- 
 ed the end of the world would happen m his own lifetime ? 
 
 Next, with respect to the apostle Peter, I think it plain, 
 from the manner in which he hath spoken of the coming of 
 Christ, that he knew it was at a great distance ; 2 Pet. iii. 3., 
 Knowing tJiisJirst, that scoffers mil come in the last of the days, 
 walking after their ow?i lusts : 4. A?id saying, *where is the prO' 
 mise of his coming? For from the tifne the fathers fell asleep, 
 all things continue as at the beginning of the creation. 8. But 
 this one thing, let it not escape you, beloved, that one day is with 
 the Lord as a thousand years, and a thousand years as one day. 
 9. The Lord who hath promised, doth not delay, in the manner 
 some account delaying. Now, seeing Peter hath here foretold, 
 that in the last age, the wicked will mock at the promise of 
 Christ's coming, on account of its being long delayed ; and 
 from the stability and regularity of the course of nature, du- 
 ring so many ages, will argue that there is no probability that 
 
102 PREFACE TO II. THESSALONIANS. Sect. 3. 
 
 the world will ever come to an end ; it is evident that he also 
 knew the coming of Christ to judgment was at a very great dis- 
 tance, at the time he wrote that epistle. 
 
 The same may be said of James, For in the hearing of the 
 apostles, elders, and brethren, assembled in the council of Je- 
 rusalem, he quoted passages from the Jewish prophets, to shew, 
 that all the Gentiles were, in some future period, to seek after 
 the Lord, Acts xv. 1 7. But if James looked for the general 
 conversion of the Gentiles, he certainly could not imagine the 
 end of the world would happen in his time. 
 
 Lastly, the apostle John, in his book of the Revelation, ha- 
 ving foretold a great variety of important events, respecting 
 the political and religious state of the world, which could not 
 be accomplished in a few years, but required a series of ages 
 to give them birth, there cannot be the least doubt that he 
 likewise knew the truth concerning his master's second coming. 
 And therefore, to suppose that he imagined the day of judg- 
 ment was to happen in his own lifetime, is a palpable mistake. 
 Upon the whole, seeing the apostles, and other inspired 
 teachers of our religion, certainly knew that the coming of 
 Christ to judgment was at a great distance, every impartial 
 person must be sensible they have been much injured, not by 
 the enemies of revelation alone, but by some of its friends ; 
 who, upon the strength of certain expressions, the meaning of 
 which they evidently misunderstood, have endeavoured to per- 
 suade the world that the apostles ignorantly believed the day 
 of judgment was at hand. These expressions may all be ap- 
 plied to other events, as shall be shewed in the next section ; 
 and therefore they ought to be so applied ; because candour 
 requires that sense to be put on an author's words, which ren- 
 ders him most consistent with himself. 
 
 Sect. IV. Different Comings of Christ are spolcen of in the 
 
 New Testament. 
 
 In this Article I propose to shew, that there are other co- 
 mings of Christ spoken of in scripture, besides his coming to 
 Judgment ; and that there are other things besides this mun- 
 dane system, whose end is there foretold ; and that it is of these 
 
Sect. 4. PREFACE TO II. THESSALONIANS. 103 
 
 other matters the apostles speak, when they represent the day 
 of their master^ and the end of all things, as at hand. 
 
 1. First then, in the prophetic writings of the Jews, (2 Sam. 
 xxii. 10 — 12. Psal. xcvii. 2. — 5. Isa. xix. 1.) great exertions 
 of the divine power, whether for the salvation or destruction 
 of nations, are called the conmig, the appeay^ing^ the presence of 
 God, Hence it was natural for the apostles, who were Jews, 
 to call any signal and evident interposition of Christ, as gover- 
 nor of the world, for the accomplishment of his purposes, his 
 coming, and his day. Accordingly, those exertions of his 
 power and providence, whereby he destroyed Jerusalem and 
 the temple, abrogated the Mosaic institutions, and establish- 
 ed the gospel, are called by the apostles his corning and day : 
 not only in allusion to the ancient prophetic language, but be- 
 cause Christ himself in his prophecy concerning these events, 
 recorded Matt, xxiv., hath termed them the coming of the Son 
 of Man, in allusion to the following prophecy of Daniel, of 
 which his own prophecy is an explication; Dan. vii. 13., / 
 saw in the night visions, and behold, one lil&e the Son of Man 
 came with the clouds of heaven, arid came to the Ancierit of 
 Days. And they brought him near before him, 14. And there 
 was given him dominion, and glory, and a kingdom, that all peo- 
 ple, nations, and languages shoidd serve him. His dominion is 
 an everlasting dominion, which shall not pass away, and his 
 kingdom that which shall not be destroyed. This prophecy, the 
 Jewish doctors with one consent interpreted of their Messiah, 
 and of that temporal kingdom which they expected was to be 
 given him. Farther, they supposed he would erect that tem- 
 poral kingdom by great and visible exertions of his power, for 
 the destruction of his enemies. But they little suspected, that 
 themselves were of the number of those enemies whom he was 
 to destroy ; and that his kingdom was to be established upon 
 the ruin of their state. Yet, that was the true meaning of the 
 comirig of the Son of Man in the clouds of heaven. For while 
 the Jewish nation continued in Judea, and observed the in- 
 stitutions of Moses, they violently opposed the preaching of 
 the gospel, by which Messiah was to reign over all people, na- 
 tions, and languages. Wherefore, that the everlasting king- 
 dom might be effectually established, it was necessary that Je- 
 rusalem and the Jewish state should be destroyed by the Ro- 
 
104 PREFACE TO II. THESSALONIANS. Sect. 4. 
 
 man armies. Now, since our Lord foretold this sad catastro- 
 phe, in the words of the prophet Daniel, Matt. xxiv. 30., And 
 they shall see the Son of Man coming in the clouds of heaven^ 
 with jpowei' and great glory ; and, after describing every parti- 
 cular of it with the greatest exactness, seeing he told his dis- 
 ciples, ver. 34-., This generation shall not pass till all these 
 things be fulfilled ; can there be any doubt that the apostles 
 (who, when they wi'ote their epistles, certainly understood the 
 true import of this prophecy,) by their master's comings and 
 by the end of all things^ which they represent as at hand, meant 
 his coming to destroy Jerusalem, and to put an end to the in- 
 stitutions of Moses ? It is no objection to this, that when the 
 apostles heard Christ declare, There shall not be left here one 
 stone upon another, that shall not be throw?i down, they con- 
 nected the end of the world, or agp, ^ith that event. Matt, 
 xxiv. 3., Tell us when shall these things be, and what shall be 
 the sign of thy coming, tout c-vyr&xuxi m etimo£, and of the end of 
 the age. For, as the Jewish doctors divided the duration of 
 the world into three ages ; the age before the law, the age un- 
 der the law, and the age of the Messiah; the apostles 
 knew that the age under the law was to end when the age un- 
 der Messiah began. And therefore, by the end of the age, 
 they meant, even at that time, not the end of the world, but 
 the end of the age under the law, in which the Jews had been 
 greatly oppressed by the heathens. And although they did 
 not then understand the purpose for which their Master was 
 to come, nor the true nature of his kingdom, nor suspect that 
 he was to make any change in the institutions of Moses ; yet 
 when they wrote their epistles, being illuminated by the Holy 
 Ghost, they certainly knew that the institutions of Moses were 
 to be abolished, and that their Master's kingdom was not a 
 temporal, but a spiritual dominion, in which all people, na- 
 tions, and languages, were to be governed, not by external 
 force, but by the operation of truth upon their minds, through 
 the preaching of the gospel. 
 
 Farther, that the apostles, by the coming of Christ, which 
 they represented as at hand when they wrote their epistles, 
 meant his coming to establish his spiritual kingdom over all 
 people, nations, and languages, and not his coming to put an 
 end to this mundane system, is evident from what Christ him- 
 
Sect. 4.. PREFACE TO II. THESSALONIANS. 105 
 
 self told them, Matt. xvi. 28., Hiere he some standing here^ 
 'who shall not taste of deaths till they see the Son of Man coming 
 in his kingdom. And, agreeably to this account of the coming 
 of Christ, and of the end of all things, I observe, that every 
 passage of their epistles, in which the apostles have spoken of 
 these things as at hand, may, with the greatest propriety, be 
 interpreted of Christ's coming to establish his everlasting king- 
 dom over all people, nations, and languages, by destroying 
 Jerusalem, putting an end to the law of Moses, and spread- 
 ing the gospel through the world. Thus, 1 Cor. x. 11., These 
 things — are ^written for our admonition^ upon fohom, tjjAjj rut 
 ctiavm, the ends of the ages are come^ means, the end of the age 
 under the law, and the beginning of the age under the Mes- 
 siah. — Philip, iv. 5., Let your moderation be hiiown to all men : 
 the Lord is nigh ; namely, to destroy the Jews, your greatest 
 adversaries. — Heb. ix. 26., But now, once S5r< a-wTiXnu. tm ocimav, 
 at the conclusio7i of the ages, the Jewish jubilees, he hath been 
 
 manifested to abolish sin-offering by the sacrifice of himself 
 
 Heb. X. 25., Exhorting one another daily, and so mu£h the 
 more, as ye see the day approaching : the day of Christ's co- 
 ming to destroy Jerusalem and the Jewish state. — Ver. 37. 
 For yet a very little while, atid he who is corning will come, and 
 will not tarry, — James v. 7.j Wherefore, be patient, brethren^ 
 unto the coming of the Lord, — Ver. 8. Be ye also patient : 
 strengthen your hearts, for the coming of the Lord to destroy 
 the Jews, your persecutors, draweth nigh, — Ver. 9. Behold, 
 the Judge standeth before the door, — 1 Pet. iv. 7., The end of 
 all thi?igs, the end of Jerusalem and of the temple, and of all 
 the Mosaic institutions, hath approached. Be ye therefore so- 
 ber, and watch unto prayer. — 1 John ii. 18., Young children^ 
 it is the last hour of the Jewish state ; and, as ye have heard 
 from Christ, in his prophecy of the destruction of Jerusalem, 
 that the antichrist cometh, so now there are many antichrists ; 
 whence we know that it is the last hour of the Jewish state. 
 
 2. There is another coming of Christ spoken of by the apos- 
 tles, different likewise fi'om his coming to judge the world, 
 and to put an end to the present state of things ; namely, his 
 coming to destroy the man of siti, 2 Thess. ii. 8., Him the 
 Lord will constime by the breath of his mouth, and will render 
 ineffectual by the bright shining of his comiiig. This singular 
 
106 PREFACE TO II. THESSALONIANS. Sect. 4. 
 
 event, which will contribute greatly to the honour of God, 
 and to the good of his church, being to be accomplished by a 
 visible and extraordinary interposition of the power of Christ 
 in the government of the world, is, agreeably to the Scripture 
 style, fitly called the coming of the Lord ; and the bright shin- 
 ing of his coming. But this coming is no where in Scripture 
 said to be at hand. 
 
 3. There is likewise a day, or coming of Christ, spoken of 
 by Paul, different from his coming to judgment, and from both 
 the former comings. I mean, his releasing his people from 
 their present trial, by death. 1 Cor. i. 8., He also 'will con- 
 
 Jirm you until the e7id "without accusation, in the day of our Lord 
 Jesus C/zr/5^.— Philip, i. 6., He "who hath begun in you a good 
 nsoork, 'will be comjAeting it until the day of Jesus Christ. — 
 1 Thess. V. 23., May your "whole person, the spirit, and the soul^ 
 and the body, be preserved unblameable, unto the coming of our 
 Lord Jesus Christ, It is true, the release of Christ's servants 
 from their present trial by death is accomplished, for the most 
 part, by no extraordinary display of his power : yet it is fitly 
 enough called his day and coming ; because by his appoint- 
 ment all men die, and by his power each is carried to his own 
 place after death. Besides, his servants in particular, being 
 put on their duty like soldiers, must remain at their several 
 posts, till released by their commander ; and when he releases 
 them, he is fitly said to come for that purpose. 
 
 4. Besides all these, there is a day, or coming of the Lord to 
 judge the world, and to put an end to the present state of 
 things. This coming, Christ himself hath promised. Matt. xvi. 
 27., The Son of Man shall covie in the glory of his Father, with 
 his holy angels ; and then shall he reward every man according 
 to his work. Now, this being a real personal appearing of 
 Christ in the body, it is more properly than any other of his 
 comings called the day and coming of Christ, And the pur- 
 poses of it being more important than those of his other co- 
 mings, the exertions of his power for accomplishing them will 
 be most signal and glorious. On that occasion likewise, 
 he will appear in far greater majesty than formerly. For 
 whereas, during his first abode on earth, his dignity and per- 
 fections were in a great measure concealed under the veil of 
 his human nature, at his second coming, his glory as th^ image 
 
Sect. 4.. PREFACE TO II. THESSALONIANS. 107 
 
 of the invisible God, and as having all the fulness of the God- 
 head dwelling in him bodily, will be most illustriously display- 
 ed, by his raising the dead, judging the world, destroying the 
 earth, punishing his enemies, and rewarding his servants. — 
 Hence this coming is, with great propriety, termed the revela- 
 tion of Jesus Christ : and the day of his revelation, when he 
 shall be glorified in his saints and admired of all them tjoho be- 
 lieve. 
 
 Thus it appears, that when the apostles wrote, there were 
 four comings of Christ to happen : three of them figurative, 
 but the fourth a real personal appearance ; that these different 
 comings are frequently spoken of in Scripture ; and that, al- 
 though the coming of Christ to destroy Jerusalem, and to es- 
 tablish his everlasting kingdom, be represented by the apostles 
 as then at hand, no passage from their writings can be produ- 
 ced, in which his personal appearance to judge the world is 
 said, or even insinuated, to be at hand. The truth is, if the 
 different comings of Christ are distinguished, as they ought to 
 be, we shall find, that the apostles have spoken of each of them 
 according to truth ; and that the opinion which infidels are so 
 eager in maintaining, and which some Christians have unad- 
 visedly espoused, to the great discredit of the inspiration of the 
 apostles, as if they believed the day of judgment was to hap- 
 pen in their lifetime, hath not the least foundation in Scrip- 
 ture. 
 
108 View. II. THESSALONIANS. Chap. I. 
 
 CHAP. I. 
 
 View and Illustration of the Things contained in this Chapter. 
 
 IT seems the messenger who carried the apostle's first letter 
 to the Thessalonians had informed him, that they were ex- 
 ceedingly strengthened by it, and bare the persecution, which 
 still continued as violent as ever, with admirable constancy. — 
 This good news was so acceptable to Paul and his assistants, 
 that they began their second letter with telling the Thessalo- 
 nians, they thought themselves bound to return thanks to God 
 for their increasing faith and love, ver. 3. — And that they 
 boasted of their faith and patience in all the persecutions which 
 they endured, to other churches, ver. 4. (probably the churches 
 of Achaia,) in expectation, no doubt, that their example would 
 have a happy influence on these churches, in leading them to 
 exercise the like faith and patience under sufferings. — And, for 
 the encouragement of the suffering Thessalonians, the apos- 
 tle observed, that their behaviour under persecution demon- 
 strated God's righteousness in having called them, notwithstand- 
 ing they were of the Gentile race, unto the gospel dispensa- 
 tion, ver. 5. — Yet it was just in God to punish their Jewish 
 persecutors, by sending tribulation upon them, ver. 6 — while 
 
 Old Translation. Gseek Tetx. 
 
 Chap. I. 1 Paul, and Sil- i HauXog zai ^ikaavog zoct 
 
 vanus, and Timotheus, unto 'Ji^okog rri iztckriaia. Gso-ca- 
 
 the church of the Thessalo- xow;tg^J/ gv' 0£a; totp/ ma>v, 
 mans m God our h ather, and ^ t ^,/ v ^ .^, , 
 
 the Lord Jesus Christ: ^ * ^ ' 
 
 2 Grace unto you, and 2 Xa^/? vi^iv zm st^jjvtj aTO 
 peace, from God our Father, 0gj; Tsmgoq ri[Jb6)i^, zcii Kf^/J? 
 and the Lord Jesus Christ. \y\a\i 'Kpi^h. 
 
 3 We arc bpund to thank 3 Ey%a^/?s/v o(p6iXo(jbev rcj 
 God always for you, brethren, 0g^ mvrore 'TCigi v(juafv, akX- 
 as it is meet, because that ' ^^^^^ ^^^^^ ^^^^^ ,V^ r^^_ 
 vour laith growetn exceed- ^ v <• ' -x 
 ingly.anddfecharityofevery S""^^'" " «'''^ "f*^"' ""' ''^'- 
 
 Ver. I, God our Father. God is the Father of all mankind, by 
 creation: and of them who believe, by rej^ancration : and that whe- 
 ther they be Jews or Gentiles. 
 
Chap. I. II. THESSALONIANS. View. 109 
 
 he was to bestow on the Thessalonians, a share in his rest, 
 along with the beUeving Jews, when Christ will return from 
 heaven with his mighty angels, ver. 7. — to punish all who 
 know not God, and who obey not the gospel of his Son, 
 ver. 8. — with everlasting destruction, by flaming fire issuing 
 from his presence, ver. 9. — The apostle adds, that, at the judg- 
 ment of the world, Christ will be glorified by the ministry of 
 the angels, who shall put his sentence in execution, and be 
 admired by all who believe, and among the rest, by the Thes- 
 salonians, ver. 10 And in this persuasion, he always prayed 
 
 that the behaviour of the Thessalonians might be such as 
 would induce God to judge them worthy of the gospel, where- 
 by they were called to eternal life ; and also to perfect in them 
 the work of faith with power, ver. 11. — That, on the other 
 hand, the name of the Lord Jesus Christ might be glorified 
 through them, by their persevering in the faith of the gospel, 
 even, when persecuted ; and, on the other, that they might be 
 glorified through him, by the virtues which they were enabled 
 to exercise, in a degree proportioned to the grace of God, and 
 of Christ, bestowed upon them ; for these virtues would excite 
 in the minds of their persecutors, the highest admiration of 
 their character, ver. 12. 
 
 New Tbanslation. Commentary. 
 
 Chap. I. 1 Paul, and Chap. I. 1 Paul, mid Silas, and 
 Silvanus, and Timothy , Timothy, to the church of the Thes- 
 to the church of the salonians, "which is in subjection to 
 Thessalonians, WHICH is the true God our Father, whereby it 
 in God our father, ^ and is distinguished from an assembly 
 /ivr the Lord Jesus Christ, of idolatrous Gentiles, and in sub- 
 jection to the Lord Jesus Christ, 
 whereby it is distinguished from a 
 synagogue of unbelieving Jews. 
 2 Grace BE to you, 2 May virtuous dispositions be 
 
 and peace from God our multiplied to you with complete hap- 
 Father, and FROM the pifiess from God our common Fa- 
 Lord Jesus Christ. ther, andfrom the Lord Jesus Christ, 
 
 by whom the Father dispenses these 
 blessings to men. 
 3 We are bound to 3 JVe, who in our former letter, 
 thank God always con- (iii. 12.) prayed the Lord to fill you 
 
 Ver. 3. Your faith grotveth exceedingly. This teaches us, not to 
 satisfy ourselves with a general belief that the gospel is from God, 
 nor with a superficial view of its doctrines and precepts. Our per- 
 
no II. THESSALONIANS. Chap. L 
 
 one of you all toward each om^zi n (lytintri hoc, BKa^a Tocv^ 
 
 other aboundeth ; ^^v {fij^c^p zig aWr[k^g' 
 
 4? So that we ourselves glo- 4 'H^s ;5^a? avrag sv v^htv 
 
 ry in you in the churches of x.avx(/,()&on sv rmg izzkriGiocig 
 
 God, for your patience and ^^ q^^^ ^^^^ ^^g VTrofJbom v- 
 faith in all your persecutions ^^^^ ^^^^^^ ^^ ^^^^ ^^^^ 
 
 and tribulations that ye en- ' , <^ 
 
 ' '^zaiv alg avi'^/j.ah' 
 
 5 Which is a manifest to- 5 Evhiyfjjoc rrig hizaiccg 
 ken of the righteous judg- y^^majg ra 0s J?, etg ro KO^ro^- 
 ment of God, that ye may be j^^^^^j^c^/ v^hOLg rrjg ^acCketag 
 counted worthy of the king- ^ . . ^^^ m^x^re. 
 domofGod, for which ye al- ^ 
 
 so suffer ; 
 
 6 Seeing it is a righteous 6 E/TS^ hizaiov 'Tra^a 0gai 
 thing with God to recom- avrd'Trohavdi roig ^J^tQufftv v- 
 pense tribulation to them that ^^^ ^Xi-^ir 
 
 trouble you ; rr r o-. p 
 
 7 And to you who are 7 Ka/ vi^v rotg ^ki^oijjzvoig 
 troubled rest with us, when avzffiv [Md' ^(/jcov, sv rp cctto- 
 
 suasion of the divine original of the gospel should grow m strength 
 daily and our views of its doctrines and precepts ought to become 
 more clear and extensive. For, as all the virtues derive their life 
 and operation from faith, the stronger our faith is, the greater our 
 virtue will be. In this light, it is of the utmost importance fre- 
 quently to review the evidences of the gospel, that we may thereby 
 strengthen our faith ; and to search the scriptures daily, for the 
 purpose of improving our views of the doctrines and precepts of 
 
 °"ver I. IVe ourselves boast of you, io the churches of God. This 
 Dassage shews us, what is the occasion of joy to faithful ministers : 
 It is the faith, and piety, and charity, and patience, and constancy, 
 of the churches in which they minister.— As Benson observes, the 
 aoostle's address here is admirable. He excited the emulation of 
 other churches by boasting of the Thcssalonians to them. And 
 he quickened the Thessalonians by telling them how much he had 
 praised them, in the hearing of the churches. . ,, , r i 
 
 Ver 5 —1. Righteous jnc/gmcnt of God. It is a proof that God 
 hath iiid<^ed justfy and impartially, in bestowing the gospel upon 
 YOU, and^hat he knows the hearts of men. 
 
 2 Worthy of the kingdom of God. So the gospel is called by our 
 Lord Matth. xii. 28., The kingdom of God is come to you. 1 he 
 anostie calls the gospel dispensation, the kingdom of God, in allusion 
 to Dan ii. 4i<., In the days of these kings shall the God of heaven set 
 up a kingdom which shall never be destroyed. See ver. 1 1. note 1. 
 
Chap. 1. 
 
 11. THESSALONIANS. 
 
 Ill 
 
 cerning you, brethren, 
 as is Jiti because your 
 faith groweth exceeding- 
 ly,* and the love of eve- 
 ry one of you all towards 
 each other aboundeth ; 
 
 4 So that we ourselves 
 boast of you, (sv, 163.) to 
 the churches of God,* 
 on account of your pa- 
 tience and faith, in all 
 your persecutions and 
 afflictions f *wJiich ye sus- 
 tai?i, 
 
 5 This is a proof of 
 the righteous judgment^ 
 of God, (g<? TO, 154.) in 
 that ye were counted 
 worthy of the kingdom 
 of God,^ for which ye 
 even suffer. 
 
 6 (E;;rg^, 137.) Not- 
 mthstandingi'^ it is J2ist 
 with God to give in re- 
 turn^ qfflliction to them 
 *who crffiict you ; 
 
 7 And to you the af- 
 flicted (^ccvia-iv) rest^ with 
 
 with faith and love, are bound to 
 thank God always concerning 7/ou, 
 brethren, as is fit ; because, agreeably 
 to our prayers, your faith in the 
 gospel groweth exceedingly, notwiXh- 
 standing the persecution which ye 
 suffer, and because the love of every 
 one of you all towards one another^ 
 aboundeth ; 
 
 4 So that w^ ourselves boast of you, 
 to the churches of God, planted by us 
 in these parts, on account of your 
 singular jpa/zVwc^ and faith, under all 
 the persecutions, and under all the 
 afflictions which ye sustain, whether 
 from your own countrymen, or from 
 the unbelieving Jews in your city. 
 
 5 This your exemplary faith and 
 patience under persecution, we told 
 the churches, is a demonstration of 
 the righteous judgment of God, who 
 counted you Gentiles worthy of the 
 kingdom of God, into which he hath 
 called you, (1 Thess. ii. 12.), and 
 
 for which ye even suffer, 
 
 6 Notwithstanding God is justi- 
 fied by your patience in suffering. 
 He reckons it right to give in return 
 affliction to them who afilict you. 
 This I declare, to terrify your per- 
 secutors ; 
 
 7 And to comfort you who suffer, 
 I add, that God reckons it right, to 
 
 Ver. 6. Notmthstanding it is just. The meaning is, Notwithstand- 
 ing by the persecution which ye endure, the righteousness of God's 
 judgment, in counting you worthy of his kingdom, is demonstrated, 
 yet it is just with God to punish them, &c. 
 
 Ver. 7. Rest with us, ccncriv, relaxation. The apostle does not 
 mean relaxation from persecution. The believing Jews had no re- 
 laxation in that sense, any more than the believing Gentiles. But 
 he means, relaxation from the troubles of this life at death, and the 
 enjoyment of eternal rest, the rest of God, along with the belie- 
 ,ving Jews. 
 
112 II. THESSALONIANS. Chap. I. 
 
 the Lord Jesus shall be re- xaXv^^et th Ky^/a Irian a^r' 
 
 vealed from heaven with his ^^^^^ ^g^' afyikuv dwafjuicog 
 
 mighty angels, ^j^^^ 
 
 8 In flaming fire, taking g Ev 'ttv^i (pXoyog, didovrog 
 
 vengeance on them that know ^yji^^riffiv rotg [jujj eihffi Ssov, 
 
 not God, and that obey not ^^^^ ^^^^ v^razi^ovai rco zv- 
 
 thegospelot our Lord Jesus -^ iz ' t ^ 
 
 Ver. 8. — 1. Inflicting punishment mthjlaming fire. So ^<5o»to5 ik- 
 5<xj5(r<y, literally signifies. See 1 Pet. ii. 14-., where iK^Kwif is trans- 
 lated mmishment. Some are of opinion, that iv ttv^i cpxoyo? should 
 be joined with the last clause of the preceding verse, thus : shall 
 he revealed from heaven inflaming fire. But the construction I have 
 adopted, is more suitable to the design of Christ's second coming, 
 which is to comfort the righteous, as well as to punish the wicked. 
 Besides, the Syriac translator hath. Qui sumet ultionemin vehemen- 
 tia itrjiis. — Uv^t (pMyog, theflre of flame, is an Hebraism which de- 
 notes, that the fire which is to destroy the wicked, shall burn fierce- 
 ly, so as to occasion a great light. 
 
 2. And tvho obey not the gosjpel The belief of the gospel is of- 
 ten termed by Paul the obedience of faith ; because God hath com- 
 manded men to believe the gospel. Hence Christ told the Jews, 
 John vi. 29., This is the work of God^ that ye believe on him luhom 
 he hath sent. Hence also, faith is called a xvork, 1 Thess. i. S.,your 
 work of faith In this clause the apostle seems to have had the un- 
 believing Jews in his eye, and all who, like them, obstinately and 
 maliciously oppose the gospel. 
 
 To understand this account of the punishment of the wicked, we 
 must recollect, that after the judgment the righteous are to be caught 
 up, from the earth, in clouds, to join the Lord in the air, 1 Thess. iv. 
 17., consequently that the wicked are not to be caught up, but are 
 to be left on the earth. And in regard the apostle assures us that 
 the present earth is safely preserved by the zvord (command) of 
 God, and kept for fire against the day of judgment, and perdition of 
 ungodly men, 2 Pet. iii. 7., it follows, that the wicked, both those 
 who were raised from the dead, and those who were alive on the 
 earth at the coming of Christ, shall begin to suffer the punishment 
 due to them, in the flames of the conflagration. This is what Paul 
 likewise declares in this 8th verse; and John, Rev. xxi. 8., where 
 he tells us, that the wicked shall be cast into the lake rvhich burneth 
 •with fire and brimstone, which is the second death. Farther, to this 
 punishment of the wicked in the general conflagration Peter plain- 
 ly alludes, 2 Ep. ii. 6., where, speaking of the destruction of Sodom 
 and Gomorrah by fire, he says, they were made vTro^uy^x, an ex- 
 ample to those who aftenvards woidd live ungodly ; an example of 
 ihat dreadful punishment by fire which (Jod will inflict on the 
 
 1 
 
Chap. I. II. THESSALONIANS. 113 
 
 us, when the Lord Jesus give to you Gentiles "mho are afflict- 
 
 shall be revealed from ed, eternal happiness mth us, Jews, 
 
 heaven with {ocyyi>^av when the Lord Jesus shall he reveal- 
 
 ^vyuf^ial 18.) his mighty edy as the Son of God, by coming 
 
 ano-els ; from heaven mth his mighty angels ; 
 
 8 Lijlicting punish- 8 Inflicting punishment withjla- 
 
 ment (gv, 162.) with fla- mingjire, on the heathens who do not 
 
 ming fire, ^ on them who acknowledge Got?, but worship idols; 
 
 know not God, and o/x and on them who believe not the gos- 
 
 them who obey * not the pel of our Lord Jesus Christ, when 
 
 gospel of our Lord Jesus preached to them ; or who, though 
 
 Christ. they profess to believe it, obey not 
 
 its precepts. 
 
 wicked at the day of judgment. And, seeing it is said here, ver. 9. 
 They shall siiffer punishment^ even everlasting destruction from the 
 presence of the Lord, and from the glory of his power j it is probable 
 that the fire which is to burn the earth, with the wicked left there- 
 on, will issue from the luminous cloud with which the Lord will 
 be surrounded ; even as the fire which devoured Nadab and Abihu, 
 Lev. X. 2. Heb., xvent out from the presence of the Lord; that is, 
 from the pillar of fire by which God manifested his presence among 
 the Israelites in the wilderness. — The fiery cloud with which Christ 
 is to be surrounded when he judgeth the world, is, for the same rea- 
 son, called his presence. See ver. 9. note 2. — It is also called the glory 
 of his povoer, because it is a token of the great power with which 
 the Father hath invested him, as lord and judge of the world. In 
 the description which the apostle Peter, 2 Epist. iii. 10, 11, 12, 
 hath given of the burning of the earth, we have an account of the 
 order in which it will proceed. It is to begin with the heavens^ or air 
 which surrounds the earth ; and by the burning of the heavens, or 
 air, the earth is to be set on fire, ver. 10., and the meteors there- 
 in, burning furiously, shall be dissolved: and, ver. 10., the flames 
 spreading themselves around, the earth and the works thereon shall 
 be utterly burnt ; and the burning penetrating to the centre, the 
 earth shall be dissolved as well as the air ; and the elements of 
 which all things are composed shall be melted, or reduced to an 
 homogeneous mass of liquid fire, which will either continue burn- 
 ing, or be extinguished in order to a renovation, as it pleaseth 
 God. 
 
 Seeing the fire in which the wicked are to be punished, is called 
 by our Lord, Matth. xxv. 41., ^re prepared for the devil and his 
 aT2gels, may it not be inferred, that these malicious spirits also are 
 to be burnt in the flames of the conflagration i Of this punishment 
 they may be capable, if, as some suppose, they are united to 
 aethereal bodies of such a texture as to be affected by fire. The 
 other particulars concerning the fallen angels, njentioned in scrip- 
 ture, seem to agree with this account of their punishment. For 
 example, we are told, Ephes. ii. 2., that they have their habitation 
 
 VOL. IV. If 
 
114 IL THESSALONIANS. Chap. L 
 
 9 Who shall be punished 9 Otrivsg dipcr}¥ Tiffovfftf, 
 with everlasting destruction oki^^ov aicopiov, aro 'TrPOffcoTn 
 IromthepresenceoftheLord, ^^ j^ ^^^ ^^^ ^^^ ^^^^^ 
 and n'om the slory oi his ^ 
 
 power ; '^ aj = 
 
 10 When he shall come 10 'Orav ek^rj ei^h^ocff^rimt 
 to be glorified in his saints, g^, ^otg ayioig avr8, zoci ^ay- 
 andtobe admired in all them n,o,^0^,c^t ei^ ^afft roig ^ri^ev- 
 that believe (because our ' ^ r _ ci 
 testimonyamonp-you was be- ,^ , , ' ^ ^ , 
 lieved) in that day. ^''' "^l^"^' '^ ""I^^^J '' ^?? "i' 
 
 at present in the air. And, as the air is a dark abode, in compa- 
 rison of the region of light which they left, they are said to be con- 
 fined, 2 Pet. ii. -i., Hiith chains of darkness in order to judgment. In 
 like manner Jude tells us, ver. 6., that they are kept in everlasting 
 chainsy under darkness, (the darkness of this world, Ephes. vi. 12.), 
 unto the judgment of the great day. The devil, therefore, and his 
 angels, being imprisoned in our atmosphere, and the day of judg- 
 ment being the time expressly fixed by Jude for their judgment 
 and punishment, do not these circumstances authorise us to be- 
 lieve, that when the heavens or atmosphere of air surrounding this 
 earth is set on fire, these malicious spirits shall be burnt in their 
 prison-house, even as the wicked shall be burnt on the earth, where 
 they are to be left ? So that our Lord's sentence is to be under- 
 stood literally of the devil and his angels, as well as of the wicked ; 
 and that the eifect of this burning upon both, will be the utter de- 
 struction of their bodies, without any hope of their ever regaining 
 new bodies; while their spirits, surviving the destruction of their bo- 
 dies as long as it shall please God, shall be made unspeakably mise- 
 rable by their own thoughts, without any enjoyment whatever to al- 
 leviate the bitterness of their most melancholy state. These things 
 are all so terrible, that the sound of them, though distant, should a- 
 waken, even those who are most sunk in wickedness and insensi- 
 bility. 
 
 Ver. 9. — 1. Everlasting destruction, OAe^go;, properly signifies that 
 destruction of the animal life which is called deatli ; but is no where 
 used to denote the extinction of the thinking principle. When, 
 therefore, the wicked are said to be punished with everlasting de- 
 struction from the presence of the Lord, it cannot from that ex- 
 pression be certainly inferred that they are to be annihilated ; but 
 that they are to lose the animal life, which some of them possessed 
 who were alive on the earth at Christ's coming to judgment, and 
 which the rest regained by the resurrection of their body, in order 
 that they might be judged and punished in the body. Agreeably 
 to this supposition, the punishment of the wicked, cast into the 
 lake which burnetii with fire and brimstone, is called the second 
 
Chap. I. 
 
 11. THESSALONIANS. 
 
 115 
 
 9 (o5t/v8<, 67.) These 
 shall suffer 'punishment^ 
 EVEN everlasting de- 
 struction, 1 from the pre- 
 sence 2 of tlie Lord, and 
 from the glory of his 
 power, 
 
 10 Li that dai/,^ when 
 he shall come to be glo- 
 rified (gv, 167.) through 
 his saints,* and to be ad- 
 mired bi/ all the belie- 
 vers;^ AND BY YOU, be- 
 cause our testimony"^ 
 was believed («<?', 199.) 
 
 bi^ * yoii. 
 
 9 These wicked men, being rai- 
 sed from the dead, shall suffer pu- 
 nishment, even everlasting destruc- 
 ^/ow, by fire issuingy}w72 the presence 
 of the Lord ; the fiery cloud by 
 which the presence of the Lord will 
 be rendered illustrious ; and from 
 that glorious token of his "power as 
 judge. 
 
 1 This punishment shall fall on 
 the wicked, in that day when Christ 
 shall come from heaven the second 
 time, not to be despised and cruci- 
 fied, but to be glorified through the 
 ministry of his holy angels, who will 
 put his sentences in execution, and 
 to be exceedingly admired by all the 
 believers, on account of his justice 
 and power ; and among the rest, by 
 you Thessalonians, because our testi- 
 mony concerning Jesus was believed 
 by yo2i. 
 
 death. Rev. xx. 14<, 15., to intimate, that as the soul or thinking prin- 
 ciple in men, is not destroyed in the first death or destruction of 
 the body, so neither is it to be extinguished by the destruction of the 
 body in the general conflagration ; which therefore is fitly called 
 the second death. And, seeing the wicked shall never be delivered 
 from this second death, by any new resurrection, it is properly 
 termed everlasting destruction. Nevertheless, whether an end is to 
 be put to their misery ; and at what period, or in what manner it 
 is to be ended, is not revealed, and rests with God alone to deter- 
 mine. 
 
 2. From the presence of the Lord. The luminous cloud with which 
 the Lord will be surrounded when he comes to judge the world, is 
 called 7rg6(rft>7rj<, hisface^ ov jwesence, because thereby his presence, 
 when he comes to judge the world will be manifested, as the pre- 
 sence of God was manifested at Sinai by a cloud, whose appear- 
 ance was like devouring fire, Exod. xxiv. 17. See 2 Pet. i. 17. 
 note 2. 
 
 Ver. 10. — 1. In that day. The words, iv mi^a iKuvvi are placed 
 in the end of the verse by a trajection usual in Paul's writings. But 
 in construction, they must be read in the beginning of the sentence, 
 to render the translation clear. The apostle's meaning is, They 
 who know not God, &c. shall be punished with everlasting destruc- 
 tion, in that day when Christ shall come to be admired by be- 
 
116 II. THESSALONIANS. Chap. I. 
 
 11 Wherefore also we pray U E/? 6 aoct T^OffSV^OfjuzOo!, 
 always for you, that our God ^avrorg 'ttb^i v(JUmv, tm V[juag 
 would count you worthy of ^^^^^^ ^^^ ^j^^^^^^ J q^^^ 
 ^;^Z5 ca hng, and fulfil all the . ' ^^^^ ^. ^^^^^ ^^_ 
 ffood pleasure oi/zz5 goodness, L'^ . ^ ' 
 
 and the work of feith with ^'""''' aycc()a,auv>,g, za, igyov 
 
 power • 'TTiSicog zv ovPot{Jbir 
 
 12 That the name of our 12 'Ozifcog si^h^affOri ro ovo- 
 Lord Jesus Christmaybeglo- fjt,K m Kv^ni ^[/ja)v Irifra Xoisa 
 rifled in you, and ye in him, ^^ ^ ^^^ ^ g^ ^^^^^ ^^. 
 accordmij to the grace 01 our /z\ ' ' 
 God, and the Lord Jesus ^f ^^^^^^'^^ ^'^ ^/^^^' ^«' 
 Christ. K^^'^ I^^^ -^^'^^• 
 
 lievers ; for that circumstance will aggravate the punishment of the 
 wicked. 
 
 2, He shall come to be glorified through his saints. The saiiits be- 
 ing here distinguished from believers, it is probable that his saints 
 in this verse are the holy angelsy our Lord's attendants ; especially, 
 as in other passages, the angels are calkd his saints^ or holy ones. 
 See 1 Thess. iii. 13., xvith all his saints. Note 3. 
 
 3. Admired {iv) bi/ nil the believers. If sv in this passage is trans- 
 lated 272, as in the common version, the meaning may be, admired 
 on account of his power and goodness shewn in the believers, that 
 is, in their resurrection from the dead, and their final glorification. 
 
 ^. Because our testimony ivas believed. The Syriac translation of 
 this clause is, Quia fides adhibebitur testimonio nostro. It seeras the 
 copy from which that translation was made, had a different reading 
 here, 
 
 5. By you. Grotius translates the last part of this verse in the 
 following manner : Admired, &c. because our testimony to you shall 
 he believed, even by the wicked, in that day. But as izn^iv^v\ can- 
 not with any propriety be translated shall be believed, probably 
 Grotius adopted the reading of the Syriac translation. 
 
 Ver. 11. — 1. Judge you tvorihy of the calli7ig. Some are of opi- 
 nion that the action of calling is here put for eternal life, the end 
 of that calling. But it is more natural to interpret it o? the gospel, 
 by which men are called to lay hold on eternal life ; and so the 
 meaning will be, May our God, who inspects your actions, find you 
 Thessalonians always making a right improvement of the gospel, 
 whereby ye will be judged by him worthy of it 
 
 2. And fulfil. Others translate x«< TrM^'^'r^i and make perfect ; be- 
 cause in other passages the word is used in that sense. See Col. 
 ii. 9., note 1. 
 
 3. All the good ivili of his goodness. Uxcruv iv^oKixv tjj? uya^acrvvv}^, 
 
 ** This, as Blackwall observes, is the shortest and the most charm- 
 ing emphatical representation, that is any where to be found, of 
 
Chap. I. 
 
 11. THESSALONIANS. 
 
 117 
 
 11 (E<5 o) On ivhkJi 
 account also, we always 
 pray concerning you, 
 that our God may count 
 you worthy of the call- 
 ing, 1 and fulfiP all the 
 good-will^ of HIS good- 
 ness IN YOU, and the 
 work of faith with power; 
 
 12 That the name of 
 our Lord Jesus Christ 
 may be glorified (sk, 167.) 
 
 through 
 
 you, 
 
 and 
 
 ye 
 
 through him, ^ according 
 to the grace of our God, 
 and q/' the Lord Jesus 
 Christ. 
 
 II On which account also, we aU 
 ways pray concetmifig youj that our 
 God may have reason to judge you 
 worthy of the calling into his king- 
 dom, ver. 5., by which he hath gi- 
 ven you an opportunity of obtain- 
 ing eternal life ; and that he may 
 effectually accomplish all the good in- 
 clination of his goodness in youy and 
 carry the work of faith, ( 1 Thess. 
 i. 3. note,) to perfection, by his 
 powerful assistance : 
 
 12 That the power of our master 
 Jesus Christ may he displayed to 
 your persecutors, through you, on 
 whom he hath bestowed such forti- 
 tude and zeal ; and that ?/^ may ap- 
 pear honourable in their eyes, 
 through him^ in projjortion to the 
 degree in which these virtues have 
 been wrought in you, by the grace 
 of our God, and of the Lord Jesus 
 Christ. 
 
 that immense graciousness and admirable benignity of God, which 
 no words or thoughts can fully express, but was never so happily 
 and so fully expressed as here. Sac. Class, vol. i. p. 184?. — Because 
 the word his, is not in the original, and because ccyx^u<rvv'A is never 
 applied to God in the New Testament, Chandler is of opinion, that 
 it denotes the goodness of the Thessalonians in making the collec- 
 tions for the saints in Judea ; and that the apostle prays here, that 
 it might take effect. But at the time this epistle was written, the 
 Thessalonians had not made these collections ; for which reason I 
 prefer the interpretation given in the commentary. 
 
 Ver. 12. And ye through him. By the glorification of the Thes- 
 salonians, Theophylact understood, their glorification at the day of 
 judgment. But 1 rather understand it, of their glorification in the 
 eyes of their persecutors ; because that fortitude in suffering for 
 the gospel, which by the grace of God and of Christ, they were 
 enabled to shew, could not fail, as was observed in the illustration, 
 to raise in the minds of their persecutors, an high admiration of 
 their character. 
 
118 II. THESSALONIANS. Chap. II. 
 
 CHAP. II. 
 
 Vieiso and Illustration of the Subjects handled in this Chapter. 
 
 ^W^O excite the attention of the Thessalonian brethren, to the 
 -*- things the apostle was going to write concerning the time 
 of Christ's second coming, and to give them the greater 
 weight, he began this chapter, with beseeching them in rela- 
 tion to the coming of Christ to judge the world, and their ga- 
 thering together around him in the air, of which he had writ- 
 ten in his former letter, ver. 1 . — not to be soon shaken from 
 any honest purpose which they had formed concerning their 
 worldly affairs, nor thrown into confusion, neither by any pre- 
 tended revelation of the Spirit obtruded upon them by false 
 teachers, nor by any verbal message as fi'om him, nor by any 
 letter forged in his name, importing that he believed the day 
 of judgment was at hand, ver. 2. — And to remove the impres- 
 sion, which had been made on the minds of the Thessalo- 
 nians by these base arts, the apostle assured them, in the most 
 express terms, that the day of the Lord shall not come, till 
 there first happen a great apostasy in religion among the dis- 
 ciples of Christ, and the man of sin be revealed, that is, till a 
 tyrannical power should arise in the church, which should ex- 
 ceedingly corrupt the doctrine of Christ, and grievously op- 
 press his faithful servants, ver. 3 Next he described the cha- 
 racter and actions of that tyrannical power, and insinuated, 
 that it would continue a long time in the church, openly op- 
 posing both God and Christ, ver. 4. — Then asked them, if 
 
 Old Translation. Greek Text. 
 
 Chap. II. 1 Now we be- i E^^rfiy/^gv h vyjocg, udsk- 
 
 seech you, brethren, by the ^^^^ j^^g^ ^yjg zffa^affiag ra Ky- 
 coming of our Lord Jesus ^ j^^^ ^ ^^^ ^ 
 
 Christ, and uy our sathennc; ^ ' ', 
 
 together „nto him^ sx><rvmya>rr, st ccvro,. 
 
 Ver. 1. — 1. We beseech yoti concerning, or in relation to. Some 
 commentators adopt the common translation of this clause, because 
 it is the apostle's custom to beseech his disciples, bij the things 
 most dear to them : as 1 Cor. xv. 31. 1 Thess. v. 27-, 2 Tim. iv. 1. 
 But in none of these passages is the preposition vTn^y or any other 
 preposition whatever, used. 
 
 2. The comivg of our Lord Jesus Christ, Grotius, Hammond, 
 
Chap. II. II. THESSALONI ANS. 1 1 9 
 
 they did not remember that when he was with them, he told 
 
 them these things ? ver. 5 and that there was a power then 
 
 existing, which restrained the man of sin fi'om revealing him- 
 self, ver. 6. — and would restrain him, till it was taken out of 
 
 the way, ver. 7 Which things, if they had recollected them, 
 
 were proofs sufficient that he did not think the day of Christ 
 was at hand. In the meantime, lest the prospect of such 
 great evils arising in the church might afflict the Thessalo- 
 nians too much, the apostle added, that after the man of sin 
 is revealed in his season, and hath continued during the sea- 
 son allotted to him, he shall be destroyed, ver. 8. — In the 
 mean time, to enable the Thessalonians, and every one who 
 might read this letter, to judge properly of the apostasy, the 
 apostle described the manner in which it was to enter, and the 
 vile arts by which it was to be established, ver. 9, 10. — And 
 to put the faithful upon their guard against the authors and 
 abettors of the apostasy, he declared, that such as give heed 
 to these impostors, will at length, through the strong working 
 of error, be seduced to believe the greatest and most pernicious 
 lie that ever was devised, and shall on that account be con- 
 demned, ver. 11, 12 Then expressed his charitable opinion, 
 
 that the Thessalonians would neither be involved in the sin, 
 nor in the punishment of the revolt which he had described, 
 ver. 13, 14. — and exhorted them to hold fast the doctrines 
 which he had delivered to them, whether by sermons or by let- 
 ters, ver. 15. — And that they might be enabled to do so, he 
 earnestly prayed, that Christ and God would comfort them, 
 and establish them in every good doctrine and practice, ver. 
 16, 17. 
 
 New Translation. Commentary. 
 
 Chap. II. 1 Now we Chap. II. 1 Now because there are 
 beseech you brethren, some who affirm, that the end of 
 (v^«^, 307.) concerning^ the world is at hand, we beseech 
 the coming^ of our Lord you, brethren, in relation to the co^ 
 Jesus Christ, and our ming of our Lord Jesus Christ to 
 gathering together* {itc judge the world, whereof I have 
 «.vr<i>i, 185.) around him ; written in this and in my former 
 
 letter, and to our gathering together 
 around him after the judgment ; See 
 1 Thess. iv, 17. note 5. 
 
 Le Clerc, Whitby, Wetstein, and others, understand this of Christ's 
 coming to destroy Jerusalem and the Jewish state. Accordingly, 
 these authors have sought the accomplishment of the prophecy 
 
1?0 II. THESSALONIANS. Chap. II. 
 
 2 That ye be not soon 2 Eig to m rav^cog mUv 
 shaken in mmd, or be trou- ^^,^, ^ ^^, ^^ ,, 
 
 bled, neither by spirit, nor <\ ^, ^a ^ ^ 
 
 byword, nor by letter asfrom ^^^^'^f'' f^^^ ^/^ e^^^gu^aro,, 
 
 us, as that the day of Christ ^^^^ T t?^f' ^^"^f , ^'^'' 
 
 is at hand. S'oX;?^ cog ol ^[/jmv, &>g on g^g- 
 
 3 Let no man deceive you 3 Mfjrtg vfjuag e^a'prar^ffri 
 byanymeans: for that dai/ ^^^^ ^^,,^ ^ j^^ g^; 
 5A?«// wo^ cow^, except there ^ d * ' 
 
 concerning the man of sin, in events which happened before Je- 
 rusalem was destroyed. But their interpretation is overturned by 
 ver. 2., in which the apostle reprobates the opinion imputed to him, 
 that he thought the day of Christ was at hand. For if the day of 
 Christ was the day of the destruction of Jerusalem, it was at hand, 
 and happened while many, to whom this letter was written, were 
 alive. Farther, when it is considered that, in his former letter, the 
 apostle had written of Christ's descending from heaven, with the 
 voice of an archangel, to raise the dead, and of the righteous be- 
 ing caught up in the air to join the Lord, and accompany him in 
 his return to heaven; and that in this epistle he has spoken of 
 Christ's being revealed from heaven inflaming fir e^ for the purpose 
 of inflicting 'punishment, not only on them ix)ho obey not the gospel of 
 Christy but on them ivho knotv not God, that is, on idolaters ; and 
 that in neither epistle is there one word which can clearly be in- 
 terpreted of Christ's coming to destroy Jerusalem : and, especially, 
 that this letter was written to correct the mistaken notion into 
 which the Thessalonians had fallen, concerning the coming of 
 Christ to judgment, described in the former letter : I say, consi- 
 dering all these circumstances, we can have no doubt that the co- 
 ming of Christ, spoken of in this verse, is his coming, not to destroy 
 Jerusalem, but to judge the world, and to carry the righteous, ga- 
 thered round him in the air after the judgment, into heaven. 
 
 S. And our gathering together around him. Of this the apostle 
 had written in his former epistle, iv. 17., We shall be caught up in 
 clouds to join the Lord in the air ; and so ive shall be for ever xvith the 
 Lord. See note 3, on that verse. 
 
 Ver. 2. — 1 . Soon shaken from your purpose. llxXivBfjmt is to be 
 shaken, as ships are by the waves while lying at anchor. Joined 
 with ccTTo vooif it signifies to be shaken or moved from one's purpose 
 or resolution. Chandler interprets it, shaken from the true mean- 
 ing of my former letter. 
 
 2. Nor troubled. Q^aicr^uij is to be agitated with the surprise and 
 trouble which is occasioned by any unexpected rumour, or bad 
 news. Math. xxiv. 6. — Though the Thessalonians are said, 1 Epist. 
 i. 10., to have waited for the Son of God from heaven, and no doubt 
 considered it as a most joyful event, yet the frailty of many of 
 
Chap. II. II. THESSALONIANS. 121 
 
 2 That ye be not soon 2 That ye he not soon shaken from 
 shaken' (ecxo m yoo?)Jrom your purpose of following the busi- 
 YOUR purpose J nor trou- ness of the present life, nor put into 
 bled,^ neither by spirit,* confusion, neither by any revelation 
 nor by word, nor by let- of the Spirit^ which these deceivers 
 ter, as (^<«c, 121.) from may feign, nor by any vet^bal meS' 
 us,* (asi 322. 2.), intima- sage, nor by letter, which they bring 
 ting that the day of to you, as from us, importing that 
 Christ is at hand.^ the day of Chrisfs coming to raise 
 
 the dead, and destroy the world, is 
 at hand, 
 
 3 Let no man deceive 3 I^et no man deceive you by any 
 you by any method ; for of the methods I have mentioned ; 
 THAT DAY SHALL NOT for that day shall not come, unless 
 
 them was such, that the thought of his immediate appearing had 
 unhinged their minds, and led them to neglect their worldly affairs ; 
 whereby much confusion was occasioned ; which the apostle en- 
 deavoured to remedy by this letter. 
 
 3. Neither by Spirit. As many of the disciples, in the first age, 
 were endowed with the gift of inspiration on particular occasions, 
 the false teachers began very early to give out, that their erroneous 
 doctrines had been dictated to them by the Spirit of God ; hoping, 
 by that deceit, the more effectually to recommend their delusions. 
 Of these false pretenders, mention is made 1 John iv. 1. 6. But 
 to prevent the faithful from being misled by such crafty impostors, 
 some of the brethren in every church were endowed with the gift 
 of discerning spirits, whereby they were enabled to judge with cer- 
 tainty concerning the nature of the inspiration, by which any 
 teachers spake, 1 Cor. xiv. 29. It would appear, however, that 
 the false teachers in the church of the Thessalonians had not been 
 thus judged ; perhaps because they pretended that what had been 
 revealed to them was agreeable to the apostle's first letter, and to 
 the message and letter from him which they had feigned. Or the 
 Thessalonians had not paid sufficient attention to the judgment, 
 which the discerners of spirits had passed upon these impostors ; 
 on which account, the apostle gave them this caution. 
 
 4. Nor by ivord, nor by letter, as from us. It seems some of the 
 false teachers pretended to bring a message from the apostle to the 
 Thessalonians, importing that the day of Christ was at hand. Nay, 
 they had forged a letter, as from him, to the same purpose. The 
 practice of feigning messages from the apostles, in order to gain 
 credit among the brethren in distant parts, began very early, Acts 
 XV. 24. As did the practice likewise of feigning revelations of the 
 Spirit, 2 Pet. ii. 1. 1 John iv. 1. Also, that letters were forged in 
 Paul's name, appears from 2 Thess. iii. 17. 
 
 5. Intiinating that the da?/ of Christ is at hand. Knatchbul thought 
 
122 II. THESSALONIANS. Chap. II. 
 
 come a falling away first, and Kdi OL'7roxa\v(p'^y\ 6 ap'^^coTog 
 that man of sin be revealed, ^yjg ^u^ocprtag, oviog Trig a^fi/- 
 the son of perdition ; ^ g^^^ 
 
 this clause should be joined with the beginning of the next verse, 
 in the following manner : As that the day of Christ is at handy let no 
 man deceive you by any method ; it will not come, unless the apostasy 
 Jirst come. See note 1. on ver. 3. 
 
 Ver. 3. — 1. Unless there come the apostasy Jirst. 'H UTrcrecnec » 
 The article here is emphatical, denoting both, that this was to be 
 a great apostasy, the apostasy by way of eminence ; and that the 
 Thessalonians had been already apprised of its coming* See ver. 5. 
 Chandler observes, that ocTro^aa-ix signifies the rebellion of subjects 
 against the supreme power of the country where they live ; or the 
 revolt of soldiers against their general ; or the hostile separation of 
 one part of a nation from another. But in scripture it commonly 
 signifies a departure, either in whole or in part, from a religious 
 faith and obedience formerly professed, Acts xxi. 21., Heb. iii. 
 12. Here it denotes the defection of the disciples of Christ 
 from the true faith and worship of God, enjoined in the gospel. 
 Accordingly, the apostle, foretelling this very defection, says, 
 1 Tim. iv. 1., ring aTro^vja-ovrcti, some shall apostatize Jrom ihejriith. 
 See note 3. on that verse ; and mentions the principal errors 
 which were to constitute that apostasy ; namely, the doctrine of 
 dcemonSi the doctrine concerning the power and agency of angels 
 and saints departed, in human affairs as mediators, and con- 
 cerning the worship that is due to them on that account ; the 
 prohibition to marry ; the command to abstain from certain kinds 
 oi meat; with a variety of superstitious bodily exercises, enjoined 
 as the greatest perfection of piety. From this it appears, that the 
 apostasy here foretold was not to consist in a total renunciation of 
 the Christian faith ; but in a great corruption of it, by erroneous doc- 
 trines, idolatrous worship, and other wicked practices, like the a- 
 postasy introduced into the Jewish church by Jeroboam, who 
 obliged the ten tribes to worship the true God by images ; and like 
 that introduced by Ahab and Manasseh, who with the worship of 
 the true God joined that of the heathen deities. See a confutation 
 of Whitby's notion oi the apostasy^ ver. 4. note 3. 
 
 2. And there be revealed. What this means will be shewed, ver. 
 6. note 2. 
 
 3. That man of sin, that son of perdition. The article, joined 
 to these appellations, is emphatical, as in the former clause, im- 
 porting that the ancient prophets had spoken of these persons, 
 though under different names; particularly the prophet Daniel, 
 whose descriptions of the little horn and blasphemous ki?ig agree so 
 exactly in meaning with Paul's descriptions of the vian of sin, and 
 son of perdition and laxdess one, that there can be little doubt of 
 their being the same persons. But this will best appear by a com- 
 parison of the passages. 
 
Chap. II. 
 
 II. THESSALONIANS. 
 
 123 
 
 COME, unless there come 
 the apostasy * Jivst, and 
 there be revealed that* 
 man of sin, that son of 
 perdition.'* (See Rev. 
 xvii. 8. 11.) 
 
 there come the apostasy first ; that 
 great defection from the true faith 
 and worship, of which I formerly 
 spake to you, (see ver. 5.) ; and 
 there be revealed in the church, that 
 man of sin, that wicked tyranny, 
 which, because it will destroy the 
 saints, and is itself devoted to de- 
 struction, I call that son of perdition. 
 
 2Thess. ii. 3. And there 
 be revealed that man of 
 sin, that son of perdition. 
 
 2 Thess. ii. 4. Who op- 
 poseth, and exalteth hint' 
 self above every one ijoho is 
 called a God, or an object 
 of tvorshipf so that he in 
 the temple of God as a 
 god sitteth, openly shew- 
 ing himself that he is a 
 god. 
 
 2 Thess. ii. 7. Only till 
 he who now restraineth be 
 taken out of the way. 
 
 2 Thess. ii. 8. Then shall 
 be revealed that lavoless 
 one, 
 
 1 Tim. iv. 1. Giving heed 
 to seducing spirits and doC' 
 trines concerning dcemons. 
 
 Ver. 3, 
 marry. 
 
 Forbidding to 
 
 2 Thess. ii. 8. Whom 
 the Lord will consume by 
 the breath of his mouthy and 
 render ineffectual by the 
 brightness of his coming. 
 
 Dan. vii. 21. And the same horn 
 i7iade war tvith the saints and prevailed 
 against them ; 
 
 Ver. 25. And he shall speak great 
 words against the Most High, and 
 shall luear out the saints of the Most 
 High. 
 
 Dan . xi. 36. And the king shall do 
 according to his will, and he shall exalt 
 and magnify himself above every God^ 
 and shall speak marvellous things a- 
 gainst the God of gods. 
 
 Dan. viii. 25. He shall also stand 
 up against the Prince of princes. 
 
 Dan. vii. 8. I considered the horns, 
 and, behold, there came up among 
 them another little horn, before whom 
 there were three of the first horns 
 plucked up by the roots. 
 
 Dan. vii. 25. And he shall think to 
 change times and laws : and they shall 
 be given into his hand. See Dan. viii. 
 24. 
 
 Dan. xi. 38, In his state, he shall 
 honour the god qfforces, fMahuzzimJ, 
 gods who are protectors f that is, tutelary 
 angels and saints, 
 
 Dan. xi. 37. Neither shall he re- 
 gard the God of his fathers, nor the 
 desire of women. 
 
 Dan. vii. 11. I beheld then, be- 
 cause of the voice of the great words 
 which the horn spake, I beheld, even 
 till the beast was slainy and his body 
 destroyed and given to the burning 
 fame. 
 
124. II. THESSALONIANS. Chap. II. 
 
 4- Who opposeth and exalt- ' 4< 'O ccm^BiiJUSvog xai VTre- 
 
 eth himself above all that is ^ocf^o[Jt,mg S'Tft Tffai/ra hiyo^zvov 
 
 called God, or that is wor- q^^^ ^ cs&a(ru.a, ^?g avTov eig 
 
 shipped: so that he as (jod _,...._. A * r\ a 
 
 sitteth in the temple of God, 5. 
 
 shewing hhnself that he is ^'' cc^odempvncc io^vrov or; g?/ 
 
 God. ®so^ 
 
 Ver. 26. And they shall take away 
 his dominion, to consume and to destroy 
 it to the end. 
 
 Dan. viii. 25. He shall be broken 
 Xhithout hand. 
 Now, as in the prophecies of Daniel, empires governed by a suc- 
 cession of kings are denoted by a single emblem ; such as, by a part 
 of an image, a single beast, a horn, &c. of a beast, so in PauPs pro- 
 phecy, the man of sin, and son qfperditiony and the lawless one, may 
 denote an impious tyranny, exercised by a succession of men, who 
 cause great misery and ruin to others, and who at length shall be 
 destroyed themselves. It is true, the Papists contend that one per- 
 son only is meant by these appellations ; because they are in the 
 singular number, and have the Greek article prefixed to them. But 
 in Scripture we find other words in the singular number, with the 
 article, used to denote a multitude of persons : for example, Rom. 
 i. 17. ^iKxioq, the just one hy faith shall live ; that is, all just per- 
 sons whatever. — Tit. i. 7., izs-ia-KOTcog, the bishop must be blameless ; 
 that is, all bishops must be so. — 2 John, ver. 7., TrT^uvog, the de* 
 ceiver, signifies many deceivers; as is plain from the precedent 
 clause, where 7tiany deceivers are said to have gone out, — In like man- 
 ner the false teachers, who deceived Christ's servants to commit 
 fornication and idolatry, are called that woman Jezebel, Rev. ii.20., 
 and the whore of Babylon, Rev. xvii. 5. — And in this prophecy, 
 ver, 7. the Roman emperors, and magistrates under them, are call- 
 ed Kocrix.<^v, he who restraineth. Farther, a succession of persons 
 arising one after another are denoted by appellations in the singu- 
 lar number, with the article. For example, the succession of the 
 Jewish high priests is thus denoted in the laws concerning them, 
 Lev. xxi. 10. — 15. Numb. xxxv. 25. 28., as also the succession of 
 the Jewish kings, Deut. xvii. 14., 1 Sam. viii. 11. From these ex- 
 amples, therefore, it is plain that the names, Man of sin. Son of 
 2)erdition, Lawless one, although in the singular number, and with 
 the article prefixed, may, according to the scripture idiom, denote 
 a multitude; and even a succession of persons, arising one after an- 
 other. 
 
 4. That son of perdition. This appellation being given to Judas, 
 John xvii. 12., Dr Newton thinks the application of it to the man 
 of sin, signifies, that, like Judas, the man of sin was to be a false 
 apostle, and would betray Christ, and be utterly destroyed. 
 
 Ver. i. — 1. Who opposelh and cxallelh himself above every one w/to 
 
Chap. II. H. THESSALONIANS. 125 
 
 4 ('o, 73.) Who op- 4f Who will first oppose and after 
 poseth and exalteth him- that ea;alt himself above every one in 
 self, above every one who heaven and on earth, who is called 
 is called a God,^ or an a god, or an object of worship^ civil 
 object of worship.^ So or religious : .So that he in the church 
 that he, in the temple of of God, as a god sitteth ,• receiving 
 God, as a god sitteth,^ from his deluded followers the ho- 
 openly shewing himself nour which belongs to God, with 
 that he is a god. great pomp shewing that he is a god^ 
 
 by exercising the prerogatives of 
 
 God. 
 
 is called a God. Some think this an allusion to Ezekiel's descrip- 
 tion of the power and pride of the king of Tyre, (xxviii. 2.) Thou 
 hast said, I am God, and sit in the seat of God, in the midst of the 
 sea. But, as the coming of the man of sin is said, ver. 10., to be 
 xjoith all potver and signs and miracles of falsehood, and by all the de- 
 ceit of unrighteousness, among them toko perish, because they embra- 
 ced tiot the love of truth, I rather think the opposition and exaltation 
 of the man of sin, above all that is called a God, or an object of 
 worship, though it does not exclude his exalting himself above kings 
 and magistrates who in scripture are called Gods, yet it chiefly 
 consists in an opposition to Christ as head of the Church, and 
 in an exaltation of himself above all in the church who were com- 
 missioned by Christ ; consequently above all bishops and pastors, 
 and teachers whatever. 
 
 2. Or an object of "worship. Xz^xc-fAct is thought by some to mean 
 the Roman emperors, one of whose titles was {o-t'^sc-fo?, Augustus J 
 Venerable. But a-i^oKF^ccroc is used by Paul to denote the objects of 
 religious 'worship. Acts xvii. 23., and therefore, in the commentary, 
 I have taken in both kinds of worship. 
 
 3. So that he, in the temple of God, as a god sitteth. The sitting 
 of the man of sin in the temple of God signifies his continuing a 
 long time in the possession of his usurped dominion ; and his being 
 a Christian by profession ; and that he would exercise his usurped 
 authority in the Christian Church, — It is an observation of Bo- 
 chart, that after the death of Christ, the apostles never called the 
 temple of Jerusalem, the temple of God: but as often as they used 
 that phrase, they always meant the Christian Church, 1 Tim. iii. 15. 
 1 Cor. vii. 19. 2 Cor. vi. 16. Ephes. ii. I9. — 24. Besides, in the 
 Revelation of St John, which was written some years after the de- 
 struction of Jerusalem, there is mention made of men's becoming 
 pillars in the temple of God, Rev. iii. 12. Hence it is evident, that 
 the sitting of the man of sin in the temple of God, by no means im- 
 plies, that he was to shew himself in Judea. Wherefore, Le Clerc 
 and Whitby, who on this circumstance have built their opinion, 
 that the revolt of the Jews from the Romans is the apostasy here 
 spoken of, and the factious leaders, the man of sin, have erred in 
 their interpretation of this prophecy. In short, the meaning of the 
 
126 II. THESSALONIANS. Chap. IL 
 
 5 Remember ye not, that 5 Ov (JjVJ^fJbOvsvzre on irt 
 when I was yet with you I ^^ ^^og vu.ocg, roivra iUyou 
 told you these things ? '^^ . 
 
 6 And now ye know what 6 Ka/ vvu to zmi^^v oiIol- 
 withholdeth, that he might ^g^ g;^ ^^ aroy^Xvp^nrnt ccv- 
 be revealed m his time. ^^^ ^^ ^^ |^^^^ ^^^^^^ 
 
 7 For the ministry of ey- 7 To ya^ (juv^^^iov 7]^7] spi^- 
 quity doth already work : on- ystrat Tng avofMag, [/jom 6 xa- 
 lyhewhonowlettethte^^Zn^^ |^, ^^ ^^^ 
 until he be taken out of the ^^ ^^^ ^ ^ ' 
 way, 
 
 verse is, that the wicked teachers, of whom the apostle speaks, will 
 first oppose Christ, by corrupting the doctrine of the gospel con- 
 cerning him, and after that, they will make void the government 
 of God and of Christ in the Christian church, and the government 
 of the civil magistrate in the state, by arrogating to themselves the 
 whole spiritual authority which belongs to Christ, and all the tem- 
 poral authority belonging to princes and magistrates. 
 
 Ver. 5. / told you these things. The heresies which were to dis- 
 turb the church, the rise and progress of the great apostasy, and 
 the evils which were to be occasioned by the man of sin, were mat- 
 ters of such offence and scandal, that unless the disciples had been 
 forewarned concerning them, their coming might have led the weak 
 to fancy, that God had cast away all care of his church. The apostle 
 knowing this, made the prediction of these events the subject even 
 of his first sermons to the Thessalonians, after they had embraced 
 the gospel ; and I suppose he followed the same course in all other 
 places where he preached with any degree of success. See 1 Tim. 
 iv. 6. — Beza observes, that this prophecy was often repeated and 
 earnestly inculcated in the first age ; but is overlooked and ne- 
 glected in modern times. 
 
 Ver. 6. — 1. And ye knoiv ivhat noiv restraineth him. It seems the 
 apostle, when at Thessalonica, besides speaking of the apostasy and 
 of the man of sin, had told them what it was that restrained him 
 from shewing himself. But, as he has not thought fit to commit 
 that discovery to writing, he has left it to our own sagacity to find 
 out, who, or what the restraining power was. This, therefore, be- 
 ing one of the traditions mentioned, ver. 15., which he ordered the 
 Thessalonians to hold fast, we may, from this caution, suppose, with 
 Dr Newton, that it was somewhat concerning the higher powers 
 then in being. However, though the apostle hath not committed 
 that discovery to writing, the Thessalonians to whom he made it 
 known in conversation, would not conceal it from those in other 
 churches whose curiosity prompted them to inquire about it. Ac- 
 cordingly, the Christian fathers universally understood the re- 
 straining power, to be the Roman empire. In which opinion, whe- 
 ther it was derived from tradition or from conjecture, they seem 
 to have been well founded. See ver. 7. note 3. 
 
Chap. II. 
 
 II. THESSALONIANS. 
 
 127 
 
 5 Do %fe not remem- 
 ber, that when I was (gr*) 
 still with you, I told you 
 these things?^ 
 
 6 And ye know what 
 no*m restrainetJi^ HIM in 
 order to his being reveal- 
 ed^ in his o'wn season. 
 
 7 For the mystery^ of 
 iniquity already inward- 
 ly nsoorketh^ only till he 
 who noiv restraineth be 
 taken out of the way.^ 
 
 5 Do ye not remember ^ that "when 
 I "was formerly mth you^ I told you 
 these things P How then could ye 
 interpret any expression in my let- 
 ter, as implying, that I thought the 
 end of the world at hand ? 
 
 6 And ye know, for I told it you 
 likewise, what now restraineth the 
 man of sin from exercising his im- 
 pious tyranny, in order that there 
 may be a more full display of his 
 wickedness in the seasoji allotted to 
 him, 
 
 7 For the hidden scheme of cor- 
 rupt doctrine, on which that wicked 
 tyranny is founded, and the pride, 
 ambition, and sensuality which are 
 nourished thereby, already inward- 
 ly worketh among the false teachers, 
 only till the heathen magistrates, 
 who now restrain them, be taken out 
 of the way. 
 
 2. In order to his being revealed in his otvn season. The revela- 
 tion of the man of sin, consists in his sitting in the temple of God, 
 as a god, and in his openly shewing himself that he is a god ; as is 
 plain from ver. 4. And the season of his revelation is the time 
 when he first seated himself openly in the temple of God ; called 
 his own season, because it was the fittest for his usurping and ex- 
 ercising that sinful destructive tyranny in the church, on account 
 of which he is termed the man of sin, and the son of perdition. — 
 Farther, by informing us that the man of sin was restrained for a 
 time, in order to his being revealed in his own season, the Spirit 
 of God hath insinuated, that there were reasons for allowing the 
 corruptions of Christianity to proceed to a certain length. Now 
 what could these reasons be, unless to shew mankind the danger 
 of admitting any thing in religion, but what is expressly of divine 
 appointment? For, one error productive of superstition, admitted, 
 naturally leads to others, till at length religion is utterly deformed. 
 Perhaps also, these evils were permitted, that in the natural course 
 of human affairs, Christianity being first corrupted, and then pur- 
 ged, the truth might be so clearly established, as to be in no danger 
 of any corruption in time to come. 
 
 Ver. 7. — 1. For the mystery of iniquity. In the scripture sense 
 of the word, a mystery is something secret, or undiscovered. See 
 Ephes. i. 9. note. The mystery of iniquity, therefore, is a scheme 
 of error, not openly discovered, whose influence is to encourage 
 iniquity. 
 
128 II. THESSALONIANS. Chap. II. 
 
 8 And then shall that 8 Koct ron a'TTOzoCkv^^ri' 
 
 Wicked be revealed, whom ff^T-f^i J avoihog, 6v 6 Y^v^iog am- 
 
 the Lord shall consume with ^^^^^ ^^ <7rHvu.a,ri r^ ^ou.o^rog 
 
 the spirit oi his mouth, and f ' _ 
 
 shalldestroy with the bHglit- ''"^'' "«' "'''^''irm' jp ST;- 
 
 ness of his coming : '^'"""^ ''"^ 'r«?«<riaj osiers" 
 
 2. Inwardly or secretly worketh. This is the true import of 
 tvipyiiTxi. The apostle's meaning is, that the false doctrines and 
 bad practices which in after-times would be carried to a great 
 height, by the persons whom he denominates the man of sin ^ were 
 already secretly operating in the false teachers, who then infested 
 the church. Accordingly, in his speech to the elders of Ephesus, 
 not long after this epistle was written, he told them, Acts xx. 29., 
 / Icnovo thisy that after my departure, grievous tvolves will enter a^nong 
 you, not sparing the Jlock. Also from among yourselves men will 
 arise, speaking perverse things, to draw away disciples cfter them. 
 And before he wrote his epistle to the Colossians, false teachers had 
 actually arisen in Phrygia, who earnestly recommended the wor- 
 ship of angels, and abstinence from all kinds of animal food, and 
 bodily mortification, according to the tradition, commandments, 
 and doctrines of men. For the apostle wrote that epistle express- 
 ly for the purpose of condemning these idolatrous and superstitious 
 practices. Now, which is very remarkable, these very idolatries 
 and superstitions, with the doctrines on which they were found- 
 ed, gave birth, in after ages, to the worship of saints, to rigorous 
 fastings, to penances, to monkery, and to the celibacy of the cler- 
 gy. So that, as Dr Newton observes, on Proph. vol. 2, p. 380, 
 the foundations of Popery were laid in the apostle's days, but the 
 superstructure was raised by degrees ; and several ages passed, be- 
 fore the building was completed, and the man of sin was fully re- 
 vealed. 
 
 3. Only till he who now restraineth, &c. Here 1 have nearly 
 followed Chandler, who says this verse should be translated in the 
 following manner : For the mystery of iniquity already worketh, only 
 until he who restraints it be taken out of the way. It works in a con- 
 cealed manner, only until, &c. — The restraining here spoken of, 
 refers to the mystery of iniquity ; as the restrainiing mentioned, 
 ver. 6. refers to the man of sin. The man of shi was restrained 
 from revealing himself in the temple of God, as a god ; and the 
 mystery of iniquity was restrained in its working, by something 
 which the apostle had mentioned to the Thessalonians in his ser- 
 mons and conversations, but which he did not choose to express in 
 writing. The fathers indeed, as was observed, ver. 6. note 1. ge- 
 nerally understood this restraining power to be the Roman empe- 
 rors and empire, as is plain from Tertullian, Apolog. p. 31., where 
 he says, " We Christians are under a particular necessity of pray- 
 ** ing for the emperors, and for the continued state of the empire, 
 ** because we know that dreadful power which hangs over the 
 
 1 
 
Chap. II. II. THESSALONIANS. 129 
 
 8 And then shall be 8 And then shall he revealed that 
 revealed' that lawless lawless one, who will openly exalt 
 one, (dv, 61.). Him the himself above every one who is call- 
 Lord will consume^ bij ed a god. Him the Lord will gra- 
 the breath of his mouih,^ dually/ but utterly consume by the 
 and xmll render ineffec- breath of his mouth (his speech in 
 tual^ by the bright shi- the Scriptures), a?id will reiider his 
 ning ojf his coming ; vile arts ineffectual, for deluding 
 
 mankind any longer, by evident in- 
 terpositions of h is ]) ower. 
 
 " whole world, and the conclusion of the age which threatens the 
 ** most horrible evils, is retarded by the continuance of the time 
 ** appointed for the Roman empire. This is what we would not 
 «< experience. And while we pray that it may be deferred, we 
 <* hereby shew our good will to the perpetuity of the Roman state.'* 
 To this conjecture the fathers may have been led by tradition ; or 
 they may have formed it upon Daniel's prophecies. But in what- 
 ever way they obtained the notion, it seems to have been the truth. 
 For the power of the emperors, and of the magistrates under them, 
 first in the heathen state of the empire, and afterwards when the 
 empire became Christian, was that which restrained the man of 
 sin, or corrupt clergy, from exalting themselves above all that is 
 called a god, or an object of worship civil and religious. 
 
 Ver. 8.— 1. And then shall he revealed that lawless one. The law- 
 less one, being the man of sin, whose character and actions are 
 described, ver. 4., the revelation of that person, as was observed in 
 note 2. on ver. 6., must mean that he would no longer work secret- 
 ly, but would openly shew himself possessing the character, and 
 performing the actions ascribed to the man of sin, ver. 4., namely, 
 after that which had restrained him was taken out of the way. 
 
 2. Will consume, AvaXa<ni, This word, Chandler observes, is 
 used to denote a lingering gradual consumption ; being applied to 
 the waste of time, to the dissipation of an estate, and to the slow 
 death of being eaten up of worms. He supposes it has the same 
 meaning here, importing that the man of sin is to be gradually de- 
 stroyed by the breath of Christ's mouth. 
 
 3. By the breath of his mouth. So -zs-viv^oc should be translated in 
 this passage, where the preaching of true doctrine, and its efficacy 
 in destroying the man of sin, are predicted. For the mouth being 
 the instrument, by which speech is formed of breath or air blown 
 out of the lungs, breath of his mouth is a proper figurative expres- 
 sion, to denote the speaking or preaching of true doctrine. Ac- 
 cordingly, the preaching of the gospel is termed, (Rev. xix. 15.), a 
 sharp sword proceeding out of the mouth of God, Hosea vi. 5,, I have 
 hewed them by the prophets ; I have slain them by the word of my 
 mouth. See also Isa. xi. 4. 
 
 4. And will render ineffectual. So Kurupywu should be transla- 
 ted. See Ilom. iii. 31. not. 1. < . 
 
 VOL. jv. K f 
 
130 II. THESSALONIANS. Chap. IL 
 
 9 Even him, whose co- 9 Ov z?iv rj 'Ttaquaiu. zar 
 ming is after the working of ^vi^yzic^v m Imam zv TTocffrj 
 Satan, with all power, and ^ ^^^ ^^^ ^^ 
 signs, and lying wonders, ^^^^ %^U^^ 
 
 10 And with all deceiv- iq Ka/ iv 'TrafTYi airaryi Trig 
 ableness of unrighteousness a.hzi(x.g zv roig a^jroKKv^ivoig. 
 in them that perish ; because ^^^^ ^^ ^ ^^^^ ^^^ ^^^_ 
 they received not the love 01 cn ^ y 
 
 the truth, that they might be ^^'^^ ^^ ^^^^^^^^ '^^ ^' ^^- 
 
 saved. ^^^«' «^^^^- 
 
 5. -By ^/^e bright shining of his coming. So 87r<<p«vi/<aj$ t>5? 7r«g^<r<flsj 
 «t;T» literally signifies. Tit. ii. 11. note 2. The meaning is, that 
 as darkness is dispelled by the rising of the sun, so the mystery of 
 iniquity shall be destroyed by the lustre with which Christ will 
 cause the true doctrine of the gospel to shine. On this verse, Benson 
 observes, that if St John and St Paul have prophesied of the same 
 corruptions, it should seem, that the head of the apostasy will be 
 destroyed by some signal judgment, after its influence or dominion 
 hath, in a gradual manner, been destroyed by the force of truth. 
 Daniel tells us, that after the little horu is consumed and destroyed, 
 chap. vii. 27-, the kingdom and dominion^ and the greatness of the 
 kingdom under the whole heaven^ shall be given to the people of the 
 saints of the Most High. This, b}'- many, is supposed to be the 
 millenium of which John hatli prophesied. Rev. xx. 4., and of 
 which so many contradictory things have been written, but which, 
 I suppose, means nothing but the happy state of the church, after 
 the general conversion of Gentiles and Jews to the Christian faith 
 takes place. 
 
 Ver. 9. — 1. Of whom the coming. Ux^aa-icc here signifies the first 
 appearance of the lawless one in an open manner. The mystery of 
 iniquity wrought covertly in the apostles* days. But the man of 
 sin, that lawless one, was not to/shew himself openly, till that 
 which restrained was taken out of the way. The coming, there- 
 fore, of the man of sin, or his beginning to reveal himself, was to 
 happen after the empire became Christian, and to take place in 
 the manner described in the following clause. 
 
 2. Is after the strong working of Sat an ^ with all power ^ and signs y 
 and miracles of falsehood. The structure of this sentence requires, 
 that -^f/sy^^? be joined, not only with (n^oKT-t) miracles, but with {)v 
 vetf&ti and a-yif/.uoti) poiver and signs. Now, power, and signs, and mi- 
 racles of falsehood, are either signs, and miracles, and exertions of 
 power, performed not in reality, but in appearance only ; mere 
 impositions upon the senses of mankind ; or, they are real signs and 
 miracles performed for the establishment of error ; consequently, 
 they are the works of evil spirits. Of this sort the miracles per- 
 formed by Pharaoh's magicians may have been ; also some of the 
 miracles related by heathen historians. For the apostle insinuates 
 here, that by some kind of miracles, or strong working which had 
 
Chap. II. II. THESSALONIANS. 131 
 
 9 Of *whom the coining 9 Of that sinritual ti^ranny^ the 
 is after the strong wqrk- e^iablishment "doill be after the man- 
 ing of Satan, with all ner, in isohich the devil hath strongly 
 power and signs, and wrought to establish his empire )| 
 miracles offalsehood.' namely, by the exertion of every kind 
 
 ofjpower^ real and fictitious, m the 
 production of signs and miracles, 
 which are false ; or if true, are 
 wrought to establish false doctrines. 
 
 10 And with all the 10 Andby every deceit which iincJc- 
 deceit of unrighteous- edness can suggest^ for the purpose 
 ness, ^ among them who of persuasion, among them who jpe~ 
 perish, because they em- rishy because they do not cherish the 
 braced not the love of love of true doctrine, by which they 
 the truth that they might might be saved ; but delight in er- 
 be saved. ror, that they may be at liberty to 
 
 gratify their vicious inclinations. 
 
 the appearance of miracles in the eyes of the vulgar, Satan esta- 
 blished idolatry in the heathen world. Nay, our Lord himself fore- 
 tells, \hdX false Christs and false prophets tvould shovo great signs and 
 tootiders, in so much thatf if it ivere possible f they vooidd deceive the 
 *oery elect. Wherefore, seeing the coming of the man of sin was to 
 be after the strong 'working of Satan ^ tcith all power, and signs, and 
 miracles, it is not improbable, that some of the miracles by which 
 the corruptions of Christianity were introduced may have been 
 real miracles performed by evil spirits, called here 77iiracles offaUc' 
 hood, because they were done for the establishment of error. See 
 Rev. xiii. 13, 14., where the same events are thought to be foretold. 
 
 The comingof the lawless one, with all power, and signs, and mi- 
 racles of falsehood, plainly evinces, that Mahomet cannot be the 
 man of sin, as some pretend. For instead of working miracles, he 
 utterly disclaimed all pretensions of that sort. In like manner, 
 and for the same reason, the man of sin cannot be the factious 
 leaders of the Jews, in their revolt from the Romans, as Le Clerc 
 and Whitby have affirmed ; rior any of the heathen Roman empe- 
 rors, as others have in^agined. Besides, although these emperors 
 exalted themselves above all other kings and princes, and opposed 
 Christ very much, they did not apostatize from the Christian faith, 
 nor sit in the temple of God. 
 
 Ver. 10. — 1. With all the deceit; of unrighteousness, Ei* Troia-i^ xTrxnji 
 Tjjf oc.hx.ixg, is an Hebraism for ever^ unrighteous deceit. The apos- 
 tle means those feigned visions and revelations, and other pious 
 frauds, by which the corrupt clergy gained credit to their impious 
 doctrines and practices — Benson thinks this expression denotes 
 those delusive arts and frauds, by which the false teachers pretend- 
 ed to make men pious without virtue ; and to secure heaven to 
 them without personal holiness; and damned all those who resist- 
 ed their delusions. — The Popish legends, which have gained such 
 
132 II. THESSALONIANS. Chap. IL 
 
 1 1 And for this cause God 1 1 Ka/ dta ruTO 'Xi^-^u 
 shall send them strong delu- ^^^..^ J Q.og mpy^idv 7r\a.vng, 
 sion, that they should beheve . _ t 
 
 12 That they all might be 12 'Im k^i^ugi icoLvng ol [jufj 
 danmed who believed not the 
 
 credit as to be admitted in their public oflEices, furnish, as Dod- 
 dridge observes, a most affecting comment on these words. 
 
 Ver. 11. — 1. For this cause, God mil send to them the strong xjoorJc" 
 ing of error : that is, shall permit the strong working of error in 
 their hearts. For the Hebrew verbs denoting action, are used to 
 express, not the doing, but the permitting of that action. See 
 Rom. ix. 18. note, and Prelim. Ess. iv. 4. — From this we learn, that 
 as a punishment of their sins, God suffers wicked men to fall into 
 greater sins. Wherefore, as the sin of the persons described in this 
 passage, consisted in their not loving the truth, what could be more 
 just or proper, than to punish them, by suffering them to fall into 
 the belief of the greatest errors and lies? The Greek legislators 
 and philosophers were punished in the same manner, by God's gi- 
 ving them up to undeaujiess, through the lusts of their ovon hearts^ 
 Rom. i. 24. This being the course of things established by God, 
 the consideration thereof ought strongly to excite us to cherish the 
 love of truth. 
 
 2. To their believing a lie. Eig ro Tn^ivc-xt. This form of expression 
 does not always denote the final cause, but oftentimes the effect sim- 
 ply : and therefore the clause might be translated, so as they tvill 
 believe a lie. The lie here intended by the Spirit of God, I suppose, 
 is the monstrous lie of transiibstantiation, or of the conversion of the 
 bread and wine in the Lord's supper, into the real identical body 
 and blood of Christ, through the will of the priest accompanying 
 his pronouncing the words of institution ; notwithstanding there is 
 no change whatever produced in the accidents, or sensible quali- 
 ties of these substances. This impudent fiction is, not only a pal- 
 pable contradiction to the senses and reason of mankind, but a most 
 pernicious falsehood, being the chief foundation of that fictitious 
 power of pardoning sin, and of saving or damning men, according 
 to their own pleasure, which the Roman ecclesiastics have blas- 
 phemously arrogated to themselves ; and by which they make men 
 utterly negligent of holiness, and of all the ordinary duties of life. 
 Now seeing the strong working of error, ending in the belief of a 
 lie, was to be sent on these men as a punishment for their not lo- 
 ving the truth, the clergy must be meant as well as the laity, be- 
 cause they in an especial manner loved not the truth, but had plea- 
 sure in unrighteousness, whereby their believing a lie being ren- 
 dered highly criminal, will be punished with condemnation, ver. 12. 
 
 Ver. 12. — 1. That all may he condemned, 'im x^i^cjs-t ttccvti', may 
 be translated, so that all shall be condemned. — K^iva here hath the 
 signification proper to KxretK^ivuy as xg<(r<5 often hath that of kxtu,- 
 
Chap. II. II. THESSALONIANS. 133 
 
 1 1 And for this cause, 1 1 And for this causey God, as a 
 God will send^ to them punishment of their wickedness, 
 the strong-wo7^ki7ig of er- will permit the inworking of error in 
 ror, (s<j TO, IS^.), to their the minds of these false teachers, to 
 believing a lie.^ lead them to believe a lie, the most 
 
 monstrous and pernicious that ever 
 was mvented. 
 
 12 That all may be 1 2 S'o ^/za^ «Z/, both teachers and 
 condemned, * who have people, shall be condemned, who have 
 not believed the truth, not believed the truth concerning the 
 
 a^ia-iq. This miserable end of the teachers and people, who reject 
 true doctrine from their delighting in sin, is written to put Chris- 
 tians in all ages on their guard against corrupting the truth for 
 the sake of worldly interest. 
 
 2. Have not believed the truths hid have taken ^pleasure in unrighte- 
 ousness. Ev^o}cr,G-ciVTig signifies both to take pleasure in a thing, and 
 to approve of it. From this we learn, that it is not the simple ig- 
 norance of truth which exposes men to damnation. In many cases 
 this may be no fault in the ignorant. But it is men's refusing to 
 believe, through their taking pleasure in unrighteousness, which 
 will prove fatal to them ; for a disposition of that sort, renders the 
 wicked altogether incurable. 
 
 It is now time to inform the reader, that learned men have dif- 
 fered greatly in their interpretation of this famous prophecy. Ne- 
 vertheless, the diversity of interpretation given of this and of the 
 other prophecies of God does not prove them uncertain. The 
 facts and circumstances mentioned in these prophecies, are for the 
 most part so peculiarly marked, that they will not easily apply, 
 except to the persons and events intended by the Spirit of God, 
 And therefore, in every case where different interpretations have 
 been given of any prophecy, the proper method of ascertaining its 
 meaning, is to compare the various events to which it is thought 
 to relate, with the words of the prophecy, and to adopt that as the 
 event intended, which most exactly agrees, in all its parts, to the 
 prophetic description. 
 
 According to this rule, though many different interpretations 
 have been given of the prophecy under consideration, that, in my 
 opinion, will appear the best founded, which makes it a prediction 
 of the corruptions of Christianity, which began to be introduced 
 into the church in the apostle's days, and wrought secretly all the 
 time the heathen magistrates persecuted the Christians ; but which 
 shewed themselves more openly, after tiie empire received the 
 faith of Christ, A. D. 312, and by a gradual progress ended in the 
 monstrous errors and usurpations of the bishops of Rome, when 
 the restraining power of the emperors was taken out of the way, 
 by the incursions of the barbarous nations, and the breaking of 
 the empire into the ten kingdoms, prefigured by the ten horns of 
 Daniel's fourth beast. Now, to be convinced of this, we need only 
 compare the rise and progress of the papal tyranny, with the de- 
 
184. II. THESSALONIANS. Chap. II. 
 
 ti'uth, but had pleasure in un- <}n?iv(javrsg rri oCkrj^iioL^ oCKh! 
 righteousness. vjhzTiffcivrzg sv rrj a^izsa. 
 
 scriptions o^the man of sin, and oiithe mystery of iniquity ^ given in 
 the writings of Daniel and Pauh 
 
 And, first, we have shewed in note 1. on ver. 7-, that the mys- 
 tery of iniquity, or the corrupt doctrines which ended in the er- 
 rors and usurpations of the see of Rome, were working secretly in 
 the apostle's days, as he affirms, ver. 7-, and that the power of the 
 Roman emperors, and of the magistrates under them, was that 
 which then, and during the succeeding ages, restrained the myste- 
 ry of iniquity in its working, and the man of sin from revealing 
 himself. For while the power of the state continued in the hands 
 of the heathen rulers, and while they employed that power in per- 
 Biecuting the Christians, the corrupt doctrines and practices intro- 
 duced by the false teachers, did not spread so fast as they would 
 Ctherwise have done. At least, they were not produced to public 
 view as the decisions of Heaven, to which all men were bound to 
 pay implicit obedience. But after the heathen magistrates were 
 taken out of the way, by the conversion of Constantine, and after 
 he and his successors called the Christian bishops to meet in gene- 
 ral councils, and enforced their assumption of divine authority by 
 the civil power, then did they in these councils arrogate to them- 
 selves the right of establishing what articles of faith and discipline 
 they thought proper, and of anathematizing all who rejected their 
 decrees ; a claim which, in after-times, the bishops of Rome trans- 
 ferred from general councils to themselves. It was in this period 
 that the worship of saints, and angels, and images, was introduced ; 
 telibacy was praised as the highest piety ; meats of certain kinds 
 were prohibited ; and a variety of superstitious mortifications of the 
 body were enjoined, by the decrees of councils, in opposition to the 
 express laws of God. In this period likewise, idolatry and super- 
 istition were recommended to the people by false miracles, and eve- 
 ry deceit which wickedness could suggest ; such as, the miraculous 
 cures, pretended to be performed by the bones and other relics of 
 the martyrs, in order to induce the ignorant vulgar to worship them 
 as mediators : the feigned visions of angels, who they said had ap- 
 peared to this or that hermit, to recommend celibacy, fastings, mor- 
 tification of the body, and living in solitude : the apparition of souls 
 from purgatory, who begged that certain superstitions might be 
 practised, for delivering them from that confinement. By all which, 
 those assemblies of ecclesiastics, who by their decrees enjoined 
 these corrupt practices, shewed themselves to be the man of sin 
 and lawless one in his first form, whose coming was to be with all 
 power, and signs, and miracles of falsehood, and who opposed eve* 
 ry one that is called (jod, or an object of worship. For these ge- 
 neral councils, by introducing the worship of saints and angels, 
 robbed God of the worship due to him ; and by substituting saints 
 and angels as mediators, in the place of Christ, they degraded him 
 from his office of mediator, or rendered it altogether useless. How- 
 
Chap. II. II. THESSALONIANS. 13S 
 
 but have taken pleasure ^ things which procure the pardon of 
 in iniquity,. sin and the favour of God, because 
 
 they have taken 'pleasure in iniquity. 
 
 ever^ though they thus opposed God and Christ by their unrighte- 
 ous decrees, they did not yet exalt themselves above everyone who 
 is called God, or an object of worship. Neither did they yet sit 
 in the temple of God, as God, and openly shew themselves to be 
 God, These blasphemous extravagances were to be acted in after- 
 times, by a number of particular persons in succession ; I mean by 
 the bishops of Rome, after the power of the Christian Roman em- 
 perors, and of the magistrates under them, should be taken out of 
 the way. For the bishops of that see, having very early obtained 
 from the Christian emperors decrees in their own favour, soon 
 raised themselves above all other bishops ; and by a variety of ar- 
 tifices, made the authority and influence of the whole body of the 
 clergy centre in themselves ; and claimed that infallible authority, 
 which was formerly exercised by general councils, of making arti- 
 cles of faith, and of establishing rules of discipline for the whole 
 Christian community, and of determining in the last resort all dif- 
 ferences among the clergy, and of anathematizing every one who 
 did not submit to their unrighteous decisions. In this manner, did 
 the bishops of Rome establish in their own persons, a spiritual do- 
 minion over the whole Christian world. But not content with this 
 height of power, by dexterously employing the credit and influence 
 which the ecclesiastics, now devoted to their will, had over the 
 laity in all the countries where they lived, they interfered in many 
 civil matters also, till at length they reared that intolerable fabric 
 of spiritual and civil tyranny conjoined, whereby the understand- 
 ings, the persons, and the properties, not of the laity only, but of 
 the clergy themselves, have for a long time been most grievously 
 enthralled, in all the countries where Christianity was professed. 
 
 This height, however, of spiritual and civil power united, the 
 bishops of Rome did not attain, till, as the apostles foretold, that 
 luhich restrained was taken out of the way : or till an end was put 
 to the authority of the Roman emperor in the West, by the in- 
 roads of the barbarous nations ; and more especially till the western 
 empire was broken into the ten kingdoms, prefigured in Daniel's 
 visions, by the ten horns of the fourth beast. For then it was that 
 the bishops of Rome made themselves the sovereigns of Rome, and 
 of its territory, and so became the little horn which Daniel beheld 
 coming up among the ten horns, and which had the eyes of a man, 
 and a mouth speaking great things, to shew that its dominion was 
 founded in the deepest policy, and that its strength consisted in the 
 bulls, excommunications, and anathemas, which, with intolerable 
 audacity, it uttered against all who opposed its usurpations. And 
 in process of time, the bishops of Rome, having got possession of 
 three of the kingdoms into which the western empire was broken, 
 signified by three of the horns of Daniel's fourth beast being pluck- 
 ed up by the roots before the little horn, they called themselves 
 
136 II. THESSALONIANS. Chap. II. 
 
 13 But we are bound to 13 'H//.£/g h o(pziko^iv gy- 
 
 give thanks alway to God for vap/?g/v rco Sbcj t^uvtots ToSpi 
 
 you, brethren, beloved of the ' ^ % *^ * ' 
 
 Lord, because Godhath from ^L^^^' ^^^^' T/a^.^m. v^o 
 
 the beginning chosen you to ^^,^'^' '^' "^'^' ^^^'^ ' ^''' 
 
 salvation through sanctifica- ^^ ^^>^^^ ^'^ o'a;r;?g/ai/ bp ayi- 
 
 tion of the Spiritt and belief ^^^^ Ilm(/jaTog, zat 'TTt^u 
 
 of the truth i akn^ncig' 
 
 the Vicars of Christ, on pretence that Christ had transferred his 
 whole authority to them. They also thought to change times, and 
 laws, as Daniel foretold. For, as the vicars of Christ, they as- 
 sumed the power of saving and damning men, at their own plea- 
 sure, and altered the terms of salvation, making it depend, not on 
 faith and holiness, but on the superstitious practices which they 
 had established; and sold the pardon of sins past, and even the li- 
 berty of sinning in future, for money. Moreover, they openly made 
 ivar with the saints, who resisted their corrupt doctrines and prac- 
 tices, and prevailed against them, and wore out the saints of the 
 Most High ; for by the cruel and bloody persecutions which they 
 obliged the princes who acknowledged their authority, to carry on 
 Sgaitist tiiose who adhered to the pure doctrine and worship of 
 Christ, they destroyed incredible numbers of them. Nay, by the 
 terror of their excommunications and interdicts, they forced even 
 the most powerful sovereigns to bend to their yoke. Thus tvith their 
 viouth did they sjoeah very great things. At length they assumed the 
 right of conferring kingdoms, and of deposing princes ; and actu- 
 ally deposed some, with the help of the potentates of their commu- 
 nion, who put their mandates in execution. Lastly, to render this 
 exercise of their tyranny the more effectual, they arrogated the 
 power of loosing subjects from their oaths of allegiance ; whereby 
 they made void the most sacred of all moral obligations, the obli- 
 gation of oaths. But this impious scheme of false doctrine, and 
 the spiritual tyranny built thereon, agreeably to the predictions of 
 the prophet Daniel and of the apostle Paul, began at the Reforma- 
 tion to be consumed by the breath of the Lord's mouth ; that is, 
 by the Scriptures put into the hands of the laity, and by the preach- 
 ing of true doctrine out of the Scriptures. 
 
 Upon the whole, I think every impartial person who attentively 
 considers the foregoing sketch, must be sensible, that in the bishops 
 of Home, all the characters and actions ascribed by Daniel to the 
 little horn, and by Paul to the man of sin ^ and the laivless one, are 
 clearly united. For, according to the strong working of Satan, with 
 all power, and signs, and miracles of falsehood, they have opposed 
 Christ, and exalted themselves above all that is called God, or an 
 object of worship ; and have long sat in the temple of God, as God, 
 shewing themselves that they are God ; that is, they exercise the 
 power and prerogatives of God. And seeing, in the acquisition and 
 exercise of their spiritual tyranny, they have trampled upon all laws, 
 
Chap. II. 11. THESSALONIANS. 157 
 
 13 But we are bound 13 But I do not mean, that ye 
 to give thanks to God Thessalonians will be concerned ei- 
 always concerning you, ther in this revolt against God, or 
 brethren beloved of the in the punishment thereof. For 
 Lord, because God (gasro) we are bound, as I told you before, 
 hath chosen you from the (chap. i. 3.), to give thanks to God 
 beginning^ to salvation, always concerning you brethren 
 tion, through sanctifica- greatly beloved of the Lord Jesus : 
 tion of spirit^ and belief because God hath chosen you from 
 of truth ; the beginning to obtain salvation, 
 
 through sanctification of your spirit^ 
 and through belief of truth ; 
 
 human and divine, and have encouraged their votaries in the most 
 enormous acts of wickedness, the Spirit of God hath, with the great- 
 est propriety, given them the appellations oUJie man of sin, the son of 
 perdition, and the lawless one. Farther, as it is said that the man of 
 sin was to be revealed in his season, there can be little doubt, that 
 the dark ages, in which all learning was overturned by the irrup- 
 tion of the northern barbarians, were the season allotted to the man 
 of sin, for revealing himself. Accordingly we know that in these 
 ages, the corruptions of Christianity, and the usurpations of the 
 clergy, were carried to the greatest height- In short, the annals 
 of the world cannot produce persons and events, to which the things 
 written in this passage can be applied with so much fitness, as to 
 the bishops of Rome. Why then should we be in any doubt con- 
 cerning the interpretation and application of this famous prophecy? 
 
 At the conclusion of our explication of the prophecy concern- 
 ing the man of sin, it may be proper to observe, that the events 
 foretold in it, being such as never took place in the world before, 
 and in all probability never will take place in it again, the fore- 
 knowledge of them was certainly a matter out of the reach of hu- 
 man conjecture or foresight. It is evident, therefore, that this pro- 
 phecy, which from the beginning hath stood on record, taken in 
 conjunction with the accomplishment of it verified by the concur- 
 rent testimony of history, affords an illustrious proof of the divine 
 original of that revelation of which it makes a part, and of the in- 
 spiration of the person from whose mouth it proceeded. 
 
 Ver. 13.— 1. God, nXzro,hath chosen you from the beginning to sal- 
 vation. According to Chandler, £;Asro denotes such a choice of a 
 person to an office or honour, as puts it in his power to accept that 
 office or honour, but leaves him at liberty to refuse it, if he pleases. 
 Farther, by utt' Ǥ;^i>i?, he understands the beginning of the gospel, 
 the first preaching of it to the Thessalonians, and interprets the 
 passage thus : God, from the time the gospel was first preached to 
 you, hath chosen you to salvation, and hath declared his choice of 
 you by sanctifying you to his service, through the gifts of the Spi- 
 rit and belief of the gospel. But 1 rather think, utc ec^^ng here sig- 
 nifies from the beginning of the world ; a sense which the phrase 
 
138 II. THESSALONIANS. Chap. II. 
 
 14. Whereunto he called 14. Eig 6 BxaXsffsv V[j^ocg dta, 
 
 you by our gospel, to the ob- ^^ euayreXi8 mcov, zig 'ttspi^ 
 
 15 Therefore, brethren, 15 A^a sv, ahX(pot^ srizz- 
 stand fast, and hold the tra- ^i, koli ZQanirz rcig 'Trapado- 
 ditions which ye have been ^,,^ ^^ shdax^m ^^re hoc Xo- 
 taufrht, whether byword, or ^^ -, <■ 
 
 our epistle. '""'' "" ^' '""'"^^ "Z-*""- 
 
 16 Now our Lord Jesus 16 Avrog ^s Ky^/o? ^tjbcuv 
 Christ himself, and God, e- Ir^crovg X^t^og, zai 6 &Bog zm 
 ven our Father, which hath ^^^^^^ ^,ir,„ A ^n^rj^^^^r^^ ^,.«#. 
 loved us, and hath given us % ^ \ 
 everlasting consolation, and 5. ^ . 
 
 good hope through grace, *^' ^^^'^^ ^y^^^'' '' >:«^'^'> 
 
 has, 1 John iii. 8. Also I am of opinion, that sanctification ofspi' 
 rit denotes the sanctification of the Thessalonians through the in- 
 fluences of the Spirit ; and that, belief of the truth, signifies a real 
 faith. So that, addressing the Thessalonians as believers, his mean- 
 ing is, Ve Thessalonians, and all true believers without exception, 
 were included in the covenant which God made with mankind af- 
 ter the fall, in the view of Christ's obedience unto death ; and were 
 chosen to be heirs of salvation, through sanctification of spirit, as 
 the means, and through faith counted to them for righteousness. 
 The same sentiment we have likewise, 1 Pet. i. 1,2. See Ephes. 
 i. 4, 5. 1 Thess. i. 4. notes. 
 
 The judgment which the apostle passed on this occasion, con- 
 cerning the Thessalonians, was not founded on any particular re- 
 velation concerning their state, but was merely a judgment of 
 charity. He had discerned in the greatest part of them, from the 
 first, a great love of truth, and had been witness to the operation 
 of that love, in leading them to a holy manner of living ; and there- 
 fore, concerning the most of them, he did not doubt of their con- 
 tinuing in holiness, through the efficacy of the same principle. 
 
 2. Through sanctification of spirit. The apostle uses the word 
 spirit here, in the sense which it has, 1 Thess. v. 23., where it de- 
 notes the mind or rational principle. — I Pet. i. 2. sanctijicntion of 
 spirit signifies the cleansing of the mind from the errors of hea- 
 thenism. 
 
 Ver. 15. — 1. Stand and hold fast. K^cc^uv is, to hold a thing in 
 consequence o^ victor?/ ; and, therefore, to hold it firmly and sure- 
 ly, by the greatest exertion of strength. 
 
 2. The traditions which ye have been taught. In the apostle's 
 writings, traditio?is are those doctrines and precepts which persons 
 divinely inspired taught, as the doctrines and precepts of God, 
 whether they taught them by word of mouth, or by writing. Thus 
 the apostle terms his doctrines in general traditions, 2 Thess. iii. 6. 
 Withdraw your sclvca from every brother v:ho xvalketh disorderly, and 
 
Chap. IL 
 
 11. THESSALONIANS. 
 
 189 
 
 14* To which he called 
 you, by our gospel, to 
 the obtaining of the glo- 
 
 ry of our 
 Christ. 
 
 Lord Jesus 
 
 15 Well theuy bre- 
 thren, (fHKiTs) stand and 
 holdfast^ the traditions^ 
 which ye have been 
 taught, whether by OUR 
 word, or by our letter. 
 
 1 6 And may our Lord 
 Jesus Christ himself, and 
 God even our Father, 
 who hath loved us^ and 
 given us everlasting con- 
 solation'^ and good hope 
 through grace, ^ 
 
 1 4- To which he called you^ by 
 means of our gospel^ in order to 
 your obtaining a share of the glorious 
 inheritance, which our Lord Jesus 
 Christ will bestow on his faithful 
 servants. 
 
 15 Well tJien^ since they shall 
 perish who love not the truth, bre- 
 threiiy stand firm, and holdfast those 
 precepts and doctrines y which ye hme 
 
 been taught, whether by our p)i' cach- 
 ing, or by our letter ; and give no 
 ear to tliose, who say the end of the 
 world is at hand. 
 
 1 6 A7id to enable you so to do, / 
 pray that our Lord Jesus Christ him- 
 self, and God ei^en our Father, who 
 hath loved us all, as a father loves 
 his children, atid. hath given us ever- 
 lasting consolation, under the mise- 
 ries of life, and a 'well-founded hope 
 of eternal life, through mere favour ,- 
 
 not according to the tradition lohich he received from us^ This appel- 
 lation Paul gave to the doctrines and precepts of the gospel, on a 
 double account ; first, because they were delivered by Christ and 
 by the Spirit to the apostles, merely on the authority of revelation : 
 and, secondly, because the apostles delivered them to the world 
 on the same authority, without attempting to prove them by any 
 other argument. See Col. ii. 6. note. According to this account 
 of the matter, the precept in the text. Holdfast ike traditions 'which 
 ye have been taught, applies to none but to the doctrines and pre- 
 cepts which the apostles, and other inspired teachers, delivered to 
 the world as revelations from God. And no doctrines merit the 
 name o^ traditions, in the scripture sense of the word, but such as 
 were taught by the apostles of Christ, or by other spiritual men, 
 who received them by im.mediate revelation from him. And though 
 the inspired teachers to whom these doctrines v/ere revealed, com- 
 municated them to the world, first of all by word of mouth, they 
 cannot now be known to be theirs, but by their holding a place in 
 those writings which are allowed to be the genuine productions of 
 these inspired teachers. The traditions, therefore, on which the 
 church of Rome lays so great a stress, are of no manner of value. 
 
 Ver. 16. — 1. May our Lord Jesus CJirist^ and God, even our Fa- 
 ther, who hath loved us. This, and what follows, though standing 
 immediately connected with God even our father, must be under- 
 stood as repeated concerning our Lord Jesus Christ, unless o aycc 
 
140 II. THESSALONIANS. Chap. II. 
 
 17 Comfort your hearts, 17 Ua^oczctUcrai vy^cov rocg 
 
 and stablish you in every y^aohag, zai ^'/joiloct vu^ag ev 
 good word and work. ^^^^^ ^^^^^ ^^^^ ^y^ ^^^^^^ 
 
 nrwcc? is put for ot ciyaTTTia-ciVf which is scarcely to be admitted : For 
 the clause, maj/ our Lord Jesus Christ, will be a sentence without 
 meaning, if it is not completed in one or other of the methods just 
 now mentioned. In this passage, the same operation is ascribed 
 to the Son as to the Father, agreeably to what Christ himself hath 
 told us, John v. 19., What things soever he doth, these also doth the 
 Son likexuise. 
 
 2. And given us everlasting consolation. That is, the means of 
 never-failing consolation ; as is plain from the following verse, in 
 which the apostle wishes, that Christ and God might actually com- 
 fort their hearts. 
 
 3. And good hope through grace. Good hope is an emphatical ex- 
 
 CHAP. III. 
 
 View and Illustration of the Matters contained in this Chapter, 
 
 IN the end of the foregoing chapter, by praying God to com- 
 fort and establish the Thessalonians, the apostle insinuat- 
 ed, that God's assistance, obtained, whether by their own 
 prayers, or by the prayers of others, is the best preservative 
 from apostasy and sin". Wherefore St Paul, at this time, being 
 deeply affected with the malice and rage of the unbelieving 
 Jews, who, while Gallio was proconsul of Achaia, had made 
 an insurrection, in which his life was endangered, he besought 
 the Thessalonians to pray to God in behalf of him and his as- 
 sistants ; that, by their bold and faithful preaching, the gospel 
 might be as speedily and successfully propagated through the 
 world, as it had been among the Thessalonians, ver. 1. — and 
 that they might be delivered from those brutish and unrea- 
 sonable men of the Jewish nation, who pretended to have 
 faith in the true God, but had it not, ver. 2.— However, that 
 the malice of the Jews might not terrify the Thessalonians 
 too much, he put them in mind of the power and faithfulness 
 of Christ, who will not suffer his servants to be tempted above 
 what they are able to bear, ver. 3. — tlien prayed God to 
 direct them all to that which was good, ver. 4. — And because 
 his former letter had not reclaimed the disorderly among them, 
 he, in the name and by the authority of Christ, commanded 
 the faithful to avoid the company and conversation of them, 
 
Chap. II. II. THESSALONIANS. Hi 
 
 17 Comfort your 1 7 Comfort your hearts under af-^ 
 hearts, and establish ^ flictions for the gospel, and establish 
 you in every good word you in every good doctrine and p^ac" 
 and work. tice, in opposition to the attempts 
 
 of impostors to seduce you. 
 
 pression, signifying hope, not of ordinary blessings, but of such as 
 are great and lasting, and the hope of which is well founded, be- 
 ing founded in the grace and favour of God, which is unchangeable. 
 Ver. 17. Establish i/ou. 'Lrmlcc* signifies to support a thing in 
 such a manner as to render it firm, and preserve it from falling. 
 Here it is applied to the mind, and denotes the establishment of it 
 in the belief of every good doctrine, and in the practice of every 
 virtue, by strengthening its faculties, and giving it just views of 
 the doctrines and precepts of religion, and by infusing into it a sin- 
 cere love of both. 
 
 who had not obeyed his former order concerning working for 
 their own maintenance, ver. 6. — And to add the more weight 
 to his command, he put the Thessalonians in mind, that when 
 he and his assistants were with them, they did not, on pre- 
 tence of their being employed in preaching the gospel, lead 
 an idle life, ver. 7.— nor intrude themselves into the houses 
 of the rich, nor live on other people's labour; but wrought 
 daily for their own maintenance, ver. 8. — This course they 
 followed, not because they had no right to maintenance from 
 their disciples, but to make themselves examples of prudent 
 
 industry to the Thessalonians, ver. 9 Farther, he put them 
 
 in mind, that when he was with them, he commanded, if any 
 man did not work, none of them should give him to eat, 
 ver. 10. — And, because he was informed, that there were still 
 among them persons who did not work at all, but who went 
 about idly, observing and censuring other people's actions, 
 pretending perhaps, that, as the day of judgment was at hand, 
 to employ themselves in worldly affairs was inconsistent with 
 the care of their salvation, ver. 11. — such idle persons he 
 commanded immediately to correct their disorderly way of li- 
 ving, ver. 12 — and the faithful he exhorted, not to become 
 weary of honestly working for their own maintenance, and of 
 doing acts of charity to the really needy, ver. 13. — At the 
 same time, that his injunctions might be better obeyed by the 
 disorderly than formerly, he desired the rulers of the church, 
 if any refused to do the things commanded in this letter, to 
 point them out to the faithful, that they might put them to 
 shame, by avoiding their company, as he had directed, ver. 14. 
 
142 II. THESSALONIANS. Chap. III. 
 
 — yet they were not to regard them as enemies, but to :ulmonish 
 
 them as brethren, who might still be reclaimed, ver. 15 
 
 Next, to shew his great affection to the TLessalonians, he 
 prayed for all manner of happiness to them, ver. 16. — Lastly, 
 to authenticate this epistle, the apostle, with his own hand, 
 
 Old Translation. Greek Text. 
 
 Chap. III. 1 Finally, bre- i To Koitov Tjrgoo-sy^so-^g, 
 
 thren, pray for us, that the ahX(poi, m^t ^[juoju, Im 6 \oyog 
 
 word of the Lord may W ^^ y^vpih tpsx^, zat aoja&ra/ 
 free course, and be fflormed, a ' 
 
 even as it 2s wath you ; s ^ . ^ 
 
 2 And that we may be 2 Kai Im pva^ooy^v aro 
 
 delivered from unreasonable ^^j, ^roTrm fcoci 'Tror/iPoov av^ 
 
 andwicked men : fo?- all ;?z^w ql^,,^,,„. „ „,^^ ^,^/„<^,.„ ^ ^, 
 
 nave not laitn. ^ * 
 
 sig. 
 
 S But the Lord is faith- 3 Hi^og S& egtv 6 Kv^iog, og 
 
 ful, who shall stablish you, ^.^^^p,^ ^^^^g ^^^^ (pvXa^ii aTO 
 
 and keep 3/02/ from evU. ^^ ^ovno^. 
 
 4 And we have confidence 4 lizTroi^a^iv h su Kv^iat 
 
 in the Lord touching you, g^' j^^^^?, on (x. mgo!.yr{Kkoit,iv 
 
 Ver. 1. Even as among you. This is a very high commendation 
 of theThessalonian brethren, and was designed to encourage them 
 in their attachment to the gospel, 
 
 Ver. 2. — 1. Delivered jfrom brutish and tvicked men. AroTrav, 
 which I liave translated brutish men, literally signifies men who 
 have no place ; that is, who deserve to have no place in society; 
 consequently unreasonable, brutish men, who act merely from the 
 impulses of their passions, and who, like wild beasts, should be 
 avoided. No doubt the apostle, when he wrote this, had the hea- 
 then priests and philosophers in his eye, as well as the unbelieving 
 Jewish zealots. Yet seeing the latter were so exceedingly enrag- 
 ed against him for preaching salvation to the Gentiles without re- 
 quiring them to obey the law of Moses, that they followed him 
 from place to place, and raised a furious storm of persecution a- 
 gainst him wherever they found him, by inflaming both the rulers 
 and the peo];)le against him ; it is not improbable that they were 
 particularly pointed at in this passage ; especially as they had late- 
 ly made an insurrection at Corinth, with an intention to have the 
 apostle put to death. 
 
 2. For all men have not faith. Faith, in this passage, does not 
 signify the actual belief of the gospel, but such a desire to know 
 and to do the will of God, as will dispose a person to believe the 
 gospel, when fairly proposed to him. — In this the apqstle glance? 
 
Chap. III. 
 
 II. THESSALONIANS. 
 
 143 
 
 wrote the salutation ; and declared it to be the mark, by 
 which all his genuine letters might be distinguished from such 
 as were forged, ver. 17 — and finished this epistle with his 
 apostolic benediction, ver. 18. 
 
 New Translation. 
 
 Chap. III. 1 Finally, 
 brethren, pray for us, 
 that the word of the 
 Lord may run^ and be 
 glorified, even as (^r^o?, 
 293.) amoiig you.^ 
 
 2 And that we may be 
 delivered from brutish^ 
 and wicked men, for all 
 men have not faith. 
 
 3 (As, 100.) However^ 
 the Lord is faithful, who 
 *will establish and keep 
 you from the evil one,^ 
 
 4 For we are persuad- 
 ed in the Lord concerning 
 you, that the things which 
 
 Commentary. 
 1 To conclude^ brethren^ pvai^^ 
 both in public and in private,ybr iis^ 
 that we may have liberty to preach 
 every where (Col. iv. 3.) with cou- 
 rage (Eph. vi. 16.) and fidelity, that 
 the gospel may be quickly spread^ 
 and be glorified, by the faith and 
 obedience of mankind, even a^ it is 
 among you, 
 
 2 A7id that we may be delivered 
 from brutish and ill-disposed meUy 
 
 such as the heathen priests, but es- 
 pecially the unbelieving Jewish zea- 
 lots. For all men have not faith ,• 
 have not a desire to know and do 
 the will of God. 
 
 3 However, though they perse- 
 cute you, the Lord Jesus is faithful, 
 who, according to his promise, tviU 
 establish and keep you from being 
 seduced by the devil, and his m- 
 struments. 
 
 4 For, by our knowledge of the 
 faithfulness of the Lord, we are per-^ 
 
 suaded concerning you, that the 
 
 not only at the Jews, who boasted of their faith in the true God, 
 and in the revelation of his will which he had made to them, but at 
 the Greek philosophers likewise, who had assumed to themselves 
 the pompous appellation of lovers qftvisdom or truth. 
 
 Ver. 3. Keep you from the evil one, utco t» Trovjjgy. This is the name 
 given in other passages of scripture to the devil, Matth. vi. 13. 
 xiii. 19. 38. Ephes. vi. 16. — The apostle assured the Thessalonians, 
 that the Lord Jesus would establish and keep them from the evil 
 one, to prevent their being too much distressed with fear for their 
 own preservation, when they found him so anxious to be delivered 
 from brutish and wicked men. 
 
 Ver. 4<.— Ye both do and will do. The apostle in this expresses 
 his good opinion of the greatest part of the Thessalonian brethren, 
 
14,4 
 
 11. THESSALONIANS. 
 
 Ciup. III. 
 
 the things which we com- 
 mand you. 
 
 5 And the Lord direct 
 your hearts into the love of 
 God, and into the patient 
 waiting for Christ. 
 
 6 Now we command you, 
 brethren, in the name of our 
 Lord Jesus Christ, that ye 
 withdraw yourselves from e- 
 very brother that walketh 
 disorderly, and not after the 
 tradition which he received 
 of us. 
 
 7 For yourselves know 
 how ye ought to follow us ; 
 for we behaved not ourselves 
 disorderly among you ; 
 
 8 Neither did we eat any 
 man's bread for nought ; but 
 wrought with labour and tra- 
 vail night and day, that we 
 might not be chargeable to 
 any of you: 
 
 V[/jtv, zat TOtBtrs zai tifoitjffiTS, 
 
 5 'O h Kv^iog zciTZV&vvcui 
 vijjojv rocg za^hiag eig t'/jv aya- 
 ZS71V ra 0si?, zai ug vtsoilov^JjYi 
 
 6 lia^afyiKkoiMv ^g vybiv^ 
 adek(poi, eif ovoilciti ra Kf^/s^ 
 
 vyijcig OL'TTO zoaPTog ah'k(pov a- 
 rccpiTcog TJSt^iTsaTuvTog^ koli (jut} 
 
 >waSs Tag' TjiJjOJV, 
 
 7 AvTOi ya^ oidan 'Ttug 3bi 
 [jbi[jbBKr^at rj(jjag' on hx. tjtu^ 
 rrj(Ta[jjSv sv vf/uiv 
 
 8 Ovds doooeav a^rou z<pcr 
 yo[Mv 'TkOLqoL rivog' aXk gv zottc^ 
 
 s^ya^oiMvot, T^og ro (jurj z'tti- 
 
 but not of every one of them without exception, as is plain from 
 verses 11, — 14. 
 
 Ver. 5 — 1. May the Lord direct your hearts to the love of God, xcci 
 Hi v7r6f^or/iv, and to the j)atience of Christ. May the Lord direct your 
 heart to imitate the love which God hath shewed to mankind, and 
 the patience which Christ exercised under suffering. This sense, 
 the patience of Christ has, Rev. i. 9. a partaker in the kingdom and 
 'patience of Jesus Christ. Others hy the love of God, understand 
 the Thessalonians* love to God ; and by the patience of Christ, their 
 patient waiting for the second coming of Christ, mentioned 1 Thess. 
 i. 10. But I prefer the first sense, for the reason assigned in the 
 next note. 
 
 2. And to the patience of Christ. As the patience of Job is the 
 patience of which Job was so great an example, so the patie7ice of 
 Christ is the patience which he exercised in his sufferings. 
 
 Ver. 6. — 1. Walketh disorderly. ArxKTot, disorderly persons, are 
 they who profess to be subject to the discipline of the gospel, yet 
 do not walk according to its precepts. See 1 Thess. v- 14. note 1. 
 What the apostle condemned under this description, was idleness 
 (ver. 11.) and by the solemnity with which he introduces his charge, 
 
 2 
 
Ghap. III. 
 
 II. THESSALONIANS, 
 
 U5 
 
 we CQjnmanded you, ye 
 both do, and will do. ^ 
 
 5 Now may the Lord 
 direct your hearts fo the 
 love of God/ and to the 
 patience of Christ.* 
 
 6 Now we command 
 you, brethren, by the 
 name of our Lord Jesus 
 Christ, thf^t ye withdraw 
 yourselves from every 
 brother xoiho walketh dis- 
 orderly,^ and not ac- 
 cording to the tradition^ 
 which he received y)c»;» 
 us. 
 
 7 For yourselves know 
 how ye ouglit to imitate 
 us; because we did not 
 walk disorderly among 
 you ; 
 
 8 Neither did we eat 
 bread as a gift from any 
 one, but with labour and 
 toil we wrought night 
 and day, in order ?iot to 
 overload any of ypa. 
 
 things which we have commanded 
 7/oii, he e?iabks yon, and will sti{l 
 enable you to ferform, 
 
 5 Noiv, May the Lord direct your 
 hearts to the love of God, and to the 
 patience which Christ exercised in all 
 his afflictions, that ye may be pre- 
 served from apqstasj^ 
 
 6 In my former letter (chap. v. 
 14.), I ordered your rulers to re- 
 buke them who walked disorderly ; 
 but their rebukes have been disre- 
 garded. Wherefore, now we com-- 
 mandyou, brethren, by the authori- 
 ty of our Lord Jesus Christ, that ye 
 shun the company of every brother, 
 who, having been once and again 
 admonished, still walketh disorder- 
 ly, and not according to the precepts 
 which he received from me, 
 
 7 My own conduct entitles me to 
 rebuke the disorderly. For your- 
 selves know, that ye ought to imitate 
 me, because I did not go about in 
 idleness among you, meddling i^ 
 other people's affairs. 
 
 8 Neither did I eat meat as a gift 
 from any one, but with great labour 
 
 and fatigue I wrought daily for my 
 own maintenance, and for the main- 
 tenance of my assistants (Acts xx. 
 34".), in order that I might not over- 
 load, any of you with maintaining 
 us. 
 
 we are taught that it is most offensive to God, and dangerous to 
 ourselves and others, to encourage, by our company and conversa- 
 tion, such as live in the practice of any open and gross sin. May 
 all who h^ve a regard to religion, attend to this ! The same charge 
 is repeated, ver. \^. See note 2. on that verse. 
 
 2. Tradition, 'which he reqeivedfroxn. us. See chap. ii. 15. CoJ. ii. ^o 
 notes. 
 
 VOL. IV. 
 
 ^\ 
 
146 II. THESSALONIANS. ^ Chap. III. 
 
 9 Not because we have not 9 Ol>% on ax, ix^[JtjBv s^8- 
 power, but to make ourselves fficcv, ccXh! tm iavrag rvTrov 
 an ensample unto you to fol- ^ < g ^o uAmindat 
 
 10 For even when we were lo Ka/ yag oVs ?;^sv -roo? 
 with you, this we command- ^^a^, rj^ro Trcc^riyfikkoyAV v- 
 ed you, that if any would not j^^ g^ ^^^ ^ ^^^^^ seya&<r- 
 work, neither should he eat. ^^^^ ^^^^^ ^^^^^^^^ 
 
 1 1 For we hear that there 1 1 AziiO[JbSV yag rivag ici- 
 are some which walk among ni^ciriiVTOLq iv vfj^iv aray.rcog, 
 you disorderly, worknig not .^ spryaFou^sv^c, aXkoc Trspi- 
 at all, but are busy bodies. r ^f ^ r s* 
 
 12 Now them that are such 12 Toig ^s roi^roig ^ra^- 
 we command, and exhort by ayfiKKo^zv, zat ira^azoCKov- 
 
 Ver. 9. — 1. Not because tve have not right. When our Lord first 
 sent out the twelve to preach, he said to them, Matth. x. 9. The 
 luorhnan is xjoorthy of his meat ; and by so saying, conferred on his 
 apostles a right to demand maintenance from those to whom they 
 preached. See 1 Cor. ix. 4. note. This right Paul did not insist 
 on among the Thessalonians, but wrought for his own maintenance, 
 while he preached to them. Lest, however, his enemies might 
 think this an acknowledgment that he was no apostle, he here as- 
 serted his right, and told them, that he had demanded no main- 
 tenance from them, to make himself a pattern to them of prudent 
 industry. 
 
 2. That we might give ourselves to you for a pattern. The apostle's 
 working for his maintenance, ought to have put the idle among the 
 Thessalonians to shame, who perhaps excused themselves from 
 working, on pretence they were attending to their neighbours' af- 
 fairs. For if the apostle did not make the necessary and laborious 
 work of preaching the gospel an excuse for not working, the Thes- 
 salonians had no reason to excuse themselves from working, on 
 pretence of their minding other people's affairs ; which in truth 
 was but officious meddling. 
 
 Ver. 10. If any one xvili not xwrk, neither let him eat. From this 
 precept of the gospel, we learn that all men, without distinction, 
 ought to employ themselves in some business or other which is 
 useful ; and that no man is entitled to spend his life in idleness. 
 From the lower classes of mankind it is required, that they employ 
 themselves in agriculture, or in the mechanic arts, or in such o- 
 ther services as are necessary to society. And from them who 
 are in higher stations, such exercises of the mind are expected, 
 as may advance the happiness of others, either in this life, or in 
 that which is to come. Whether, therefore, we fill higher or lower 
 
Chap. III. 
 
 11. THESSALONIANS. 
 
 147 
 
 9 Not because we have 
 not riglit^^ but that we 
 mig Jit give ourselves to you 
 for a pattenii^ to imitate 
 us. 
 
 10 (K«< y«^, 93.) And 
 therefore, when we were 
 with you, this we com- 
 manded you, that if any 
 one will not work, neither 
 let him eat. 
 
 11 For we hear that 
 there are somew/zo STILL 
 walk among you disorder- 
 ly,^ not working at all, 
 hwi prying into other peo- 
 ple's affairs. 
 
 12 Now them WHO 
 ARE such we command 
 
 9 This course I followed, not he- 
 cause I had not right to maintenance 
 from you as an apostle ; but that I 
 might give myself, to such oiyou as 
 are disposed to be idle, /or an ex- 
 ample of industry, in which he ought 
 to imitate me. 
 
 1 And therefore when I was with 
 you, this I commanded, that if any 
 person among you capable of work- 
 ing, will not work for his owti main- 
 tenance, let him not eat of your 
 meat, lest it encourage him in his 
 idleness. 
 
 1 1 This injunction I now renew, 
 because I hear that there are some 
 who still walk among you disorderly, 
 contrary to reason, and to the gos- 
 pel, applying themselves to no usefiil 
 labour, but going about prying into 
 other people^ s affairs ; misrepresent- 
 ing what they have heard and seen. 
 
 1 2 A^ow such idle parasites, / com- 
 mand, by the authority, and beseech 
 
 stations, let us apply ourselves diligently to such useful occupa- 
 tions, as are suitable to our particular rank, that when we give ac- 
 count of ourselves to God, we may be found to have lived not al- 
 together uselessly in the world. — This passage of the word of God 
 ought likewise to be regarded by such as go about begging their 
 bread, notwithstanding they are able, and have opportunity, to 
 work for their own maintenance. In the apostle's judgment, 
 such have no right to maintenance, and therefore to give them 
 alms is to encourage them in vice ; a practice which the apostle 
 has forbidden, ver. 6., and should be avoided by all conscientious 
 Christians, lest by supplying such disorderly persons' wants, they 
 make themselves accessaries to their idleness and wickedness. 
 
 Ver. 11. We hear that there arc some ijoho still tvalk among you dis' 
 orderly. From this it appears, that after writing the former letter, 
 the apostle had received a particular account of the state of the 
 Thessalonian church. Probably the messenger who carried that 
 letter, gave him an account of their affairs at his return ; or brought 
 him a letter from some of the pastors of the church, wherein they 
 informed him of their state. The things mentioned, chap. ii. 1, 2. 
 afford another proof of this. Besides, the apostle would not so 
 
148 
 
 II. THKSSALONIANS. 
 
 Chap. III. 
 
 our Lord Jesus Christ, that 
 with quietness they work, and 
 eat their own bread. 
 
 13 But ye, brethren, be 
 not weary in well doing. 
 
 14 And if any man obey 
 not our word by this epistle, 
 note that man, and have no 
 company with him, that he 
 may be ashamed, 
 
 15 Yet count him not as 
 an enemy, but admonish hhn 
 as a brother. 
 
 1 6 Now, the Lord of peace 
 himself give you peace always, 
 by all means. The Lord be 
 with you all. 
 
 jM/Sf ^;a rov Kv^tov vfjbckjv Irjffov 
 X^isov^ hoc (jbiTct ri(Tvyj(x>g i^- 
 rya?fi[JbSifot, rov iavTuv a^rov 
 
 13 *X[j^sig h, ah'k(poi, i^n 
 
 14 Y.I h rig avy^ v'jrazovzt 
 rco "koyco tjijuuv hia, rrig S'ttiso^ 
 "k'/jg, rovTOv GriiLZiova^V xai 
 f/jT] (jvvava[Jt>iyvvffh avTM, Im 
 svr^a'Trr;. 
 
 1 5 Ka/ [JbJ^ cog sx^i^^ riyBiff- 
 ^s, aXXa vi^^ereirs &)g otJsX- 
 (pov. 
 
 16 Avrog dz 6 Kv^tog rrjg 
 ei^j^vrjg Ba>j^ vfjutv rrju u^tjvtjv hco 
 'TTOLvrog zv 'jravri rgo'TCo). 'O 
 Y^vgiog (/jiroc Travrofv vfjbofv. 
 
 soon have wrote a second letter to the Thessalonians, if he had 
 not been informed of some particulars which made it necessary, 
 
 Ver. 12. PVe command and beseech. To his command, the apostle 
 added earnest entreaty ; and he did so by the authority and direc- 
 tion of Christ. The meaning may be as in the commentary. 
 
 Ver. 13. Be not iioeary in xmcU doing. Mn iy.Koc)CYi7viriy properly sig- 
 nifies, do not flag through sloth or cowardice. See Eph. iii. 13. 
 not. 1. The Thessalonians were not to flag in the performance 
 either of their civil, or of their religious duties. 
 
 Ver. 14. — 1 . Point out that man. A like direction is given, Rom. 
 xvi. 17. 1 Cor. V. 9. 11. 13. Phil. iii. 17. Beza thinks the word 
 o-»f4£*«(r.9g, jmt a mark upon that man, means excommunicate him ; to 
 which meaning the subsequent clause seems to agree. Grotius 
 construes the words ^icc r/^ iTri^oXniy vvith rarov a-YifAn^ia-^i, give me no- 
 tice of that man by a letter. But the phrase in that sense is not 
 common. See Benson on the passage. 
 
 2. Keep no company iviih Jiim^ that he may be ashamed. From this 
 and other passages, particularly Matt, xviii. 15. — 17. Tit. iii. 10. and 
 ver.6. of this chapter, it appears that Christ had established a whole- 
 some discipline in his church, to be exercised by the pastors and 
 people for reclaiming those who sin. This discipline does not con- 
 sist in corporal punishments, imprisonments, fines and civil inca- 
 pacities; but in the administration of admonitions and rebukes. 
 When these are without effect, and the offender continues impeni- 
 tent, he is to be excluded from joining the church in the offices of 
 
Chap. III. 
 
 II. THESSALONIANS. 
 
 149 
 
 and beseech ^ by our Lord 
 Jesus Christ, that with 
 quietness they work, and 
 eat their own bread. 
 
 1 3 And ye 
 be not 
 doing. 
 
 brethren. 
 
 weary^ in well- 
 
 14 (As) Now, if any one 
 do not obey our (Aoys;, 60.) 
 command in this letter, 
 foint out that man,^ and 
 keep no company with 
 him, that lie may be 
 ashamed.® 
 
 15 Yet do not count 
 HIM as an enemy, but ad- 
 monish HIM as a brother. 
 
 16 And may the Lord 
 of peace ^ himself, give 
 you peace always, in every 
 ^hape. The Lord be with 
 
 you- 
 
 all. 
 
 by the love of our Lord Jesus Christ, 
 that forbearing meddling in any 
 shape with other people's affairs, 
 and remaining quietly at home, they 
 *work and feed themselves 'with their 
 own meat. 
 
 13 And ye, brethren, who hither- 
 to, by your honest industry, have 
 not only fed yourselves, but the 
 poor, do notjlag in that good work^ 
 
 1 4 Now if any one do not obey our 
 command, given to all in this letter, 
 that they work for their own main- 
 tenance, do ye, the rulers of the 
 church, point out that man to the 
 rest, that, as I said before, ver. 10. 
 none of you may keep company with 
 him, in order that being shunned 
 by all as an evil doer, he may be 
 ashamed of his conduct, and amend. 
 
 15 Yet do not behave toxmrds him, 
 as an infidel, who is incorrigible, but 
 in your public discourses, and in 
 private, as ye have opportunity, ad- 
 monish him as a brother, who may 
 still be reclaimed. 
 
 16 And may Christ, the author of 
 all happiness, himself give you hap- 
 piness in every shape, by bestowing 
 on you diligence in your worldly 
 business, concord among yourselves, 
 and good agreement with your hea- 
 then neighbours. The Lord be with 
 you all, to direct you. 
 
 religion. In that case, however, the faithful rau6t not lose, either 
 their affection for the offending party, or their hope of his recovery; 
 but must continue to admonish him as a brother, till he appears 
 incorrigible. When this happens, he is to be east out of the so- 
 ciety, and avoided as a person with whom to have any intercourse, 
 except in the offices of humanity, would be dangerous. Matt, 
 xviii. 17. 
 
 Ver. 16.— 1. The Lord of peace. The apostle calls Christ the 
 Lord of peace, in allusion to Isaiah ix. 6., where he is foretold un- 
 der the character of the prince of peace, because he was to reconcile 
 
%50 II. THESSALONIANS. Chap. 111. 
 
 17 Tlie salutation of Paul, 17 *0 affTTccfffyjOg rri B(Jb7} 
 with mine own hand, which is yj^.^ UccvXov, 6 e^i (jriiMm iv 
 the token in every epistle : so ^^^^ ^^^^^^ ^ .^^ 
 
 I write. ' ' '^ ^ 
 
 18 The grace of our Lord I8 'H xa^ig rov Ky^/oy ^- 
 Jesus Christ be with you all. ^^j, Ipy^-oy x^/s-oy ^gra ^ai/- 
 
 Jews and Gentiles to Gdd and to one another, making peace be- 
 tween God and them ; and making ofttvo onenetvman, whose mem- 
 bers are to live in peace with one another. — This prayer the apos- 
 tle subjoins to the foregoing command, to intimate, that if the rulers 
 of the church are faithful in their exhortations and admonitions, it 
 is to be expected that the Lord will follow their labours with his 
 blessing, and make them effectual for producing peace and righte- 
 ousness among the members of his body. 
 
 2. The Lord be with you all. This wish is founded on Christ's 
 promise, Matt, xxviii. 20., io, I am voith you ahmy, even unto the 
 end of the world. With this promise Paul may have been made ac- 
 quainted by revelation. 
 
 Ver. 17. The salutation, Src.tvhich is the token in every epistle. Paul 
 commonly employed one to write, or at least to make a fair copy 
 
 CONCLUSION. 
 
 As the first epistle to the Thessalonians contains a formal 
 proof of the divine original of the gospel, founded on the know- 
 ledo-e and experience of the persons to whom it was addressed, 
 its primary intention was to establish them in the faith of the 
 gospel. Yet, like the other inspired writings, it was calculat- 
 ed for the benefit of all the churches of Christ to the end of the 
 world. Accordingly, it hath been of singular use to them in 
 every age ; for, from it we learn what the facts and circum- 
 stances were, on which the apostles built their pretensions to a 
 divine commission, and by which they persuaded mankind to 
 embrace the gospel. And our knowledge of these facts and 
 circumstances leads us to believe, that the rapid progress of 
 the gospel was owing, neither to fraud, nor to enthusiasm, nor 
 to the power of the sword, but to the excellent nature of the 
 gospel ; the holy lives of its first preachers and professors ; the 
 undeniable miracles which the apostles wrought in proof of 
 'their mission from God ; the gifts of the Spirit which they be- 
 
Chap. III. II. THESSALONl AI^ S. 151 
 
 1 7 The salutation of 1 7 The salutation of me, Paul, 
 Paul with mine own isoritten moitJi mine own hand, which 
 hand, which is the token ^ is the token in every epistle, by which 
 in every epistle : thus I ye may distinguish my genuine let- 
 write, ters. In this manner I write, 
 
 18 The grace of our 18 May the graces which shone 
 Lord Jesus Christ BE with in our Lord Jesus Christ, remain 
 you all. Amen. with you all. Amen, SeeEph.vi.24. 
 
 note 2. 
 
 of his letters, especially if they were of any length. Wherefore, as 
 impostors had now begun to forge letters in his name, (2 Thess. ii. 2.) 
 to prevent the ill consequences of that fraud, he wrote the saluta- 
 tion in all his letters with his own hand. And that the faithful at 
 Thessalonica might be able to distinguish his genuine letters from 
 such as were forged, he desired them to take particular notice of 
 that mark. It seems the apostle's converts were generally ac- 
 quainted with his hand-writing. — Doddridge insinuates, that Paul 
 may have dictated some of his epistles, while his hands were em- 
 ployed in the labours of his occupation of tentmaking, and says. 
 This may account for some small inaccuracies of style at which lit- 
 tle minds have been offended, but which good judges easily know 
 how to excuse. 
 
 stowed on their converts ; the witness which they bear to the 
 resurrection of their master ; and their appealing to that great 
 miracle, in proof that, according to his promise, he will re- 
 turn from heaven to reward the righteous, and to punish the 
 wicked. For these being matters of fact, obvious to the senses 
 of mankind, the vulgar, equally with the learned, were able to 
 judge of them ; and being strongly impressed by them, great 
 numbers of them became Christ's disciples. Wherefore, al- 
 though no miracles are now wrought in confirmation of the 
 gospel, and the spiritual gifts have long ago ceased in the 
 church, we have still abundant evidence of the divinity of our 
 religion. The first epistle to the Thessalonians affords a con- 
 vincing proof, that the gospel was established in the chief city 
 of the province of Macedonia, by its own intrinsic excellence, 
 accompanied with miracles and with the exercise of the spiri- 
 tual gifts, notwithstanding the philosophers, of whom there 
 were many in Thessalonica, endeavoured to overturn it by rea- 
 soning ; and the unbelieving Jews, to stop its progress, stirred 
 
152 II; THESSALONIANS. Chap. III. 
 
 tip the heathens to persecute tho5e who professed it. For, the 
 miracles and spiritual gifts which accompanied the preaching 
 of the gospel, rendered it superior to all opposition. 
 
 The second epistle to the Thessalonians, although it was 
 written to correct a particular error, being an illustrious monu- 
 ment of the inspiration of its author, affords to us, who live in 
 these latter times, an additional, and I may say an increasing 
 evidence of thfe truth of our religion. Certain false teachers, 
 by misinterpreting an expression or two in the apostle's first 
 epistle, had made the Thessalonians believe, that the coming 
 of Christ to raise the dead, and carry the righteous into hea- 
 ven, was at hand, and thereby had occasioned them to neglect 
 their worldly affairs. To undeceive them^ the apostle, in his 
 second epistle, assured them, that, before the coming of Christy 
 a great apostasy or defection from the true faith and practice 
 of the gospel would take place in the church ; and that that 
 defection would not happen all at once, but would proceed by 
 slow degrees t^ the height and extent determined ; and that 
 to carry it to that height, a long series of ages Was requisite. 
 And, to shew, that the apostasy would be of a long continu- 
 ance, the apostle foretold the particulars of which it was to 
 consist, described the persons by whom it was to be intro- 
 duced, and discovered the vile arts by which they were to 
 establish it. Withal, that the Thessalonians might not be 
 too much afflicted with the foresight of the evils which the 
 npostasy would occasion, and that the faithful who beheld these 
 evils might not be tempted to think "God had cast off all care 
 of his church, the apostle foretold, that the apostasy would be 
 destroyed ; but in as gradual a manner as it had been intro- 
 duced. And even described the means by which it would be 
 destroyed ; namely, by the scriptures put into the hands of the 
 people, and by the preaching of the true doctrine of the gos- 
 pel out of the scriptures ; so that the eyes of the people, long 
 blinded by the arts of the deceivers, being opened, they would 
 at lenf^th discern vind acknowledge the truth. — No events si- 
 milar to these having ever taken place in any prior age of the 
 world, the prediction of them by the apostle, and their hap- 
 pening exactly as they were foretold to us, who have seen the 
 rise and progress, and begun destruction of the apostasy, are 
 such a demonstration of the inspiration of St Paul, and of the 
 truth of our religion, as cannot be gainsaid. 
 
 The matters contained in the two epistles to the Thessalo- 
 nians being of such importance, we may believe, that the pre- 
 sidents of the Thessalonian church, in obedience to the apos- 
 tle's adjuration in his first epistle, took care to have both of 
 them frequently read to the people in their public assemblies ; 
 
Chap. III. II. THESSALONIANS. 153 
 
 who, considering them as expressions of their spiritual father's 
 love to them, and of his earnest concern for their salvation, 
 would hear them read with pleasure, and be greatly strengthen- 
 ed and comforted by them. — May the reading of these excel- 
 lent writings have the same happy effects on the disciples of 
 Christ, to ^e end of time ! 
 
A NEW 
 
 LITERAL TRANSLATION 
 
 OF 
 
 ST PAUL'S FIRST EPISTLE 
 
 TO 
 
 TIMOTHY. 
 
 PREFACE. 
 
 Sect. I. TJie Hktoi'y of Timothi/s Conversion to Christianity/. 
 
 "pAUL and Barnabas, in the course of their first apostohcal 
 -■- journey among the Gentiles, having come to Lystra, a 
 city of Lycaonia, in the Lesser Asia, Acts xiv. 6., preached 
 there some time, and converted a pious Jewish woman, named 
 Lois, with her daughter Eunice, whose husband, it is thouglit, 
 
 was then dead, 2 Tim. i. 5 Soon after this, Timothy, Eunice's 
 
 son, who had been brought up by his mother and grandmother, 
 in the Jewish rehgion, and in the knowledge of the scriptures, 
 2 Tim.iii. 15., being greatly affected by the apostle's discourses, 
 
 believed From the time of his conversion, Timothy made 
 
 such proficiency in the knowledge of the gospel, and was so 
 remarkable for the sanctity of his manners, as well as for his 
 zeal in the cause of Christ, that he attracted the esteem of all 
 the brethren in those parts. Accordingly, when the apostle 
 came from Antioch in Syria to Lystra, the second time, they so 
 praised Timothy, that him *woidd Paul have to go forth tvith 
 him, Acts xvi. 2, 3. The testimony of the brethren, liowever, 
 was not the only reason of this choice. Timothy was pointed 
 out as a fit person to be ordained an evangelist, by a revelation 
 
Sect. 1. PREFACE TO I. TIMOTHY. 155 
 
 made either to Paul himself, or to some of the Christian pro- 
 phets in Lystra, 1 Tim. i. 18. In the mean time, Timothy, 
 though a Jew, not having been circumcised by reason th^t his 
 father was a Greek or Gentile, it was proper he should bear 
 tliat mark of his descent ; because, without it, the Jews would 
 have looked on him as a Gentile, and have despised his instruc- 
 tions. This, and not any opinion that circumcision was ne- 
 cessary to salvation, determined the apostle to propose, and 
 Timothy to receive the rite by which the Jews, from the ear- 
 liest times, had been distinguished from the rest of mankind. 
 Afterwards, the eldership at Lystra, the more strongly to im- 
 press Timothy with a sense of the importance of the function 
 he had undertaken, solemnly set him apart to the office of an 
 evangelist, by the laying on of their hands, 1 Tim. iv. 14. and 
 by prayer. This was followed by the laying on of the apostle's 
 hands, for the purpose of communicating to Timothy the gifts 
 of the Holy Ghost, 2 Tim. i. 6. 
 
 Timothy, thus prepared to be the apostle's fellow-labourer 
 in the gospel, accompanied him and Silas when they visited 
 the churches of Phrygia, and delivered to them the decrees'df 
 the apostles and elders at Jerusalem, freeing the Gentiles from 
 the law of Moses as a term of salvation. Having gone through 
 these countries, they at length came to Troas, where Luke 
 joined them, as appears from the phraseology of his history. 
 Acts xvi. 10, 11, Sfc — In Troas, as was mentioned, Pref. to 
 1 Thess. sect. 1 ., a vision appeared to Paul, directing them to 
 go into Macedonia. Loosing therefore from Troas, they all 
 passed over to Neapolis, and from thence went to Philippi, 
 where they converted many, and planted a Christian Church. 
 From Philippi they went to Thessalonica, leaving Luke at 
 Philippi ; as appears from his changing the phraseology of his 
 history at ver. 40. We may therefore suppose, that, at their 
 departing, they committed the converted at Philippi to Luke's 
 care — In Thessalonica, they were opposed by the unbelieving 
 Jews, and obliged to flee to Beroea, whither the Jews from 
 Thessalonica followed them. To elude their rage, Paul, wh6 
 was most obnoxious to them, departed from Beroea by night 
 to go to Athens, leaving Silas and Timothy in Beroea. At 
 Athens Timothy came to the apostle, and gave him slich an 
 account of the afflicted state of the Thessalonian brethren, as 
 
155 I^REFACE TO I. TIMOTHY. Sect 1. 
 
 induced him to send Timothy back to comfort them. See 
 Pref. to 1 Thess. sect. 1 . — After that Paul preached at Athens ; 
 but with so little success, that he judged it proper to leave 
 Athens, and go forward to Corinth, where Silas and Timothy 
 tame to him, and assisted in converting the Corinthians. And 
 when he left Corinth, they accompanied him, first to Ephesus, 
 then to Jerusalem, and after that to Antioch in Syria. — Ha- 
 ving spent some time in Antioch, Paul set out with Timo- 
 thy on his third apostolical journey, in which, after visiting all 
 the churches of Galatia and Phrygia, in the order in which 
 they had been planted, they came to Ephesus the second time, 
 and there abode long. In short, from the time Timothy first 
 joined the apostle as his assistant, he never left him, except 
 when sent by him on some special errand. And by his affec- 
 tion, fidelity, and zeal, he so recommended himself to all the 
 disciples, and acquired such authority among them, that Paul 
 inserted his name in the inscription of several of the letters 
 which he wrote to the churches, to shew that their doctrine 
 was one and the same. His esteem and affection for Timothy 
 the apostle expres5ed still more conspicuously, by writing to 
 him those excellent letters in the canon, which bear his name ; 
 and which have been of the greatest use to the ministers of the 
 gospel, ever since their publication, by directing them to dis^ 
 charge all the duties of their function, in a proper manner. 
 
 Sect. II. Of the Time "when thejtrst Epistle to Tiiriotht^ was 
 
 written. 
 
 In the third verse of the first chapter of this epistle, the 
 apostle saith, As I entreated thee to abide in Ephesus^ when go- 
 ing into Macedonia, so do : that thou mayest charge some ?iot 
 to teach differently. From this it is plain, 1. That Timothy 
 was in Ephesus when the apostle wrote his first letter to him. 
 — 2. That he had been left there by the apostle, who, at part- 
 ing with him, entreated him to abide in Ephesus. — 3. That 
 this happened when Paul was going from Ephesus into Ma- 
 cedonia. — And, 4. That he entreated Timothy to abide in 
 Ephesus for the purpose of charging some teachers in that 
 church, not to teach differently fi'om the apostles. 
 
Sect. 2. PREFACE TO I. TIMOTHY. 157 
 
 In the liistory of the acts of the apostles, there is no men- 
 tion of Paul's going from Ephesus into Macedonia, but once; 
 namely, after the riot of Demetrius, Acts xx. 1. For which 
 reason, Theodoret among the ancients, and amono- the mo^ 
 derns, Estius, Baronius, Capellus, Grotius, Lightfoot, Salma- 
 sius, Hammond, Witsius, Lardner, Benson, and others, have 
 given it as their opinion, that the apostle speaks of that jour- 
 ney in his first epistle to Timothy. Yet, if I am not mista- 
 ken, the following circumstances will shew their opinion to be 
 ill founded. 
 
 1. When the apostle went from Ephesus into Macedonia, 
 as related, Acts xx. 1., Timothy was not in Ephesus, havino- 
 gone from that city into Macedonia with Erastus, by the apos- 
 tle's direction. Acts xix. 22. And, in the first epistle to the 
 Corinthians, which was written after Timothy's departure 
 from Ephesus, we are informed that he was to go from Ma- 
 cedonia to Corinth, 1 Cor. iv. 7., I have sent to you Timothy, 
 — 1 Cor. xvi. 10. i If Timothy be come, take care that he be 
 among you mthoutfear. Ver. 1 1. Se7id him forward in peace, 
 
 that he may come to me : for I expect him with the brethren, 
 
 But before Timothy returned from Corinth, the apostle left 
 Ephesus, and went into Macedonia, where the brethren above 
 mentioned met him, 2 Cor. ii. 12, 13., having Timothy in their 
 company ; as is plain from his joining the apostle in his second 
 epistle to the Corinthians, which all agree was written from 
 Macedonia, immediately after the brethren from Corinth gave 
 the apostle an account of the success of his first letter. Where- 
 fore, since Timothy was not in Ephesus when the apostle left 
 that city afler the riot, it could not be the occasion, on which 
 the apostle said to him, As I entreated thee to abide in Ephe- 
 sus, when going into Macedonia, so do : But the journey into 
 Macedonia, of which he speaks, must have been some other 
 journey not mentioned in the Acts. — To remove this difficul- 
 ty, we are told, that Timothy returned from Corinth to the 
 apostle, before his departure from Ephesus, and that he was 
 left there after the riot : But that something happened, which 
 occasioned him to follow the apostle into Macedonia : Tliat 
 there he joined him in writing his second epistle to the Co- 
 rinthians ; and having finished his business in Majcedorja, he 
 
158 PREFACE TO I. TIMOTHY. Sect. 2. 
 
 returned to Ephesus, and abode ; agreeably to the apostle's 
 request. But as these suppositions are not warranted by the 
 history of the Acts, Timothy's joining the apostle in his second 
 epistle to the Corinthians, may still be urged as a proof, that 
 he came with the brethren directly from Corinth to Macedo- 
 nia. — Farther, that Timothy did not go from Macedonia to 
 Ephesus, after joining the apostle in his second epistle to the 
 Corinthians, but returned with him to Corinth to receive the 
 collections, I think is plain from Acts xx. 4., where he is 
 mentioned as one of those who accompanied Paul from Co- 
 rinth to Jerusalem, with the collections. 
 
 2. When the apostle wrote his first epistle to Timothy, he 
 hoped to come to him soon, chap. iii. 14. But, from the histo- 
 ry of the Acts, it is certain, that in no letter written to Timo- 
 thy after the riot, till his first confinement in Rome, could the 
 apostle say, that he hoped to come to him soon. He could 
 not say so, in any letter wTitten from Troas, the first place he 
 stopped at after leaving Ephesus. For at that time he was 
 goino- into Macedonia and Achaia to receive the collections 
 from the churches in these provinces. Neither could he say 
 so, after writing his second to the Corinthians from Macedo- 
 pia. For in that epistle, he told the Corinthians he w^as co- 
 ming to them with the Macedonian brethren, who were com- 
 missioned to attend him in his voyage to Jerusalem, with the 
 collections, 2 Cor. ix. 4., and that he meant to sail directly 
 from Corinth to Judea, 2 Cor. i. 16. — As little could he write 
 to Timothy, that he hoped, to come to him soon, when he alter- 
 ed his resolution on occasion of the lying in wait of the Jews, 
 and returned into Macedonia, Acts xx. 3. For he was then 
 in such haste to be in Jerusalem on the day of Pentecost, that 
 when he came to Miletus, instead of going to Ephesus, he 
 sent for the elders of that church to come to him. Acts xx. 16, 
 17. — When he arrived in Judea, he could not write, that he 
 hoped to come to Ephesus soon. For he was imprisoned a few 
 days after he went up to Jerusalem. And having continued 
 two years in prison at Caesarea, he was sent bound to Rome, 
 ■where likewise being confined, he could not, till towards the 
 conclusion of that confinement, write to Timothy, that he hoped 
 to come to him soon. And even then, he did not write his first 
 
Sect. 2. PREFACE TO I. TIMOTHY. 159 
 
 epistle to Timothy. For Timothy was with him at the con- 
 clusion of his confinement, Phil. ii. 19.-23. 
 
 3. From the first epistle, we learn, that the following were 
 the errors Timothy was left in Ephesus to oppose : Fables in- 
 vented by the Jewish doctors to recommend the observance of 
 the law of Moses, as necessary to salvation : Uncertain genea- 
 logies, by which individuals endeavoured to trace their descent 
 from Abraham, in the persuasion that they would be saved, 
 merely because they had Abraham to their father : Intricate 
 questions and strifes about some words in the law : Perverse 
 disputings of men of corrupt minds, who reckoned that which 
 produced most gain to be the best kind of godliness ; and op- 
 positions of knowledge falsely so named. — But these errors 
 had not taken place in the Ephesian church before the apps-; 
 tie's departure : for in his charge to the Ephesian elders at; 
 Miletus, he foretold, that the false teachers were to enter a- 
 mong them after his departing. Acts xx. 29., I know, that after 
 my dej)arting, shall grievous wolves enter in among you^ not spa- 
 ring thejlock, 30. Also of your 0W7i selves shall men arise, speak- 
 ing perverse things, to draw away disciples after them. The 
 same thing appears from the two epistles which the apostle wrote 
 to the Corinthians ; the one from Ephesus before the riot of 
 Demetrius, the other from Macedonia after that event ; and 
 from the epistle which he wrote to the Ephesians themselves 
 from Rome, during his confinement there. For in none of 
 these letters, is there any notice taken of the above-mentioned 
 errors, as subsisting among the Ephesians at the time they 
 were written, which cannot be accounted for, on supposition 
 that they were prevalent in Ephesus, when the apostle went 
 into Macedonia after the riot, I am therefore of opinion, 
 that the first to Timothy, in which the apostle desired him to 
 abide in Ephesus, for the purpose of opposing the Judaizers 
 and their errors, could not be written, either from Troas, or 
 from Macedonia, after the riot, as those, who contend for the 
 early date of that epistle, suppose : But it must have been writ- 
 ten some time after the apostle's release from his confinement 
 in Rome, when, no doubt, he visited the church at Ephesus, 
 and found the judaizing teachers there busily employed in 
 spreading their pernicious errors. 
 
160 PREFACE TO I. TIMOTHY. Sect. ^. 
 
 4. In the first epistle to Timothy, the same sort of persons, 
 doctrines, and practices, are reprobated, which are condemn- 
 ed in the second. Compare 1 Tim. iv. 1. — 6. with 2 Tim. iii. 
 1.— 5., and 1 Tim. vi. 20. with 2 Tim. ii. 14., and 1 Tim vi. 
 4. with 2 Tim. ii. 16. — The same commands, instructions, 
 and encouragements are given to Timothy in the first epistle, 
 as in the second. Compare 1 Tim. vi. 13, 14. with 2 Tim. iv, 
 1.-5. — The same remedies for the corruptions which had ta- 
 ken place among the Ephesians, are prescribed in the first e- 
 pistle, as in the second. Compare 1 Tim. iv. 14. with 2 
 Tim. i. 6, 7. — And as in the second epistle, so in the first, 
 every thing is addressed to Timothy, as superintendant both 
 of the teachers and of the laity in the church at Ephesus : All 
 which I think imply, that the state of things among the Ephe- 
 sians was the same when the two epistles were written. Con- 
 sequently, that the first epistle was written only a few months 
 before the second : and not long before the apostle's death. 
 
 These arguments appeared so convincing to Pearson, Le 
 Clerc, L' Enfant, Cave, Fabritius, Mill, Whitby, and others, 
 that they were unanimously of opinion, Timothy was left by 
 the apostle in Ephesus, as he went into Macedonia, not after 
 the riot of Demetrius, but after he was released from his fir st 
 confinement in Rome. And from that circumstance they in- 
 fer, that he did not write his first epistle to Timothy till some 
 time in the end of the year 64, or in the beginning of 65. — I 
 think it was written from Nicopolis. See Pref. to Titus, 
 sect. 1. 
 
 To the late date of the first epistle, there are three plausible 
 objections which must not be overlooked. 
 
 Object, 1. It is thought, that if the first epistle to Timothy was 
 written after the apostle's release, he could not with any pro- 
 priety have said to Timothy, chap. iv. 12., Let no man de- 
 spise thy youth.— ^ut it is replied. That Servius Tullius, in 
 classing the Roman people, as Aulus Gellius relates, lib. x. 
 c. 28., divided their age into three periods. Childhood, he li- 
 mited to the age o^ seventeen : Youth, from that to forty-six ; 
 and old age, from forty-six to the end of life. Now, supposing 
 Timothy to have been 18 years old, A. D. 50, when he be- 
 came Paul's assistant, he would be no more th^n 32, A. D. 64, 
 two years after the apostle's release, when it is supposed this 
 
Sect. 2. PREFACE TO I. TIMOTHY, J6i 
 
 epistle was written. Wherefore, being then in tlie pepod of 
 life, which, by the Greeks as well as the Romans, was consi- 
 dered as youth, the apostle, with propriety, might sr^y to him, 
 Let no man despise thy youth. 
 
 Object, 2. When the apostle touched at Miletus, in his voy- 
 age to Jerusalem, with the collections, the church at Ephesus 
 had a number of elders, that is, of bishops and deacons, who 
 ^me to him at Miletus, iLcts xx. 1 7. It is therefore asked, 
 What occasion was there, in an epistle written after the apos- 
 tie's release, to give Timothy directions concerning the ordi- 
 nation of bishops and deacons, in a church where there were 
 so many elders already ? The answer is. The elders who came 
 to the apostle at Miletus, in the year 58, may have been too 
 few for the church at Ephesus, in her increased state, in the 
 year 65. Besides, false teachers had then entered, to oppose 
 whom, more bishops and deacons might be needed, than were 
 necessary in the year 5S. Not to mention, that some of the 
 first elders having died, others ^yere wanted to supply theh^ 
 places. 
 
 Object, 3. Because the apostle wrote to Timothy, that he 
 hoped to come to him soon, 1 Tim. iii. 14., it is argued, that 
 the letter in which this is said, must have been written before 
 the apostle said to the Ephesian elders. Acts xx. 25., I know 
 that all ye, among *whom I have gone preaching the kingdom of 
 God, shall sQe my face no more. But if, by this, the first epistle 
 to Timothy is proved to have been written before the apostlc'S 
 interview with the elders at Miletus, his epistles to the Philip- 
 pians, to the Hebrews, and to Philemon, in which he promised 
 to visit them, must likewise have been written before the inter- 
 view : in regard his declaration respected the Philippians, the 
 Hebrews, and Philemon, as well as the Ephesians : For they 
 certainly were persons, among whom the apostle had gone 
 preaching the kingdom of God. Yet no commentator ever 
 thought the epistles above mentioned were written to them 
 before the apostle's interview with the Ephesian elders. On 
 the contrary, it is universally acknowledged, that these epistles 
 were written four years after the interview ; namely, during 
 the apostle's first imprisonment at Rome. Wherefore, when 
 he told the Ephesian elders, that they and his other converts, 
 among whom he had gone preaching the kingdom of God, 
 VOL. iv. M f 
 
162 PREFACE TO I. TIMOTHY. Sect. 2. 
 
 should see his face no more, as it was no point either of faith 
 or practice which he spake, he may well be supposed to have 
 declared nothing but his own opinion resulting from his fears. 
 He had lately escaped the rage of the Jews, who laid wait for 
 him in Cenchrea to kill him, Acts xx. 3. This, with their 
 fiiry on former occasions, filled him with such anxiety, that 
 in writing to the Romans from Corinth, he requested them to 
 st7'we together with him in their prayers, that he 7night be deli- 
 vered from the unbelieviJig in Jtidea, Rom. xv. 30, 31. — Far- 
 ther, that in his speech to the Ephesian elders, the apostle on- 
 ly declared his own persuasion, dictated by his fears, and not 
 any suggestion of the Spirit, I think plain from what he had 
 said immediately before ; ver. 22. Behold. I go bound in the spi~ 
 rit to Jerusalern, not Jcnomng the things which shall befall me 
 there: 23. Save that the Holy Ghost witnesseth in every city, 
 saying, that bonds and qffliclions abide me, Wlierefore, al- 
 though his fears were happily disappointed, and he actually 
 visited the Ephesians after his release, his character as an in<F 
 spired apostle is not hurt in the least ; if in saying, he knew 
 they should, see his face no more, he declared, as I have said, 
 his own persuasion only, and no dictate of the Holy Ghost. 
 
 Sfxt. III. — Of the Occasiofi of writing the first Epistle to 
 Timothy. ^ 
 
 After Paul was released from his bonds in Rome, and Ti- 
 mothy had returned to him from Philippi, whither he had 
 sent him, Phil. ii. 19., it is reasonable to suppose, that they 
 went together into Judea to visit the Hebrews, according to 
 the apostle's promise, Heb. xiii. 23., taking Crete in their way» 
 And having exhorted and comforted the brethren in Judea, 
 who were greatly distressed by the tumults which brought on 
 the war with the Romans, they departed t.> visit the Colossiau 
 and Ephesian churches ; the latter of which merited the apos- 
 tle's particular attention, on account of the pains he had been 
 at in planting it, as well as on account of the number and 
 quality of its members. See these things more fully narrated, 
 Pref to Titus, sect. 1. 
 
 On his arrival at Ephesus, finding the flilse teachers busy 
 
Sect. 3. PREFACE TO I. TIMOTHY. 163 
 
 in spreading their errors, he no doubt rebuked them sharply, 
 and charged them to teach the true doctrine of the gospel. 
 And because the neighbouring churches of Asia, by reason of 
 tiieir frequent intercourse with the Ephesian brethren, might 
 be either greatly profited, or greatly hurt, according as truth 
 or error prevailed in Ephesus, the apostle, y/hen going from 
 that city into Macedonia, judged it necessary, that Timothy 
 should remain there, for the purpose of restraining the false 
 teachers, by publicly confuting their errors, and condemning 
 their evil practices. 
 
 But Timothy being young, and the trust committed to him 
 being weighty, the apostle, after his departure, wrote to him 
 this excellent letter from Philippi, or rather fi'om Nicopolis, 
 Tit. iii. 12., to direct him in the discharge of his duty; and, 
 at the same time, to establish his authority with the Ephe- 
 sians. — Agreeably to this design, the commission given to Ti- 
 mothy, at parting, to oppose the false teachers, is mentioned, 
 and the particular errors he was to condemn, together with 
 the truths he was to inculcate, are specified in chap. i. — For 
 the same purpose, in chap, ii., the apostle prescribed the man-^ 
 ner in which the public worship of God was to be performed 
 in the church at Ephesus. — And, because it was necessary that 
 Timothy should be assisted by a sufficient number of well-qua- 
 lified fellow-labourers in the ministry, the apostle, in chap. iii. 
 explained the qualifications of the persons he was to ordain 
 as bishops and deacons. — In chap. iv. he foretold the heresies 
 which were to prevail in the church in after-times, and the 
 mischiefs which they would occasion, that the faithful might 
 be sensible these things did not happen by accident, but were 
 permitted of God, and would be directed to an happy issue. 
 — In chap. V. he instructed Timothy in the right method of 
 admonishing the old and the young of both sexes. And men- 
 tioned the age and character of such widows, as were to be 
 employed by the church in teaching the younger women the 
 principles of religion. — Lastly, in chap. vi. he described the 
 duties which Timothy was to inculcate on slaves ; condemned 
 strifes about words, and perverse disputings ; spake strongly 
 against the inordinate love of money ; and required him to 
 charge the rich to he rich in faith and good works. 
 
 With these directions and rules to Timothy, in his charac- 
 
164 PREFACE TO I. TIMOTHY. Sect. S. 
 
 tcr of superintendant of the church at Ephesus, the apostle 
 mixed many earnest charges to him, in his character as an 
 evangeUst, to shew himself a pattern of all the virtues which 
 he recommended to others. — And, considering the excellency 
 of Timothy's disposition, and his great veneration for the a- 
 postle, it cannot be doubted, that he observed the directions 
 and charges contained in this letter, with the most religious 
 care. There is even reason to think his labours at Ephesus 
 were so blessed of God, that the false doctrines and corrupt 
 practices of the judaizing teachers in that city, were for a 
 while repressed. For at the time the epistle to the church of 
 Ephesus was written, she seems to have maintained an excel- 
 lent character, as appears from what is expressed in that let- 
 ter, Bev. ii. 1. — 7. 
 
 Sect. IV. — Of the Use xMch the Churchy in every Age, is to 
 make of St Paul's Epistles to Timothy and Titus, 
 
 Though the errors of the judaizing teachers in Ephesus, 
 which gave rise to the apostle's epistles to Timothy, have long 
 ago disappeared, the epistles themselves are still of great use, 
 as they serve to shew the impiety of the principles from which 
 these errors proceeded. For the same principles are apt, in 
 every age, to produce errors and vices, which, though diffe- 
 rent in name from those which prevailed in Ephesus in the 
 apostle's days, are precisely of the same kind, and equally per- 
 niciouSc — These epistles are likewise of great use in the church, 
 as they exhibit to Christian bishops and deacons, in every age, 
 the most perfect idea of the duties of their function ; teach the 
 manner in which these duties should be performed ; describe 
 the qualifications necessary in those who aspire to such holy 
 and honourable offices, and explain the ends for which these 
 offices were originally instituted, and are still continued in the 
 church. 
 
 The very same things, indeed, the apostle, about the same 
 time, wrote to Titus in Crete ; but more briefly, because he 
 was an older and more experienced minister than Timothy. 
 Nevertheless the repetition of these precepts and charges, i^ 
 not without its use to the church ^till, as it maketh us more 
 
Sect. 4<. PREFACE TO I. TIMOTHY. 165 
 
 deeply sensible of their great importance : Not to mention, that 
 in the epistle to Titus, there are things peculiar to itself, which 
 enhance its value. In short, the epistles to Timothy and Ti- 
 tus taken together, containing a full account of the qualifica- 
 tions and duties of the ministers of the gospel, may be consi- 
 dered as a complete body of divinely inspired ecclesiastical ca- 
 nons, to be observed by the Christian clergy of all commu- 
 hions, to the end of the world. 
 
 These epistles, therefore, ought to be read frequently, and 
 with the greatest attention, by those in every age and coun- 
 try, who hold sacred offices, or who have it in view to obtain 
 them ; not only that they may regulate their conduct according 
 to the directions contained in them, but that by meditating 
 seriously on the solemn charges delivered to all the ministers 
 of the gospel, in the persons of Timothy and Titus, their 
 minds may be strongly impressed with a sense of the impor- 
 tance of their function, and of the obligation which lieth on 
 them to be faithful in discharging every duty belonging to it. 
 
 It is of importance also to observe, that, in these epistles, 
 there are some explications of the Christian doctrines, and 
 some displays of St Paul's views and expectations as an apos- 
 tle of Christ, which merit our attention. For if he had been, 
 like many of the Greek* philosophers, an hypocrite Who held 
 a double doctrine, one for the vulgar, and another for the 
 learned ; and if his secret views and expectations had been dif- 
 ferent from those which he publicly professed to the world, he 
 would have given, without all doubt, some insinuation thereof^ 
 in letters written to such intimate friends. Yet, thrx)ughout 
 the whole of these epistles, no discovery of that kind is made. 
 The doctrine contained in them is the same with that taught 
 in the epistles, designed for the inspection and direction of the 
 church in general ; and the views and hopes which he expresses, 
 are the same with those which he uniformly taught mankind 
 to entertain. What stronger proofs can we desire of the a- 
 postle's sincerity and faithfulness than these ? See Pref. to 
 2 Tim. sect. 4. 
 
166 PREFACE TO I. TIMOTHY. Sect. 5. 
 
 Sect. V. — Shewing i?i what Manner the Church of the living 
 God is the Pillar and Support of the Truth, as mentioned 
 1 Tim. iii. 15. 
 
 In discoursing of this subject, it will be necessar}^ to inquire, 
 Jlrstf what the church of the living God is, which is the pillar 
 and. support of the truth. — Secondli/y To consider what the 
 truth is, of which the church of the living God is the support. — 
 And, thirdly, To shew in what manner the church of the li- 
 ving God hath actually supported, that is, preserved the truth 
 in purity, and prevented it from being lost in the world. 
 
 1. With respect to the first of these, namely, what the church 
 of the living God is, which the apostle hath denominated The 
 'pillar and support of the truth, it is proper to inform unlearn- 
 ed readers, that the clergy of the Romish church, with the bi- 
 shop or pope of Rome at their head, and the laity of their 
 communion, have long assumed to themselves the appellation 
 of the Catholic church, exclusively of all other Christian 
 churches : And have affirmed, that as the only true church of 
 the living God, they are the pillar and support of the truth, by 
 virtue of the power which the bishops of Rome possess, of de- 
 claring infallibly, what doctrines are 'true, and what false, and 
 of making constitutions of discipline which are binding on the 
 whole Christian world. These high prerogatives the Ro- 
 manists attribute to the bishops of Rome, as the successors of 
 the apostle Peter, on whom they affirm our Lord bestowed 
 them, when he said to him, Matth. xvi. 18., Thou art Peter, 
 and upon this rode I will build my church : and the gates of hell 
 shall not prevail against it, 1 9. And I will give unto thee the 
 keys of the kingdom of heaven ,- and whatsoever thou shalt bind 
 on earth, shall be bound in heaven : and whatsoex^er thou shalt 
 loose on earth, shall be loosed in heaven. 
 
 But in opposition to these high claims, I observe, \st. That 
 the church of Rome hath no right to call herself the church of 
 the living God, exclusively of all the other churches of Christ. 
 Every society of believers, who, with their pastors, meet toge- 
 ther for worshipping God in spirit and in truth, according to 
 the gospel form, is as really a church of the living god, as the 
 church at Rome, and is called in Scripture a church of Gody 
 
Sect. 5. PREFACE TO I. TIMOTHY. 167 
 
 whether the members thereof be more in number, or fewer. 
 Thus, the church of God, mohich is at Corinth, is mentioned, 
 1 Cor. i. 2. ; 2 Cor. i. 1. — and the churches of Galatia, Gal. i. 
 1. — andi the church of the Thessaloniaiis, 1 Thess. i. 1.; 2Thess. 
 i. 1. — Nay, in the conclusion of some of PauFs epistles, the 
 church in such and such a person^ s house is saluted. These, 
 with all the churches of Christ, which were gathered in the 
 first age, however widely separated from each other in respect 
 of place, were considered by the apostle Paul as making one 
 great community, which he sometimes called the church of God, 
 sometimes the body of Christ, and sometimes the house or tem- 
 ple of God ; as is evident from Eph. ii. 19. Ye belong to the 
 house of God, 20. Being built iqjon the foundation of the a- 
 postles and prophets, Jesus Christ himself being the bottom cor- 
 7ier-stone. 21. Bij "ivhich the "-johole building being aptly joined 
 together, g7'0weth into an holy temple for the Lord, 22. In 
 "which ye also are builded together for an habitation of God by 
 the Spirit. — This account oithe house, temple, or church ofGod^ 
 sheweth, that no particular society of Christians, however nu- 
 merous or pure, is the church of the living God, exclusively of 
 all other Christian societies ; but that the appellation belongs 
 to every society of believers who hold the doctrines contained 
 in the Scriptures, and who worship God in the manner there 
 prescribed : And that the whole of these churches taken col- 
 lectively, is the pillar and support of the truth. For if the a- 
 postle had spoken of any particular church, as the pillar and 
 support of the truth, exclusively of the rest, not the church at 
 Rome, but the church at Ephesus, must have been that church: 
 because Timothy, in this epistle, was instructed how to behave 
 himself in the church of the living God. at Ephesus, and not at 
 Rome. Nevertheless, not even the church at Ephesus was 
 called by the apostle, the church of the living God, exclusively 
 of all the other churches of Christ, else he excluded the 
 churches at Philippi, Thessalonica, Corinth, Colosse, and the 
 rest, from being churches of the living God, notwithstand- 
 ing they were planted by himself. But this, no reasonable 
 person will believe. — Wlierefore, the claim of the church of 
 Rome to be the only Catholic church, if thereby they mean to 
 exclude all those who are not of their communion from being 
 churches of Christ, ought to be rejected with contempt, be- 
 cause it is an usurpation manifestly contrary to Scripture. 
 
168 PREFACE TO I. TIMOTHY- Sect. 5. 
 
 In proof, however, tliat the Romish church is tJie only church 
 qf the living Gody which is the pillar and support of the truth, 
 the Papists appeal to Christ's promise, to build his church on 
 Feter as on a rock ; and boldly affirm, that the church which 
 he was to build on Peter, was the church afterwards to be 
 planted at Ptome. But since, in speaking to Peter, Christ 
 mentioned no particular church as to be built on him ; also 
 since it is not pretended, that the church at Rome, Or any of 
 the Gentile churches, was planted by him, there is no reason 
 to think, that the church which Christ was to build on Peter^ 
 was the church at Rome. Our Lord spake of his universal 
 church, which, it is well known, was built, not on Peter alone, 
 but on the foundation of all the apostles and jJrophets, JesnS 
 Christ himself being the bottom corner-stone, as declared in the 
 before-cited passage, Ephes. ii. 19.-22. — Farther, the church 
 to be built on Peter, was to be of such stability, that the gates 
 of hell xvere never to prevail against it. Doth this character be- 
 long to the church at Rome, or to any particular church built 
 by any of the apostles? It belongeth to the Catholic church 
 alone. For notwithstanding some particular churches, of which 
 the Catholic church is composed, have been, and others may 
 yet be overthrown, they will at no time be all destroyed : but 
 as in times past, so in times to come, there will always, some- 
 where, be societies of Christians, who maintain the true faith 
 and worship enjoined in the gospel. So that, while the world 
 standeth, the church of Christ shall at no time be extinct.--^ 
 Thus, it appears, that the church of the living God, which is 
 the pillar and support of the truth, and against which the gates 
 of hell shall not prevail, is no particular church, but the Ca- 
 tholic or universal church, consisting of all the churches of 
 God, which have existed from the beginning, and which shall 
 exist to the end of the world. 
 
 2. In opposition to the claims of the Papists, I observej that 
 as there is no reason for thinking the Romish church, the on- 
 ly church of the living God, so there is no reason for thinking 
 her the alone pillar and support of the truth, by virtue of any 
 powers which her bishops, as Peter's successors, have received 
 from Christ to determine infallibly, what is true doctrine, and 
 what false ; and to remit or retain sins authoritatively. By 
 Christ's promise, Wiat soever thou shalt bind on earth , shall be 
 
Sect. 5. PREFACE TO I. TIMOTHY; 169 
 
 hou7id in heaven, and wJiatsoever thou shalt loose on earth, shall 
 he loosed in heaven, infallibility in doctrine was not confined to 
 Peter. The same promise, and in the same words, was made 
 to all the apostles, Matth. xviii. 18. — In like manner, the power 
 of remitting and retaining sins, was bestowed not on Peter sing- 
 ly, but on him with the rest of the apostles : not, however, as 
 bishops of particular churches, but as persons, who were to be 
 endowed with the gift of mspiration, to render them infallible 
 in doctrine and discipline. This appears from John xx. 21., 
 where Christ said to his apostles in general. As my Father hath 
 sent me, even so send I you. 22. And 'when he had said this, 
 he breathed on them, and saith unto them, Receive ye the Holy 
 Ghost. 23. Whose soever siiis ye remit, they are remitted to 
 them, and whose soever sins ye retain, they are retained. 
 
 Granting, however, for argument's sake, that the powers of 
 declaring infallibly what doctrines are true, and what false, 
 and of remitting and retaining sins, had actually been bestow- 
 ed on Peter alone, as the Papists contend, the bishops of Rome 
 cannot claim these powers, as Peter's successors, unless they 
 can shew, not only that they were bestowed on Peter, as bi^ 
 shop of the church which was afterwards to be planted at 
 Rome, but also that they were promised to his successors in 
 that charge. Now that these powers were bestowed on Peter 
 as an apostle, and not as the future bishop of Rome, hath been 
 sufficiently proved already. And that they were not promised 
 to the bishops of Rome, as Peter's successors, is absolutely 
 certain, because neither in what Christ said to Peter, when 
 he bestowed these powers on him, nor in any other passage of 
 Scripture, is there the least insinuation^ that they were to de- 
 scend to his successors in the bishoprick of a church which 
 did not then exist. Wherefore, the powers of binding and 
 loosing, and of remitting and retaining sins, which the bishops 
 of Rome have arrogated to themselves, as Peter's successors, 
 not being warranted by Scripture, ought to be strenuously 
 opposed, as an usurped spiritual tyranny, destructive of the 
 religious liberty of Christians. 
 
 3. In opposition to the bold pretensions of the Papists, I 
 moreover affirm, that the claims of the Romish church to be 
 the pillar and support of the truth, by virtue of the power of ma- 
 king laws for the government of the Catholic church, both iii 
 
170 PREFACE TO I. TIMOTHY. Sect. 5. 
 
 spirituals and temporals, which all Christians are bound to 
 obey, and which the Papists, without any proof, contend, be- 
 longs to the bishops of Rome, as Peter's successors, have no 
 foundation in Scripture. 
 
 The Papists indeed, £ls we are informed by the Romish 
 translators of the New Testament, in their note on Matt. xvi. 
 19., assure us, " That the keys of the kingdom of heaven" 
 which Christ promised to give to Peter, " signify the height 
 " of government, the power of making laws, of calling coun- 
 *' cils, of the principal voice in them, of confirming them, of 
 " making canons and wholesome decrees, of abrogating the 
 " contrary, of ordaining bishops and pastors, of deposing and 
 " suspending them, finally, the power to dispense the goods 
 " of the church both spiritual and temporal ; which signifi- 
 " cation of pre-eminent power and authority by the word keys, 
 " the Scripture expresseth in many places. — Moreover, it 
 *' signifieth, that men cannot come into heaven but by him, 
 " the keys signifying also authority to open and shut, as it is 
 " said of Christ, Apoc. iii. 7., Who hath the key of David : He 
 " shutteth and no man ojpeneth : by which words we gather, 
 " that Peter's power is marvellous, to whom the keys, that is, 
 " the power to open and shut heaven is given." All these 
 powers, the Papists contend, were bestowed on Peter, in the 
 metaphorical promise of giving him the keys of the kingdom of 
 heaven. But before this is admitted, they ought to shew, by 
 better proofs than they have hitherto produced, that these pa- 
 ramount extensive powers were signified by the word keys. 
 
 The only proofs, to which they appeal, are, the promise to 
 Peter, Whatsoever thou shalt bind on earth, &c., and the pro- 
 mise to the apostles in general, Whose soever sins ye remit, are 
 remitted, &c. But these promises are no certain evidence, that 
 the high powers and prerogatives above mentioned were con- 
 ferred on Peter, under the name of the keys ; because the 
 powers of binding and loosing, and of remittiiig and retaining 
 sins, easily admit of a different and more rational interpreta- 
 tion ; as shall be shewed by and by. — Farther, that, by pro- 
 mising to Peter the keys of the kingdom of heaven, together with 
 the powers oi binding and loosing, and o£ remitting a?id ret a in- 
 ing sins, Christ did not confer on him supreme and uncontroll- 
 ed authority over his brethren apostles, and over the Catholic 
 
Sect. 5. PREFACE TO L TIMOTHY. 171 
 
 church, is clear from Christ's own words, Luke xxii. 24-., 
 There was also a strife among them^ xvJiich of them should be 
 accounted the greatest. 25. And he said to them, the kings of 
 the Gentiles exercise lordship over them. — 26. But ye shall not 
 he so. But he who is greatest among you, let him he as the 
 younger ,♦ and he that is chief as he that serveth. — Matt, xxiii. 
 8., Be not ye called Rahbiyfor one is your master, even Christy 
 mid all ye are brethren — Christ having thus expressly forbid- 
 den any one of his apostles to usurp authority over the rest ; 
 also having declared them all brethren, that is, equals in autho- 
 rity^ is it to be supposed, that, by promising to Peter the keys 
 of the kingdom of heaven, he subjected to him the rest of the 
 apostles, together with all who at that time believed on Christ? 
 Farther, allowing, that by the powers of binding and loosingj 
 and of remitting and retaining sins, Christ actually meant, as 
 the Papists contend, the powers of making laws, and of esta- 
 blishing constitutions of discipline, binding on the whole com- 
 munity of Christians, can any reasonable person believe, that 
 these powers were conferred on Peter exclusively of the rest of 
 the apostles, who recollects that these powers were afterwards 
 conferred on all the apostles ? Powers of such magnitude, said 
 to be bestowed on Peter, and through him conveyed to the 
 bishops of Rome, ought not to be acknowledged on doubtful 
 evidence, and far less on no evidence at all ; as that certainly 
 must be reckoned, which is contradicted by Christ himself. — 
 This, however, is not all. We know that by the keys of the 
 kingdom of heaven, and the powers of binding and loosing, Si^c, 
 Peter himself did not understand " the height of government, 
 " the power of making laws, of calling councils," &c., neither 
 did he fancy that such prerogatives were conferred on him sing* 
 ly. For at no time did he either exercise or claim authority 
 over his brethren apostles. As little did he assume the sol^ 
 government of all the churches of Christ, planted in his life-^ 
 time. More particularly, he did not call the council of Jeru- 
 salem, which met to determine the question concerning the 
 circumcision of the converted Gentiles. Neither did he pre- 
 side in it. That office the apostle James seems to have per=^ 
 formed. For, as President of the council, he summ^ed u^ 
 the debate, and dictated the decree, by which the Gentiles 
 were freed from obedience to the law of Moses, as a term of 
 
172 PREFACE TO I. TIMOTHY. Sect. 5. 
 
 salvation. — Lastly, no instance can be produced of Peter*s 
 opening heaven to any one, or of his shutting it against aniy 
 one according to his own pleasure. — How ridiculous then must 
 it appear in the bishops of Rome, to assume powers and prero- 
 gatives as Peter's successors, which we are certain Peter him- 
 self never pretended, either to possess or to exercise ! See 
 Gal. ii. l^. note. 
 
 These things considered, may not the Jceys of the kingdom 
 of heaven, promised to Peter, more reasonably signify his being 
 appointed to open the gospel dispensation by preaching salva- 
 tion to all who should repent and believe, than of his being 
 raised to supreme authority in the Catholic church, to rule it 
 according to his own will ? Especially as the proposed sense 
 of the promise is agreeable to the fact. Acts ii. 14. — 40., and 
 is founded on Dan. ii. 44., where the erection of the Christian 
 church is foretold under the idea of a kingdom which the God 
 of hedven was to set up, and which was never to be destroyed. 
 —For the same reasons, the power of binding and loosing^ 
 which was promised to Peter in common wdth the other apos- 
 tles. Matt, xviii. 18., may be inteipreted of his being inspired 
 as an apostle, to declare infallibly the laws of the gospel, 
 (see Harmony of the Gospels, sect. 74. p. 317.), rather than of 
 his being authorised to pronounce excommunications, anathe- 
 matisms, degradations and other censures and penalties or pe- 
 nances, as the Rhemish translators of the New Testament af- 
 firm: which sentences are all ratified in heaven. In like 
 manner, the power of remitting and retaining sins^ which was 
 promised to all the apostles, may more naturally be interpret- 
 ed of their being enabled by inspiration to declare whose sins, 
 according to the tenor of the gospel, are to be forgiven, and 
 whose sins are not to be forgiven ; than to interpret it, as the 
 Romanists do, of a power granted to their priests to pardon 
 and absolve sinners, on their performing the penitential works, 
 of praying, fasting, alms, and other penances of human in- 
 vention ; and, if these are not performed, to continue the sin- 
 ner under the guilt of his sins, though truly penitent, and to 
 consign him at least to purgatory, till released by the cflicacy 
 of their prayers and masses. See James v. 14, 15, 16. notes. 
 4. In opposition to the high claims of the bishops of Rome 
 as Peter's successors, J observe, that they cannot prove, by goml 
 
Sect. 5. PREFACE TO I. TIMOTHY. 173 
 
 historical evidence, Peter^s having ever been a bishop of the 
 church at Rome : consequently they cannot be his successors in 
 a see which he never filled. It is true, to prove that Peter was 
 the first bishop of the church at Rome, the following testimo- 
 nies from the fathers are appealed to by the Papists. — Irenaeus, 
 who was bishop of Lyons in Gaul, and who flourished about 
 the year 178, tells us, " that Linus was made bishop of Rome 
 " by Peter and Paul, and after him Anacletus, and the third 
 " Clemens." Tertullian, who flourished about the year 200, 
 saith, " Clemens was the first bishop of Rome after Peter."—. 
 See Fulke's note on Rom. xvi. 16., in his edition of the 
 Rhemish New Testament — Eusebius, who flourished about 
 the year 315, in his E. Hist. b. 3. c. 2., without hinting that 
 either Paul or Peter were bishops of Rome, thus writeth : 
 " After the martyrdom of Paul and Peter, Linus first obtain- 
 " ed the episcopate of the church of the Romans. Of him, 
 " Paul writing to Timothy, makes mention in the salutation 
 " in the end of the epistle, saying, Eubulus, and Pudens, and 
 '^ Linus, and Claudia salute thee." The same Eusebius saith, 
 Peter v/as the first bishop of Antioch. E. Hist. b. 3. c. 36. 
 ^' At the same time flourished Ignatius, who is still highly ho- 
 ^' noured, being the second in the Recession of the church of 
 " Antioch after Peter." But in cl^ap. 22. of the same book, 
 Eusebius saith, " Euodius having been the first bishop of An- 
 ^« tioch, Ignatius succeeded him."— Jerome, who flourished 
 about the year S92, saith, " Peter sat at Rome 25 years, un- 
 « til the last year of Nero." If so, Peter came to Rome, in the 
 second or third of Claudius, and from that time forth had his 
 ordinary residence among the Christians in Rome, as their bi- 
 shop, till his death. Yet the same Jerome, in his book of illus- 
 trious men, chap. 16., calleth " Ignatius the third bishop of the 
 « church of Antioch after the apostle Peter." — Damasus, who 
 was himself a bishop of Rome and contemporary with Jerome, 
 saith, " Peter came to Rome in the beffinninQ- of Nero's reiffn, 
 « and sat there 25 years." But as Nero reigned only 14 years, 
 if the testimony of Damasus is to be credited, we must believe 
 that Peter survived Nero eleven years, and was not put to 
 death by him ; contrary to ancient tradition, which represents 
 Paul and Peter as put to death at one time by Nero. — Origen, 
 who flourished about the year 230, speaks of Peter as the bi- 
 
174. PREFACE TO I. TIMOTHY. Sect. 5. 
 
 shop of Antioch ; for in his sixth homily on Luke, he thus ex- 
 presses himself, " I have observed it elegantly written in an 
 " epistle of a martyr, Ignatius, second bishop of Antioch after 
 
 ^^ Peter," &c Lastly, according to Epiphanius, Peter and 
 
 Paul were both of them bishops of Rome. See Fulke's note 
 on Philip, iv. 3. 
 
 The reports of the ancients concerning Peter's being the 
 first bishop of Rome, being so different and so inconsistent, it 
 is a proof that these reports were not founded on any certain 
 tradition, far less on any written evidence ; but took their rise, 
 in all probability, from the bishops of Rome themselves, who 
 very early attempted to raise themselves above all other bir 
 shops ; and for that purpose spake of themselves as Peter's 
 successors in the see of Rome. And, because in the third and 
 fourth centuries, when religious controversies were carried to 
 a great height, and the churchmen who were put out of their 
 places, generally fled for redress to the bishops of Rome, it 
 "Vvas natural for the oppressed to advance the power of their 
 protectors, by readily admitting all the claims which they set 
 up as Peter's successors. Nay, some of them may from flat- 
 tery have invented the strange story of Peter's having sat as 
 the bishop of Rome 25 years ; notwithstanding, according to 
 the ancient tradition already mentioned, he was thejirst bishop 
 of Antioch, But the improbability of Peter's having resided 
 in Rome, as bishop of the church there for so many years, will 
 appear from the following well-known facts. — Paul's epistle to 
 the Romans was written A. D. 57 or 58, that is, in the third 
 or fourth year of Nero, when, according to Jerome, Peter had 
 acted as bishop of the church at Rome full 15 years. Now in 
 that epistle, although many salutations were sent to persons of 
 inferior note, no salutation was sent to Peter. This I think 
 could not have happened, if Peter had been then residing in 
 the church at Rome as its bishop. See Heb. xiii. 24. — In 
 the letters which Paul wrote from Rome, during his first im- 
 prisonment, which lasted more than two years, he made no 
 mention of Peter, not even in his letter to the Colossians, 
 chap. iv. 10, 11., where he recites the names of all the brethren 
 of the circumcision, who were his fellow-labourers in the king^ 
 (lorn of God, Is not this a strong presumption that Peter did 
 not then reside in Rome, as its bishojo ? — Towards the end of 
 
Sect. 5. PREFACE TO I. TIMOTHY. 175 
 
 Paul's second imprisonment, he thus wrote to Timothy, At 
 myjirst answer no one apjpeared with me^ hut all forsook me^ 
 May it not be laid to their charge. If Peter then resided at 
 Rome, as bishop of the church there, is it to be thouo-ht that he 
 would have forsaken his brother apostle on so try in o- an occa- 
 sion, when the testimony of Jesus was to be maintained, before 
 the emperor, or his prefect ? — Lastly, is it probable that Paul, 
 who never had been at Rome, and was personally unknown 
 to most of the brethren there, would have written to them so 
 long a letter to instruct them in the true doctrme of the o-os- 
 pel, and to compose the dissentions which had taken place a- 
 mong them, if Peter had resided among them, and mstructed 
 them as their bishop durmg the space of 15 years ? Besides 
 would Paul, who, in his epistle to the Hebrews, hath so often 
 mentioned the apostles, under the denomination of their r'ulers 
 have omitted, in his epistle to the Romans, to mention Peter, 
 if he had been residing among them as their bishop, at the 
 time it was written ? 
 
 Since then the most ancient Christian fathers, Tertullian ex- 
 cepted, mention Peter as the first bishop of Antioch; and since 
 the testimonies concerning his being the first bishop of Rome 
 are of a later date, and are in themselves, not only different but 
 inconsistent ; also since there are such strong presumptions in 
 Paul's epistles, that Peter did not reside in Rome durino« Paul's 
 lifetime, there is good reason to think that he never was bi- 
 shop of the church at Rome. But if Pel v never was bishop 
 of Rome, the claim of the bishops of that church to be his sucr 
 cessors in an office which he never held, is ridiculous. Where-- 
 fore, although it were true that the powers promised to Petep 
 were promised, not only to him as the bishop of a particular 
 church, but also to his successors in that episcopate, the bishops 
 of Antioch as his successors would have a better title to these 
 powers, than the bishops of Rome. 
 
 If any more arguments were necessary to refute the extra- 
 vagant claims of the bishops of Rome to infallibility in doc- 
 trine and discipline, the following well-known facts mi^ht be 
 mentioned as absolutely decisive. Different bishops of Rome 
 in different ages, have directly contradicted each other in their 
 decisions, concerning doctrine, as well as concernmg discipline. 
 The same may be said of councils, both general and particu- 
 
176 PREFACE TO I. TIMOTHY. Sect. 5. 
 
 lar, where the bishops of Rome have presided, either in per^ 
 son or by their legates. Where then is the so much vaunted 
 infallibility of the bishops of Rome ? And where the infallibi- 
 lity of councils, on which so much stress hath been laid, both 
 in ancient and modern times i 
 
 From the foregoing facts and reasonings it appears, that the 
 church of Rome is not the church of the living God, isohich is 
 the pillar and support of the truths exclusively of all other Chris- 
 tian churches. Far less is it the pillar and support of the 
 truth, by virtue of any infallibility which its bishops possess, as 
 Peter's successors in the bishoprick of Rome. The honour of 
 supporting the truth, as shall be shewed immediately, belongs 
 to no particular church whatever, but to the Catholic churchy 
 consistino- of all the churches of God which have existed from 
 the beginning, and w hich are to exist to the end of the world. 
 
 Farther, it appears that the bishops of Rome have no just 
 
 title to supreme authority over all the churches of Christ, as 
 successors to the apostle Peter ; because there is no certain 
 evidence that he preceded them in the bishoprick of Rome. — 
 To conclude, the claim of the bishops of Rome to infallibility 
 and supreme authority in the Catholic church, which they 
 have founded on a fact so destitute of evidence as Peter's ha- 
 ving been the bishop of Rome during 25 years, ought to be 
 strenuously resisted by the whole Christian world, as subver- 
 sive of the liberty wherewith Christ hath made mankind free 
 in all religious matters. 
 
 II. The futility of the claim of the church of Rome to be 
 the pillar and support of the truth, will appear still more 
 clearly, if we consider what the truth is, of which the church 
 of the living God is the pillar and support. 
 
 The truth which is supported by the church of the living 
 God, as by a pillar placed on a firm foundation, is not any 
 particular system of doctrine expressed in words of human in- 
 vention, such as the symbols of faith, which, both in ancient 
 and modern times, have been composed by convocations of the 
 clertry, assembled in councils, whether general or particular, 
 under the patronage of the civil powers. But the truth which 
 is supported by the church of the living God, is that scheme 
 of true religion, consisting of the doctrines, precepts, and pro^ 
 mises, which God hath made known to mankind by revela.- 
 
Sect. 5. PREFACE TO I. TIMOTHY. 177 
 
 tion; and which having been consigned to writing by the 
 apostles and prophets, to whom it was revealed by the Spirit, 
 their gospels and epistles contain the truths expressed in that 
 form of sound *u)ords, which the apostle Paul commanded Ti- 
 mothy to hold fast ^ 2 Tim. i. 13. 
 
 Agreeably to this account of the truths the gospel revelation 
 is called the truth in the following passages of Scripture, Gal. 
 iii. 1., V. 7., Eph. i. 13., 2 Thess. ii. 10, 12., 1 Tim. ii. 4., vi. 5., 
 2 Tim. ii. 15. 18., Tit. i. 1. and elsewhere. — The inspired wri- 
 ters having so often called the gospel revelation, The truth ; 
 it can hardly be doubted, that when the apostle Paul, in his 
 first epistle to Timothy, gave to the church of the living God, 
 the honourable appellation of the 'pillar and support of the 
 truth, he meant to tell him, that the Catholic church, by pre- 
 serving in their original integrity the inspired writings of the 
 evangelists and apostles, and of Moses and the prophets, which 
 contain the revelations of God from first to last, have support- 
 ed, or preserved, the truth in the world. For all the revela- 
 tions of God to mankind, being exhibited in an infallible man- 
 ner, in these writings preserved by the church, if any errors, 
 either in faith or practice, are attempted to be introduced by 
 false teachers, or by men covetous of power, or of riches, they 
 may be detected and refuted, not by appealing to the decrees 
 of councils, and to the creeds of particular churches, but to 
 the divinely inspired Scriptures, fairly interpreted according to 
 the plain unconstrained meaning of the passages which relate 
 to these subjects, taken in connection with the context where 
 they are found. 
 
 Thus it appears, that the universal church of the living God, 
 by preserving the Scriptures in their original integrity, in 
 which the whole revelations of God are contained, hath not 
 only secured the truth of revelation itself from being shaken 
 by the attempts of infidels to overthrow it, but hptli prevented 
 its doctrines, precepts, and promises, from being corrupted by 
 false teachers and worldly men, who endeavour to make gain 
 of godliness. Moreover, by handing down the Scriptures from 
 age to age, in their genuine purity, the Catholic church hath 
 prevented the revelations of God from being lost. And by so 
 doing, the church of the living God hath actually become the 
 pillar and support of the truth ; because if the Scriptures had 
 
 VOL. IV. N f 
 
178 PREFACE TO I. TIMOTHY. Sect. 5. 
 
 either been corrupted or lost, the revelations of God, which are 
 the truths would have been corrupted or lost together with them. 
 
 III. It remains to shew in what way the divinely inspired 
 Scriptures, which contain the gospel revelation which is the 
 truths have been preserved in their original integrity, by the 
 church of the living God. 
 
 Some of the writings of the New Testament were inscribed, 
 and sent to particular churches ; such as PauFs epistles to the 
 Thessalonians, the Corinthians, the Romans, the Ephesians^ 
 and the Colossians. Others of them were written and sent to 
 particular persons; such as his epistles to Timothy, Titus, 
 and Philemon : and John's epistles to Gains, and the Elect 
 Lady. Others of them were inscribed and sent to persons 
 professing the Christian faith, who were scattered througli 
 widely extended and distant countries ; such as Paul's epistles 
 to the churches of Galatia, and to the Hebrews ; Peter's two 
 epistles to the strangers dispersed through Pontus, Galatia, 
 Cappadocia, Asia, and Bythinia ; and the epistle of James to 
 the twelve tribes scattered abroad. These writings, though 
 sent to particular churches and persons, were not intended for 
 their use alone, but for the use of the whole community of 
 Christians, every where. It is therefore reasonable to believe, 
 that while the particular churches and persons to whom the 
 apostles sent their epistles, preserved the originals with the 
 greatest care, they would transcribe them, not only for the use 
 of their own members, but for the use of their brethren in 
 other churches, to whom, no doubt, they sent these transcripts, 
 that they might have an opportunity of taking copies of them, 
 and of dispersing them for general edification. Moreover, as 
 in the first age the disciples of Christ were very zealous in 
 spreading the knowledge of their religion, we may believe that 
 into whatever country they travelled for the purpose of preach- 
 ing Christ, they carried with them such of the sacred writings 
 as were in their possession, that their converts might take co- 
 pies of them, to be used in their public assemblies for worship, 
 and by themselves in private. Thus copies of the gospels and 
 epistles were in a short time carried into all the provinces of 
 the Roman empire, and even beyond the bounds of the em- 
 pire, where the gospel was introduced. And these writings 
 being considered, by the disciples of Christ, as their most pre- 
 
Sect. 5. PREFACE TO I. TIMOTHY. 179 
 
 cious treasure, the copies of them were preserved with much 
 more care, and were multiplied to a far greater degree, than 
 the copies of any other book extant at that time : Insomuch, 
 that there is no heathen writing existing, of which there are 
 so many ancient MS. copies remaining, as of the writings 
 which compose the canon of the New Testament. 
 
 Of these ancient MSS. of the New Testament which still 
 remain, some are found in the libraries of Princes, Universi- 
 ties, and Monasteries ; and some have been brought into Eu- 
 rope from different and distant parts of the world. These, add- 
 ed to the former, have considerably increased the nmnber of 
 the ancient copies of the Scriptures : So that the learned of 
 this and the preceding ages have had an opportunity of exa- 
 mining and comparing many very ancient copies, both of the 
 whole New Testament, and of particular parts thereof. Ac- 
 cordingly these learned men have, with incredible labour, 
 faithfully collected all the various readings of the copies which 
 they collated, and have found, that although in number these 
 readings amount to many thousands, the greatest part of them 
 make no material alteration in the sense of the passages where 
 they are found. And with respect to those which alter the 
 sense of particular passages, the same learned men, by that 
 critical skill for which they were famed, have been able in most 
 instances, with a good degree of certainty, to fix upon the ge- 
 nuine readings of all the doubtful passages. 
 
 Every one, however, must be sensible, that if the Scriptures 
 had come down to us, only in the copies preserved in any one 
 church of the living God, and we had been restrained from 
 consulting the copies preserved elsewhere, as we must have 
 been if the Scriptures had been entrusted to a particular 
 church, the errors unavoidably occasioned by the carelessness 
 of transcribers, and by other causes, could not in many in- 
 stances have been corrected, unless by the uncertain conjec- 
 tures of critics, which, in writings divinely inspired, would 
 have been of no authority. Whereas, by consulting copies of 
 the Scriptures found in different and distant parts of the world, 
 the faulty readings of one copy have been happily corrected 
 by the concurring better readings of other copies, confirmed 
 by the readings preserved in the ancient translations of the 
 Scriptures still remaining : So that we have the text of the 
 
180 PREFACE TO I. TIMOTHY. Sect. 5. 
 
 gospels and epistles, as it was originally written by their in- 
 spired authors, or nearly so. — The world, therefore, being in- 
 debted for the preservation of the Scriptures, not to any one 
 church of the living God, but to the whole community of the 
 churches of Christ, each having contributed its share, by the 
 copies which it hath preserved. The universal churchy and not 
 any particular church, is the church of the living God^ which, 
 by preservmg the Scriptures, hath become in very deed the 
 pillar and support of the truth. See 1 Tim. vi. 20. Note 1. 
 
 The same reasoning will apply to the ancient oracles of God, 
 which were delivered to the Jews to be kept. For, by care- 
 fully preserving the Hebrew Scriptures, in which the former 
 revelations are recorded, and by handing them down from age 
 to age uncorrupted, notwithstanding in their disputes with us 
 Christians they had many temptations to corrupt them, the 
 church of the living God among the Jews, was to them, as the 
 Christian church is to us, the pillar and support of the truth. 
 
 Here, however, it is to be careililly observed, that although 
 the church of the living God hath supported the truth, by pre- 
 serving the Scriptures in which it is contained, neither the 
 truth itself, nor the writings in which it is contained, derive 
 any part of their authority from the Catholic church. The 
 truth derives its authority from the inspiration by which it was 
 made known to the evangelists and apostles ; and the copies of 
 the Scriptures in our possession? which contain the truth or 
 revelations of God, derive their authority, not from the church, 
 but from their being materially the same with those written by 
 the inspired penman. And of this we are assured, in the same 
 manner that we are assured of the genuineness of the writings 
 of other ancient authors. Only the proofs in behalf of the au- 
 thenticity of the Scriptures, arising from the ancient copies of 
 these writings in our possession, are more in number and of 
 greater weight, than the proofs which can be produced in be- 
 half of the authenticity of any other ancient writing whatever. 
 
Chap. I. I. TIMOTHY. 181 
 
 CHAP. I. 
 
 View and Illustration of the Matters contained in this Chapter, 
 
 ST Paul began this epistle with asserting his apostolical dig^ 
 nity, not because Timothy was in any doubt concerning 
 it ; but to make the Ephesians sensible of the danger they in- 
 curred, if they rejected the charges and admonitions, which, by 
 the commandment of God and of Christ, the apostle ordered 
 Timothy to deliver to them, ver. 1, 2. — Next, to establish Ti- 
 mothy's authority with the Ephesians as an evangelist, he re- 
 newed the commission he had given him at parting ; namely, to 
 charge some whohad assumed the office of teachers, not to teach 
 differently from the apostles, ver. 3., — and, in particular, not 
 to draw the attention of the people to those fables, which the 
 Jewish Doctors had invented to make men rely on the ritual 
 services of the law for procuring the favour of God, notwith- 
 standing they w^ere utterly negligent of the duties of morality ; 
 neither to lay any stress on those endless genealogies whereby 
 individuals traced their pedigree from Abraham, in the per- 
 suasion, that to secure their salvation, nothing was necessary, 
 but to be rightly descended from him ; an error which the 
 Baptist, long before, had expressly condemned, Luke iii. 8., 
 Begin not to say imthin yourselves, we have Abi^aham to our fa- 
 ther, ver. 4 This kind of doctrine the apostle termed Vain 
 
 babbling, because it had no foundation in truth, and made 
 men negligent both of piety and charity, ver. 5, 6. — Farther, 
 because in recommending these fables and genealogies, the 
 Judaizers pretended they were teaching the law of Moses, the 
 apostle assured Timothy they were utterly ignorant of that 
 law, ver. 7. — which he acknowledged to be a good institution, 
 provided it vv as used lawfidly ; that is, agreeably to its true 
 nature, ver. 8. — w^hereas the Jews perverted the law, when they 
 taught that it made a real atonement for sin by its sacrifices. 
 For the law was not given to justify the Jews, but by tempo- 
 ral punishments to restrain them from those crimes which are 
 inconsistent with the well-being of society ; so that the law of 
 Moses being a mere political institution, was no rule of justi- 
 fication to any person, ver. 9, 10. — This account of the law, 
 Paul told Timothy, was agreeable to the representation given 
 of it in the gospel, with the preaching of which he was entrust- 
 ed, ver. 1 1 . — an honour he was exceedingly thankful for, be- 
 cause formerly he had been a persecutor of the disciples of 
 Christ, ver. 12, 13 But he had received mercy, for this 
 
182 I. TIMOTHY. Chap. I. 
 
 cause, that in him Jesus Christ might shew to future ages, 
 such an example of pardon as should encourage the greatest 
 sinners to hope for mercy on repentance, ver. 16. — Then in 
 a solemn doxology, he celebrated the praise of God in a sub- 
 lime strain, ver. 17.— and that Timothy might be animated 
 to surmount the danger and difficulty of the work assigned to 
 him, the apostle informed him, that he had committed it to 
 him hj jJropheci/ ,- that is, by a special impulse of the Spirit of 
 
 Old Translatio^j. Greek Text. 
 
 Chap. I. 1 Paul, an apos- i UavXog ccTo^oXog Irjffe 
 
 tie of Jesus Christ, by the Xp/^s? zcct srtrocy^u 0sj? (r^y- 
 
 commandment of God our ^ ^^^ ^ j 
 
 JSaviour, and Lord Jesus v -^ 5< • 
 
 Christ, which is our hope ; ^^''^^' ''^^ '^""'^'^ ^^^^^' 
 
 2 Unto Timothy, my own 2 T/po^s^ yi^j^ffico rsfCPHj bv 
 son in the faith: Gmce, ^^.g^^ %«£/?, %Xso?, ^eiP7]Pr} a^o 
 mercy, afid peace, irom God /c>,„ ^^ * . ' v 
 our Father, and J^sus Christ f'' ""Z?"' T' ""' ^^"^ 
 our Lord. ^""^^ ''^ ^"S"" "l^'"'- 
 
 3 As I besought thee to 3 Kcetf&i? Tsrcc^ixdkeffa as 
 abide still at Ephesus, when moamimi tv Epetra, romo- 
 1 went mto Macedonia, that ^,,,j s,; MaKlSo^,al>, hoc Tcc- 
 
 Ver. 1. — 1. Bt/ the commandment of God. This clause, if joined 
 with what goes before, signifies that Paul was made an apostle by 
 the commandment of God and of Christ. See Tit. i. 3., note L 
 But joined with what follows, the meaning is, that he wrote this 
 epistle to Timothy by the commandment of God and of Christ. 
 This construction I have adopted as most suitable to the apostle's 
 design. 1. Because when Timothy charged the teachers, and ex- 
 horted the people, and ordered the whole affairs of the church of 
 Ephesus, it was of great importance that the Ephesians should 
 know, that in all these matters he followed the commandment of 
 God and Christ delivered to him by the apostle. 2. Because Paul 
 was made an apostle, not by the commandment of Christ, but by 
 Christ himself, Acts xxvi. \q. — 18. 
 
 2. Our ISaviour. This title is given to God in other passages, 
 1 Tim. ii. 3., iv. 10., Tit. iii. 4., Jude ver. 25., because he contrived 
 the method of our salvation, and sent his Son into the world to ac- 
 complish it, John iii. 16. 
 
 3. Ojir hope. The apostle hoped for salvation, not through the 
 sacrifices of the law, as the Judaizers did, but through the atone- 
 ment for sin made by the death of Christ. 
 
 Ver. 2. — 1. Timoihy my genuine son. See Tit. chap. i. 4. Illus- 
 tration. Some think the apostle called Timothy his son for the 
 
Chap. I. 
 
 I. TIMOTHY. 
 
 183 
 
 God ; and from that consideration urged him to carry on stre- 
 nuously, the good warfare against the false teachers, ver. 18 — 
 by always holding the truth with a good conscience ; which 
 some teachers having put away, had made shipwreck of them- 
 selves and of the gospel, ver. 19. — Of this sort were Hymeneus 
 and Alexander, two noted Judaizing teachers, whom the apos- 
 tle, after his departure from Ephesus, had delivered to Satan, 
 that they might learn no more to blaspheme, ver. 20. 
 
 ^Ew Translation. 
 
 Chap. I. 1 Paul an 
 apostle of Jesus Christ, 
 by the commandment^ 
 of God our Saviour, "^ 
 and of the Lord Jesus 
 Christ our hope.* 
 
 2 To Timothy my ge- 
 nuine son^ in the faith : 
 {x«'^i-'i) grace, («>i«o?) mer- 
 cy, and («<g>jv>j) peace, ''^ 
 from God our Father, 
 and Christ Jesus our 
 Lord, 
 
 3 As I entreated} thee 
 to continue in Ephesus, 
 when going into Mace- 
 donia, so do,- that thou 
 
 Commentary. 
 
 Chap. I. 1 / Paid an apostle of 
 Jesus Christ, write this epistle, b^ 
 the commandment of God, the con- 
 tj'iver of our salvation, and of the 
 Lord Jesus Christ, on whose deaths 
 and not on the sacrifices of the law, 
 our hope of eternal life is founded. 
 
 2 To Timothy who is my genuine 
 son in the faith, being like minded 
 with myself: May gracious assist- 
 ances, merciful deliverances^ such as 
 I have often obtained, a7id inward 
 peace from God our Father, arid from 
 Christ Jesus our Lord, be multiphed 
 to thee. 
 
 S As I entreated thee to continue 
 in Ephesus, *when I was going into 
 Macedonia, I now, by the com- 
 mandment of God, require thee so 
 
 same reason that the disciples of the prophet? were called the sons 
 of the prophets. But I rather suppose, he called Timothy his so7t 
 because he had converted him, and thereby conveyed to him a new 
 nature. We have the same phraseology, Philem. ver. 10., my son 
 Onesimus^ xjohom I begat in my bonds. 1 Cor. iv. 15., To Christ Je- 
 sus^ by the gospel, I have begotten you. — Perhaps also the apostle 
 called Timothy his genuine son, on account of his age, and because 
 he resembled him in the dispositions of his mind, his faith, his love, 
 and his zeal in spreading the gospel. 
 
 2. Grace, mercy, and peace. To the churches, and to Philemon, 
 the benediction is, Grace and peace. But to Timothy and Titus, 
 who were exposed to great dangers in discharging their office, the 
 apostle wished mercy likewise; which therefore may mean, merci- 
 ful deliverances from dangers and enemies. 
 
 Ver. 3. — 1. As I entreated thee. Beza observes, that by using 
 the soft expression '^x^iKxXia-cn on, I entreated thee, the apostle hath 
 
184 I. TIMOTHY. Chap. I. 
 
 thou mightest charge some ^ayfsi'krig rifft ^'/i irs^odtdaiT' 
 
 that they teach no other zccXuv' 
 doctrine ; 
 
 4 Neither give heed to fa- 4? M^j^g '^^oirexstv fjbvhtg 
 bles, and endless genealo- y^cci yeviaXoytatg ccTSPoci^TOigi 
 gies, which minister qiies- ^;^^,g^ ^^^^^,,^ TaP^x^^) fMoCk- 
 tions rather than godly edi- ^^^ oizoho^io,, 0s^ rriv zv 
 fymff, which is in laith ; so ^ ' 
 
 do. ""'"■ 
 
 5 Now the end of the 5 To h rskog rrig 'Tra^o^y- 
 commandment is charity^ /gX/a? s^/i/ aya.'irri %7t ;Ka^a- 
 outof a pure heart, and 0/ zaglicig, zai avPiidm^? 
 a jTOod conscience, and of cv 
 
 faiA uiifeigned; ' -^ «y'^^''^' ^'^' ''"''" ""''"" 
 
 6 From which some ha- 5 'Hv ring aso-x/iffOLvng^ 
 ving swerved, have turned ^l^rPO^Trnmv ug (/.araiQ-Koyiocr 
 aside unto vain jangling ; 
 
 left a singular example of modesty, to be imitated by superiors, in 
 their behaviour towards their inferiors in the church. 
 
 2. So do. At the time the apostle wrote this letter, the absolute 
 necessity of Timothy's presence in Ephesus, having been made 
 known to him perhaps by revelation, he turned his former request 
 into a command. 
 
 3. That thou mayest charge some^ not to teach differently. These 
 teachers seem to have been Judaizers, and members of the church 
 at Ephesus. For with other teachers, Timothy could have little 
 influence. — In not mentioning the names of these corrupt teachers, 
 the apostle shewed great delicacy, hoping that they might still be 
 reclaimed. The same delicacy he had observed in his treatment 
 of the false teacher at Corinth, and of the incestuous person there. 
 
 Ver. 4. 1. Nor to give heed to fables. These are called, Tit. i. 
 
 14., Jewish fables, because they were invented by the Jewish Doc- 
 tors to recommend the institutions of Moses. 
 
 2. And endless genealogies. Though the Jews were all, except- 
 ing the proselytes, descended from Abraham, the genealogies by 
 which many of them pretended to derive their pedigree from him, 
 could not with certainty be shewed to end in him ; for which rea- 
 son the apostle termed them, uTcie^xvrci^, endless. See Tit. iii. 9. 
 note 1. . 
 
 3. Great edif cation : So the phrase, oi^t^oyAxv 02«, properly sig- 
 nifies, being the Hebrew superlative. — Mill affirms that all the an- 
 cient MSS. without exception, read here, « oikovo^ixv Qm tjjv iVTript, 
 rather than the dispensation of God xvhich is by faith ; the Christian 
 dispensation. But I have followed the reading of the common edi- 
 tion adopted by the English translators, as it gives a good sense of 
 the passage. 
 
Chap. L 
 
 L TIMOTHY. 
 
 185 
 
 mayest charge some ^ 
 not to teach differently, 
 
 4 Nor to give heed to 
 fables'' and endless ge- 
 nealogies,* which occa- 
 SW71 {^viTVi(rug) disputcs^ ra- 
 ther than great edifica- 
 tion^ which is (ev, 167.) 
 through faith. 
 
 5 Now, (ra TSXo? rjj? 
 ■jrat^^yyeA^flf?, ver. 3.) the 
 end of the charge^ is Zou^ 
 from a pure heart, and 
 a good conscience, and 
 uifeigned faith ;* 
 
 6 From which things 
 some having swerved, ^ 
 have turned aside to fool- 
 ish talking. (See 1 Tim. 
 vi. 20. 2 Tim, ii. 14.) 
 
 /o do ; that thou mayest charge the 
 JudaizerSf not to teach differently 
 from the inspired apostles of Christ. 
 
 4 Nor to inculcate fabulous tradi" 
 tions, invented to prove that men 
 cannot be saved unless they obey 
 the law of Moses ; and uncertain ge- 
 nealogies, by which every Jew en- 
 deavours to trace his descent from 
 Abraham, and which by their un- 
 certainty occasion disputes, rather 
 than the great edificatioti which is 
 through a right faith only. 
 
 5 Now the scope of the charge to 
 be given by thee to these teachers, 
 is, that instead of inculcating fables 
 and genealogies, they inculcate love 
 to God and man, proceedingy?-ow2 
 a pure heart, and directed by « good 
 conscience, and nourished by un" 
 
 feigned faith in the gospel doctrine. 
 
 6 From which things some teach- 
 ers having swerved, have, in their 
 discourses, tujmed aside to foolish 
 talking; talking which serves no 
 purpose but to discover their own 
 folly, and to nourish folly in their 
 disciples. 
 
 Ver. 5.— 1. Noijo the scope of the charge. The word yru^uyyz>-ii6 
 denotes a message, or order brought to one from another, and deli- 
 vered by word of mouth. The charge here meant, is that which 
 the apostle ordered Timothy to deliver to the teachers in Ephesus. 
 For he had said, ver. 3. / entreated thee to remain^ 8^0. So do, 'iva. 
 7rcc^nyyuXy,g, that thou mayest charge some. Here he told him what 
 the scope of his charge was to be. See ver. 18. — Others think 'ret' 
 ^ecyyiXiot here signifies the gospel. But I do not remember that this 
 word has that sense any where in scripture. 
 
 2. Urfeigned faith. According to Benson, the apostle in this 
 expression had those Judaizing teachers in his eye, who, to gain 
 the unbelieving Jews, taught doctrines which they knew to be 
 false ; so that their faith in these doctrines was feigned. 
 
 Ver. 6. From which thifigs some having swerved. The verb u'^ay^n' 
 r«vT£f, as Iheophylact observes, signifies to err from the mark at 
 which one shoots ; and is elegantly used in this place, as riMq was 
 introduced in the preceding verse. 
 
186 
 
 I. TIMOTHY. 
 
 Chap. L 
 
 7 Desiri>ig to be teachers 
 of the law ; understanding 
 neither what they say, nor 
 whereof they affirm. 
 
 8 But we know that the 
 law is good, if a man use it 
 lawfully ; 
 
 9 Knowing this, that the 
 law is not made for a righte- 
 ous man, but for the lawless 
 and disobedient, for the un- 
 godly and for sinners, for un- 
 holy and profane, for mur- 
 derers of fathers and mur- 
 derers of mothers, for man- 
 slayers. 
 
 10 For whoremongers, for 
 them that defile themselves 
 with mankind, for men-steal- 
 ers, for liars, for perjured 
 persons, and if there be any 
 other thing that is contrary 
 to sound doctrine ; 
 
 1 1 According to the glo- 
 rious gospel of the blessed 
 
 7 (dikovTig ilmi vo^ho^ihoLG- 
 pcakoi, IJjY} voavng (jbriTZ a Xs- 
 
 8 OiScJC[jbiv ^2 on aoCkog 6 
 voiA>og, sccv rig ccvtcj vo[/ji[jtjCtfg 
 
 9 Y^i^oog ruTQ, on hiKaica 
 voi/jog 8 ;csirai, ccvofjuoig ds zat 
 avviroraKTOig^ acsSsc; Tcai a- 
 (/ja^rco'koig, avoaioig zo^i jSsS??- 
 
 "Kooocig, avd^o(povoig. 
 
 1 Uo^yoig, a^ffsvozotrocig, 
 DLvdoccTTohisof^ig^ ^psvsocig, STtO^- 
 zoig, zai it n in^ov rri vyi- 
 
 11 Kara TO ivoLfyikiov rrig 
 
 Ver. 7. Teachers of the lava, Nd^o^i^eca-tcuXo^ properly signifies a 
 doctor of the latv, and is of the same import with the Hebrew word 
 Jiabbi. 
 
 Ver. 9. Is not made for a righteous vian^ Sfc. The law of Moses 
 being given as a rule of life to the good as well as the bad, the a- 
 postle's meaning doubtless is, that it was given, not for the purpose 
 of justifying the most righteous man that ever lived, but for re- 
 straining the wicked by its threatenings and punishments. This will 
 appear still more clearly, if the doctrine of the Judaizers is consi- 
 dered. They affirmed, that obedience to the law of Moses was the 
 only way in which men could be saved ; understanding by obedience 
 one's doing the things which that law enjoined ; or in case of 
 failure, his having recourse to the atonement which it prescribed 
 for the offence. But to overturn this corrupt doctrine, the apos- 
 tle here declared, that the law of Moses was not given for the pur- 
 pose of Justifying any man, not even the righteous, but merely for 
 restraining the lawless and disorderly by its threatenings and pu- 
 nishments ; so that it was not a religious institution, but a mere mu- 
 nicipal law, whereby God, as king of the Jews, governed them in 
 
Chap. I. 
 
 I. TIMOTHY. 
 
 187 
 
 7 Desiring to be teach- 
 ers of the law,* though 
 they neither understand 
 what they say, nor (xs^t 
 Tiroiv) concerning what 
 things they strongly af- 
 firm. 
 
 8 We know indeed that 
 the law IS good, if one 
 use it lawfully. 
 
 9^ Knowing this, that 
 the law is not made for 
 a righteous 1 man, but 
 for the lawless and dis- 
 orderly^ the ungodly and 
 sinners^ the unholy and 
 profane, murderers of fa- 
 thers and murderers of 
 mothers, mansldyerSy 
 
 10 Fornicators i sodom- 
 ites, man-stealers,^ liars, 
 
 false s'wearers, and if any 
 other thing be opposite to 
 '^wholesome doctrine f 
 
 11 According to the 
 
 7 As thou mayest know by this, 
 that They set themselves up as teach^ 
 ers of the law of Moses, though they 
 understand, neither what they tJiem-^ 
 selves say concerning it, nor the na- 
 ture of the law which they establish, 
 
 8 / acknowledge indeed that the 
 law of Moses is an excellent institu- 
 tion , if one use it agreeably to the 
 end for which it was given, 
 
 9 Now we know thisy that the law 
 is not made for justifying a righteous 
 man, but for condemning and punish- 
 ing the lawless (See 1 John iii. 4. 
 note 2.) and disorderly, namely, 
 atheists and idolaters : persons pol- 
 luted with vice, and who are excluded 
 
 from things sacred, murderers of fa- 
 thers, andmurderers of mothers, those 
 who slay others unjustly. 
 
 10 Fornicators and sodomites, 
 7nan- stealer Si liars, those who perjure 
 themselves ; and f any other practice 
 be opposite to the doctrine, which 
 preserves the soid in health, the law 
 was made to restrain and punish it. 
 
 1 1 This view of the law I give 
 
 glorious* gospel of the According to the glorious gospel of 
 
 Canaan as his people or subjects. — It is thought by some that in 
 the catalogue of sinners given in this and in the following verse, 
 the apostle had the ten commandments in his eye. 
 
 Ver. 10. — 1. Man-stealers. — They who make war for the inhuman 
 purpose of selling the vanquished as slaves, as is the practice of the 
 African princes, are really man-stealers. And they, who, like the 
 African traders, encourage that unchristian traffic by purchasing 
 the slaves which they know to be thus unjustly acquired, are par- 
 takers in their crime. 
 
 2. Wholesome doctrine. According to the apostle, wholesome doc- 
 trine is that which condemns wicked practices. On the other hand, 
 the doctrine which encourages men to sin, or which makes them 
 easy under sin, is in the apostle's estimation unxuholesome. 
 
 Ver. 11. — 1. Glorious gospel. The gospel is called glorious, be- 
 cause in it the light of true doctrine shines brightly. 
 
188 
 
 L TIMOTHY. 
 
 Chap. I. 
 
 God, which was committed 
 to my trust. 
 
 12 And I thank Christ 
 Jesus our Lord, who hath 
 enabled me, for that he 
 counted me faithful, putting 
 me into the ministry ; 
 
 13 Who was before a 
 blasphemer, and a persecu- 
 tor, and injurious : but I ob- 
 tained mercy, because I did 
 it ignorantly in unbehef. 
 
 14? And the grace of our 
 Lord was exceeding abun- 
 dant, with faith and love, 
 which is in Christ Jesus. 
 
 15 This is a faithful say- 
 ing, and worthy of all ac- 
 ceptation, that Christ Jesus 
 came into the world to save 
 sinners; of whom I am chief. 
 
 12 Kof/ xa^tv zyjjj rco sv^v 
 
 ILv^ico ^(Jjcov, on 'TTisov (JjB Yiyri- 
 aaro, ^s(Mvog eig hafcovtav, 
 
 13 Tov TT^orz^ov ovra, j8Xa<r- 
 
 oKk yjXsyj^Tju, on ayvom eTTOi- 
 TidCL gv arista, 
 
 14 ^XTs^eTrkBomffs h 7} %a- 
 
 Ttai ayaTTYig Trig ^v X^i?m Itj^h, 
 
 15 11/ 5*0^ Xoyog, zai Ta- 
 GTig aTTohoyjig a'^iog, oTi Xptgog 
 I'/iaag ri\kv ng tov x.0(T[/j0V 
 ayjagTOi)k\ig aooaai^ uv TJif^aoTog 
 stf/ji eycij. 
 
 2. Of the blessed God. The epithet of blessed is given to God, 
 because being infinitely and independently happy in himself, he 
 stands in no need of any of his creatures to make him happy. 
 
 Ver. 12. Who hath strengthened me. Before his ascension, Christ 
 promised the spiritual gifts to his apostles under the name of ^yv*- 
 /te<f, power or strength from on highy Acts i. 8. Hence the spiritual 
 gifts are termed, 2 Cor. xii. 9. « ^vm^ig t» X^i^a, the power or strength 
 qf Christ, Wherefore the phrase in this verse iv^wcc/^axrxvn fte, who 
 hath streyigthened or empowered me, means, who hath bestowed on 
 me inspiration and miraculous powers, to fit me for being an apos- 
 tle. 
 
 Ver. 13. I acted ignorantly in unbelief. In the instance of Paul, 
 we see how much guilt, a man who is not at pains to inform him- 
 self, may through ignorance contract without going contrary to 
 his conscience. At the time Paul was doing things which, after 
 he became an apostle, made him call himself the chief of sinners, 
 he was touching the law blameless, and thought that, in persecuting 
 the Christians, he was doing God service. 
 
 Ver. I'l'. — 1. And the grace of our Lord. Some are of opinion, 
 that ^ote^iq here, as 1 Cor. xv. 10., i.^ used in the sense of -^c^^trrux, 
 so that the translation might run, ri rid the spiritual gift of our Lord 
 hath super abounded, &c. But this makes no difference in the sense 
 of the passage, since the miraculpus gifts with which he was en- 
 dowed, were the effects of Christ's goodness to him. 
 
Chap. I. 
 
 I. TIMOTHY. 
 
 189 
 
 blessed God^ with isohick 
 I am entrusted, 
 
 12 (Kcit, 204.) Now 
 I thank Christ Jesus our 
 Lord, who hath strength- 
 ened} me, because he rec- 
 koned me faithful when 
 he appointed me to the 
 ministry ; 
 
 1 3 Who was formerly 
 a defamer, and a perse- 
 cutor, and a7i injurious 
 person. But I received 
 mercy, because I acted 
 ignorantly in unbeUef.^ 
 
 (14) (As) And the 
 grace^ of our Lord hath 
 superahounded with the 
 faith and love^ which is 
 BEauiRED («v) by Christ 
 Jesus. 
 
 15 ('o, 71.) This say- 
 ing IS true,^ and wor- 
 thy of all reception^ that 
 Christ Jesus came into 
 the world to save sin- 
 ners, of whom I am 
 {TT^ofTog) chief. ^ 
 
 the infinitely and independently 
 blessed God, with the preaching of 
 which I am entrusted, 
 
 12 Now I thank Christ Jesus our 
 Lordy who strengthened me for 
 preaching it, by bestowing on me 
 the gifts of inspiration and miracles, 
 because he knew that I woiddbe faith- 
 ful to my trust, when he appointed 
 
 me to the apostleship. 
 
 1 3 Who was formerly a defamer 
 of him and of his doctrine, and a 
 persecutor of his disciples, and an 
 injuriousperson in my behaviour to- 
 wards them. But I received par- 
 don (ver. 16.) because I acted from 
 ignorance, being in a state of unbe- 
 lief and fancying that I was doing 
 God service. 
 
 14 A?id in thus pardoning me, 
 and making me his apostle, the good- 
 ness of our Lord hath superabounded 
 towards me, accompanied with the 
 
 faith and love which is required by 
 Christ Jesus, but in which I was 
 greatly deficient formerly. 
 
 1 5 This saying is true, and wor- 
 thy of cordial and universal recep- 
 tion, that Christ Jesus came into the 
 world to save sinners, of whom, on 
 account of my rage against Christ 
 and his disciples, I reckon myself the 
 chief, I mean of those who have sin- 
 ned through ignorance. 
 
 2. Hath superabounded in me 'with faith and love. "Ry faith the 
 apostle means such a just notion of the power and wisdom of God 
 as led him to see that God neither needs, nor requires his servants 
 
 to promote his cause by persecution, or any cruelty whatever. 
 
 By love, he means such benevolence, as disposed him to allow all 
 men the exercise of the right, which he himself claimed, of judging 
 for himself in matters of religion. In these virtues, the apostle was 
 very deficient before his conversion : But after it, they supera- 
 bounded in him. 
 
 ^ Ver. 15. — 1. This saying is true. Ui^og o Xtyt^. The word w-zfa^ 
 signifies believing as well diS faithful, Gal. iii. 9. note. But these be- 
 
190 I. TIMOTHY. Chap. I. 
 
 1 6 Howbeit, for this cause 1 6 AXXa hoc raro rfksri^riv, 
 I obtained mercy, that in me /^a sv s[JjOi tv^ojtm evhi^rjrai 
 first Jesus Christ might shew ^^^^g Xpi^og m/^ffamv (Jua- 
 forth all long-sufFering for a ^^ , vTorv^^^ri^ rco, 
 pattern to them which should ^-- ' ^ 
 
 hereafter believe on him to (^^^^^^^^^ ^^^^^^^^ ^^ ^^'^ 
 
 life everlasting. ^'^ i^^^ ^'^'^'O^- 
 
 17 Now, unto the King 17 T^ ^s jSac/Xs/ rav ma- 
 eternal, immortal, invisible, y^^ a(pdipra;, ccopocrco, (MOvcj 
 the only wise God, be ho- ^^^^ ^ ' ^^^ ' ^^^^^ ^/^ 
 nour and olory lor ever and r . . 1 
 
 ever. Amen. ^^^ ot/o^i^a^ rs;;' a/&;t^a;i/. Af^??!'. 
 
 ing the attributes of a person, cannot be applied to a saying or fi?oc- 
 ^nW. Wherefore the proper translation of the word in this verse 
 is, credible^ true. 
 
 2. SinnerSf of tvhom I am chief. The apostle did not mean, 
 that he was absolutely the greatest of all sinners, but the greatest 
 of those who sin through ignorance ; as is plain from ver. 13. And 
 he spake in this manner concerning himself, to shew the deep sense 
 he had of his sin in reviling Christ, and persecuting his disciples : 
 and that he judged charitably of the sins of other men, and of their 
 extenuations. — Farther, he does not say, of whom I tvasy but of 
 whom I am the chief, even after he had altered his conduct. By 
 this manner of speaking the apostle hath taught us, that a sinner, 
 after reformation, is still guilty of the sins he hath committed ; that 
 in pardoning him God considers him as guilty ; and that till he is 
 actually pardoned at the judgment, he ought to consider himself 
 in the same light. Wherefore, like the apostle, notwithstanding 
 we have repented, we ought often to recollect our sins to keep our- 
 solves humble, and to increase our thankfulness to God for having 
 delivered us from their power, as well as for giving us the hope of 
 pardon. 
 
 Ver. 16. — 1. That in me the chief of shiners, "Here ^ tv i^6i t^utw 
 answers to av Tr^arog ii/^t, in ver. 15. And therefore, the words of 
 sinners, are fitly supplied in this place. Some, however, think tt^ajtc?, 
 in both places, should be translated the first, supposing the apostle's 
 meaning to be, That he was the first blasphemer and persecutor of 
 the Christians, since the effusion of the Spirit, who had obtained 
 mercy. But this opinion is contrary to Acts ii. 33. — 41. vi. 7. 
 
 2. For a pattern. The word vTroTvTrao-iv denotes a pattern made 
 by impression ; being derived from rvTrag, which signifies a mark 
 made by impression, or striking, John xx. 25. — For more con- 
 cerning v7Forv7ru(j-i(;, see 2 Tim. i. J 3. note 1., and concerning tvtto^ 
 see 1 Pet. iii. 21. note 2. 
 
 3. To them xuho should hereafter believe. The original of this 
 passage may be supplied and translated as follows, /or a patter^i 
 
Chap. I. I. TIMOTHY. 191 
 
 16 (AAA*) However for 16 However ^ though my sin was 
 this cause I received: tuqv- great, ybr this cause I received par- 
 cy, that in me the chiefs don, that in me the chief of those 
 
 ■ OF SINNERS ies\xsQh.Y\si who sin through ignorance, Jesus 
 might shew forth all Christ might shew forth the greatest 
 long-suffering, for a pat- clemency, in forgiving offenders, yor 
 tern*^ to them who should an example of mercy to encourage 
 hereafter believe' on him them who should i7i future ages re- 
 in order to everlasting pent and believe on him, in order to 
 life. obtain everlasting life. 
 
 1 7 Now to the King 1 7 Now, ravished with the good- 
 eternal,* immortal,^ in- ness of God, in making me an ex- 
 visible,^ to the wise God ample of pardon for the encourage- 
 alone,^ be honour, and ment of future penitents, 1 say, to 
 glory, for ever and ever, the Rider of the ages, who is immor^ 
 Amen. tal and invisible, to the wise God 
 
 alone, be honour and glory for ever 
 afid ever. Amen, 
 
 of the pardon of them •who should hereof ter believe. And it must be 
 acknowledged that no example could be more proper, to encourage 
 the greatest sinners in every age to repent, than the pardon which 
 Christ granted to one, who had so furiously persecuted his church. 
 Ver. 17. — 1. Now to the king eternal. Perhaps Ta> h /3«<r<As< rc/f 
 uioivavf may be better translated, to the king of the agesj namely, the 
 age before the law, the age under the law, and the age under the 
 Messiah. According to this translation, which is perfectly literal, 
 the apostle's meaning is, To him who hath governed the three dis- 
 pensations under which mankind have lived, so as to make them 
 co-operate to the same great end, the pardoning of sinners, and 
 who is immortal, &c., be honour, and glory for ever, ascribed by 
 angels and men. 
 
 2. Immortal. A(p^oc^r^j) s'lgni^es incorruptible : But it is rightly 
 translated immortal, because what is incorruptible is likewise im- 
 mortal. 
 
 3. Invisible. By this epithet the true God is distinguished from 
 the heathen deities, who being all of them corporeal, were visible. 
 Bengelius supposes this epithet was given to God, to shew the fol- 
 ly of those who will not acknowledge God, because he is not the 
 object of their senses. 
 
 i. 7o the tvise God alone. See this translation supported, Rom. 
 xvi. 27. note 1. — The Alexandrian and Clermont MSS., the Syriac, 
 Vulgate and other ancient versions, with some of the fathers and 
 Greek commentators, omit the word 'Za(pu ; on which account, Es- 
 tius and Mill are of opinion, that it was inserted from Rom. xvi. 
 27. — In this doxology the apostle contrasted the perfections of the 
 true God, with the properties of the false gods of the heathens. 
 
192 L TIMOTHY. Chap. I. 
 
 18 This charge I commit 18 Tocvrt^v 7r,v Tra^OLyfikKx^r 
 unto thee, son Timothy, ac- ^a^aTi^iiLoHi (rot, n^vov Tiubo- 
 coiximg to the prophecies ^^^^ ^^^^^^ ^^^ ^ooc^y.^ccg e^s 
 which went beiore on thee, ^ ^ 
 
 that thou by them mightest ^' ^^o^nruag, tm ,^w^ g. 
 
 war a good warfare ; «'^^«'^ ^^^ ^«^^^ S2,^riiu.v, 
 
 19 Holding faith, and a 19 Yr)(j^v 'ttisiv Ttai aya^j^v 
 good conscience; which some avvii^friP, riv ring ccTrcomu.im 
 having put away, concerning ^^^ ^^^^^ e^c^vc^y^a,' 
 laith have made shipwreck : ^ ' 
 
 20 Of whom is Hymeneus 20 'Civ e^iv 'Tf/jimiog zui 
 and Alexander; whom I Ake^avdpog' ^g 'TrocPsda^za rat 
 have delivered unto Satan, ^^ra.c., ivo, ^cthvdc^^ri m 
 that they may learn not to r>- ^ ' ^ 
 blaspheme. |3Xa^^,/^5/K 
 
 Ver. 18. — 1, According to the prophecies lohich voent before con- 
 cerning thee. In the apostolical age, some were pointed out by re- 
 velation, as persons fit to be invested with particular offices in the 
 church, in that manner Paul and Barnabas were separated to the 
 work of preaching to the Gentiles, Acts xiii. 2. So also the elders 
 of Ephesus were made bishops by the Holy Ghost, Acts xx. 28. 
 Timothy likewise was appointed an evangelist by revelation. But 
 where persons had professed the gospel for a considerable time, 
 and had given proof of their constancy, good disposition and abi- 
 lity, an immediate designation of the Holy Ghost was not neces- 
 sary to their being made bishops and deacons, because their fitness 
 for these offices might be known, by the ordinary rules of prudence. 
 Accordingly, when the apostle ordered Titus and Timothy to or- 
 dain persons to these offices, he directed them to ordain those on- 
 ly, who were possessed of the qualifications which he described. — 
 Others, by ra? 7r^o(pJirg<:«5, prophecies, understand the prophetic gifts 
 bestowed on Timothy to fit him for the ministry. 
 
 2. Maycst carry on through them the good voarfare. Ruling the 
 church of Ephesus is called xmrfare, because Timothy had many 
 enemies to fight against ; and in the contest was to endure conti- 
 nual labour, watching, and danger. Hence Timothy is called a 
 good soldier (rf Jesus Christy 2 Tim.ii. 3. 
 
 Ver. 19. Made shipwreck. In this metaphorical passage, the apos- 
 tle insinuates, that a good conscience is the pilot, who must guide 
 us in our voyage through the stormy sea of this life, into .the har- 
 bour of heaven. 
 
 Ver. 20. Whom I have delivered to Satan. This is the punish- 
 ment which the apostle ordered the Corinthians to inflict on the 
 incestuous person, 1 Cor. v. 5. See the notes on that passage. The 
 apostles delivered obstinate offenders to Satan, not only for their 
 own reformation, but for striking terror in others. If the offender, 
 in consequence of this punishment, was afflicted with some bodily 
 
Chap. I. 
 
 I. TIMOTHY. 
 
 19S 
 
 1 8 This charge I com- 
 mit to thee, son Timo- 
 thy, according to the 
 prophecies which went 
 before (g;r<, 186.) con- 
 cerning thee,^ (chap. iv. 
 14.) that thou may est 
 carry on (gv, 167.) through 
 them the good warfare ;* 
 
 19(E;^i^;v) Holding/a5J^ 
 faith and a good con- 
 science ; (chap. iii. 9.) 
 which some having put 
 away, (^rg^*) with respect 
 to the faith have made 
 shipwreck. * 
 
 20 Of whom are Hy- 
 meneus (see 2 Tim. ii. 
 17, 18.) and Alexander, 
 (see 2 Tim. iv. U.), 
 whom I have deUvered 
 to Satan, ^ that they 
 might be taught by chas- 
 tisement, not to blas- 
 pheme. 
 
 18( This charge to the Judaizers, 
 not to teach differently, I commit to 
 thee son Timothy^ to deliver to them; 
 and I do it agreeably to the revela- 
 tions which were before made to me 
 concerning thee, and which I now 
 mention, that through the recol- 
 lection of these revelations, and of 
 the honour which was done thee 
 by them, thou mayest strenuously 
 ca7Ty on the good warfare against 
 the enemies of truth in Ephesus. 
 
 19 In carrying on this warfare, 
 Holdfast the true faith, and at the 
 same time a good conscience, using 
 no improper methods in spreading 
 the gospel ; which faith and good 
 conscience some teachers having put 
 away, from worldly motives with re- 
 spect to the faith have made ship- 
 Wreck ; they have corrupted the 
 gospel, and destroyed their own 
 souls. 
 
 20 Q/^w/zow ar^the twojudaizing 
 teachers Hymeneus and Alexander, 
 whom for their obstinately persisting 
 wilfully to corrupt the gospel, / 
 have delivered to Satan, to be by 
 him tormented with bodily pains, 
 that they might be taught by a chas- 
 tiseinent miraculously inflicted on 
 them, not to revile either Christ, or 
 his doctrine concerning the salva- 
 tion of the Gentiles. Let the faith- 
 ful in Ephesus avoid these wicked 
 teachers. 
 
 disease, it probably wore off on his repentance, or through length 
 of time. And even though it continued, some of the offenders may 
 have been so obstinate in their wicked courses, that they did not 
 amend. This seems to have been the case with Hymeneus and 
 Alexander, two of the corrupt teachers at Ephesus, whom Timothy 
 was left to oppose. For notwithstanding the apostle, after his de- 
 parture, punislied them by delivering them to Satan, they perse- 
 vered in spreading their erroneous doctrines, 2 Tim. ii. 17, 18., iv. 
 11- — The apostle's treatment of Hymeneus and Alexander is a 
 VOL. IV. o f 
 
194 I. TIMOTHY. Chap. I. 
 
 proof that he was guilty of no imposture in the things which he 
 preached ; nor of any bad practices among his disciples ; otherwise 
 he would have behaved towards these opponents with more caution, 
 for fear of their making discoveries to the disadvantage of his cha- 
 racter. — At what time the apostle delivered Hyraeneus and Alex- 
 ander to Satan, does not appear. But from his informing Timothy 
 
 CHAP. II. 
 
 View and Illustration of the Directions contained in this 
 Chapter. 
 
 1 N this chapter, the apostle, first of all, gave Timothy a rule, 
 -1 according to which the public worship of God was to be 
 performed in the church of Ephesus. And in delivering that 
 rule, he shewed an example of the faithfulness, on account of 
 which Christ had made him an apostle. For without fearing 
 the rage of the Jewish zealots, who contended that no person 
 could be saved who did not embrace the institutions of Mo- 
 ses, he ordered public prayers to be made for men of all na- 
 tions and religions, ver. 1. — For kings, and for all in autho- 
 rity, notwithstanding they were heathens, that the disciples of 
 Christ, shewing themselves good subjects by praying for the 
 Roman magistrates, might be allowed in peace to worship the 
 only true God according to their conscience, ver. 2. — Thus to 
 pray for all men, the apostle assured Timothy is acceptable to 
 God, ver. 3. — Who hath provided the means of salvation for 
 all men, ver. 4. — and is equally related to all men, as their 
 Creator and Governor, and as the object of their worship ; 
 even as Jesus Christ is equally related to all men, as their Me- 
 diator and Saviour, ver. 5. — having offered himself a ransom 
 for all : a doctrine, the proof of which, the apostle told Timo- 
 thy, was now set before the world in its proper season, ver. 6 — 
 by many preachers, and especially by Paul himself, who was 
 appointed a herald to proclaim, and to prove, that joyful doc- 
 trine, ver. 7. 
 
 But because the Jews fancied their prayers offered up in the 
 Jewish synagogues and prayer houses, but especially in the 
 
 Old Translation. Greek Text. 
 
 Chap. II. 1 I exhort, 1 Tla^azoCku ovv tz^ojtov 
 
 therefore, that, first of all, Tsc/.VTm TXjOiuffdat hrjffug, Tgo- 
 
Chap. II. I. TIMOTHY. 195 
 
 of it, as a thing he did not know, it may be conjectured, that the 
 apostle did it after he left Ephesus, and was come into Macedonia ; 
 probably immediately before he wrote this epistle. And as it was 
 done without the knowledge or concurrence of the church at Ephe- 
 sus, it was not the censure called excommunication, but an exercise 
 of miraculous power which was peculiar to him as an apostle. 
 
 temple at Jerusalem, were more acceptable to God than pray- 
 ers offered up any where else ; also because the heathens were 
 tinctured with the same superstition concerning prayers offer- 
 ed in their temples, the apostle ordered prayers to be made by 
 men in every place, from a pure heart, without wrath, and 
 without disputings about the seasons and places of prayer, 
 ver. 8. From which it is plain, that not the time when, nor 
 the place where prayers are made, but the dispositions of 
 mind with which they are made, render them acceptable to 
 God. — Next he ordered women, when joining in the public 
 worship of God, to appear in decent apparel, adorned with 
 the ornaments of modesty and purity of manners, rather than 
 with gold and silver and costly raiment, ver. 9. — It seems there 
 were in Ephesus, some ladies who had embraced the gospel, 
 to whom this injunction was necessary. These were to adorn 
 themselves with good works, ver. 10. — And because some of 
 the Ephesian women preached and prayed in the public as- 
 semblies in presence of the men, on pretence of their being in- 
 spired, the apostle strictly forbade that practice, as inconsis- 
 tent with the subordinate state of women, who are not to usurp 
 authority over men, ver. 11, 12. — For the inferiority of the 
 woman to the man, God shewed, by creating the man before 
 the woman, ver. 13. — Besides, that women should not teach 
 men, but be taught by them, is suitable to that weakness of 
 understanding, of which their general mother Eve gave a me- 
 lancholy proof, when she was deceived by the devil into trans- 
 gression, ver. 14. — Nevertheless, for the comfort of pious wo- 
 men, the apostle observed, that as a woman brought ruin up- 
 on mankind by yielding to the temptation of the devil, so a 
 woman, by bringing forth the Saviour, hath been the occasion 
 of the salvation of mankind, ver. 15. 
 
 New Translation. Commentary. 
 
 Chap. II. 1 Noi<o 1 Chap. II. 1 Now I exhort Jirst 
 
 exhort first of all, that o/' a//, ^/zaHn the public assemblies, 
 
 (^8jj<r«<5, from ^60? timor,) deprecations of evils, and supplica- 
 
196 1. TIMOTHY. Chap. IL 
 
 supplications, prayers, in- Gzvxag^ svTBv^sig, wxcc^t^tag 
 
 tei cessions, and giving of {,^^^ ^ravrm av&Pco'Trur 
 thanks, be made for all 
 men; 
 
 2 For kings, and for all 2 'Tt2^ (^ocffiXeoov, y.m rav- 
 that are m authority; that r^.^^ ^^y ^^ \ji:zQoyr\ ovtcov tva. 
 we may lead a quiet and ^^, ^^vyjov' B,o, S.ayc,- 
 peaceable lire m ail fi^odli- * ' p 
 
 ness and honesty : f*'" '" """"^ '""'^'"^ '"" "'l^'"- 
 
 3 For this is good and 3 T^ro ya^ zolUv zai aTO- 
 acceptable in the sight of ^.^^^^^ g.^^^^, ^^ ^^ '^ 
 God our Saviour ; 05$^* 
 
 4 Who will have all men 4, 'q? Tocvrotg ccvdp^Tug ^g- 
 to be saved, and to come ^^^ ^^^ ^^^^ g^;yv^^,, 
 unto the knowledge 01 the ^ a ^ /i 
 
 Ver. 1. Notv I exhort first of all , that deprecations^ &jC. By this 
 exhortation we are taught, while men live, not to despair of their 
 conversion, liowever wicked they may be ; but to use the means 
 necessary thereto, and to beg of God to accompany these means 
 with his blessing. 
 
 Ver. 2. — 1. And all voho are in authority; that is, for the mi- 
 nisters and counsellors of kings, and for the inferior magistrates, 
 by whatever names they may be called. — In the early times, the 
 Jews prayed for the heathen princes who held them in captivity, 
 Ezra vi. 10. Baruch i. 10, 11., being directed by God to do so, 
 Jerem. xxix. 7. But afterwards becoming more bigotted, they 
 would not pray for any heathen ruler whatever. Nay, the zealots 
 among them held that no obedience was due from the people of 
 God to idolatrous princes; and often raised seditions in the hea- 
 then countries, as well as in Judea, against the heathen magis- 
 trates. See Pref. to 1 Pet. sect. 4. This malevolent disposition 
 some of the Jewish converts brought with them into the Christian 
 church. The apostle, therefore, agreeably to the true spirit of the 
 gospel, commanded the brethren at Ephesus, to pray, both in pu- 
 blic and private, for all men, whatever their nation, their religion, 
 or their character might be, and especially for kings. 
 
 2. That voe may live a quiet and j)eaceable Vfe. Besides what is 
 mentioned in the commentary, this may imply, our praying that all 
 in authority may exercise their power in such a wise and equitable 
 manner, that, under the protection of their government, we may 
 live in peace with our neighbours and undisturbed by foreign ene- 
 mies. — In the first age, when the disciples of Christ were liable to 
 be persecuted for their religion by their heathen neighbours, it 
 was highly necessary, by praying for kings and all in authority, to 
 
Chap. II. 
 
 L TIMOTHY. 
 
 197 
 
 deprecatio?is, ^ supplica- 
 tions, (see Heb. v. 7. 
 note 4.) intercessions, 
 AND thanksgivings, be 
 made for all men ; 
 
 2 For kings, and all 
 who are in authority,^ 
 that we may lead a quiet 
 and peaceable life,"* in 
 all godliness and hones- 
 ty. 
 
 3 For this is good^ 
 and acceptable in the 
 sight of God our Sa- 
 viour, 
 
 4 Who commandeth 
 all men to be saved, ^ and 
 to come to the know- 
 ledge of the truth. (See 
 Tit. i. 1. note 4.) 
 
 tions for such good things as are 
 necessary, and intercessions for their 
 conversion, and thanksgivitigs for 
 mercies, be offered in behalf of all 
 men, for heathens as well as for 
 Christians, and for enemies as well 
 as for friends ; 
 
 2 But especially for kings, and 
 all who have authority/ in the state, 
 by whatever name they may be 
 called, that finding us good sub- 
 jects, we may be suffered to lead an 
 undisturbed and peaceable life, while 
 We worship the only true God, and 
 honestly perform every civil and so- 
 cial duty. 
 
 3 For this, that we pray for all 
 men, and especially for rulers, al- 
 though they be heathens, is good for 
 ourselves, a?id acceptable in the sight 
 of God our Saviour, 
 
 4 Who commandeth all men to be 
 saved from heathenish ignorance 
 and Jewish prejudices, and to come 
 to the knowledge of the truth, that is, 
 ofthe gospel, through the preaching 
 of the word. 
 
 make the heathen rulers sensible that they were good subjects. 
 For thus they nnight expect to be less the object of their hatred. 
 
 Ver. 3. For this is good. For the disciples of Christ, thus to 
 pray for all men, especially for their heathen enemies and perse- 
 cutors, was of excellent use to make the latter sensible how good, 
 how patient, and how benevolent, the disciples of Jesus were; and 
 that their religion led them to no seditious practices. In the first 
 ages, this display of the Christian character was the more neces- 
 sary, that the heathens were apt to confound the Christians with 
 the Jews, and to impute to them the odious spirit and wicked prac- 
 tices of the Jews, who confining their benevolence to those of their 
 own religion, cherished a most rancorous hatred of all the rest of 
 mankind. 
 
 Ver. 4. Who commandeth all men to he saved. So *0? ^iXn 'Kcmuq 
 uv^^aTfn? crAvccty should be translated. For the luill of a superior de- 
 clared, is the same as a command. In this sense the word ^8A«<i» is 
 used Luke v. 12., Lordy ixv ^sXus, if thou command, thou canst cleanse 
 me ; 13., .^«A«, / command. Be thou cleansed, — John xxi. 22., "Exv tew 
 
198 I. TIMOTHY. Chap. II. 
 
 5 For there is one God, 5 Elg yw &iog, 11; xai 
 and one Mediator between ^,^,^^^ Q,^ ^^^, u.^oc^rm, 
 Godandmen,themanChnst ^^^^^^^^ Xg/^oj I,<r«r 
 
 6 Who gave himself a ran- 6 'O dsg iavrov avrikvr^o» 
 som for all, to be testified in VTi^ Tcmroov^ ro ^a^Tv^iov ;ta/- 
 due time. ^oig tdwtg. 
 
 rov^iXu /^ivuvj If I command him to remain till I come. — Gal. vi. 13., 
 08A8(r<, The^ command you to he circumcised.- — Heb. x. 5., He saith 
 mcrijice and offerings hk. iBiXY)<rct?, thou dost not command. — Ver. 8., 
 Whole burnt- offerings and sin-offerings — hk i^iXwa^^ thou dost not 
 command. — If «? 5eAg< ?r«vT«? xvhe,'^'^^^ (ru^mi is rightly translated, 
 tvho commaiideth all men to be saved, the apostle's meaning will be, 
 as in the commentary, that God commanded the apostles to save 
 all men from ignorance and vice by preaching the gospel to them. 
 — Pelagius, supposing the apostle to speak of the eternal salvation 
 of all men, thought his meaning was, that God luilleth all men to be 
 saved who will it themselves. — Others, that God tvilleth all men to 
 be saved, who are capable of salvation. — Damascen, that God ori- 
 ginally loxY/e^^ a// men to be saved, and would have saved all men if sin 
 had not entered. — Others, that Godvoillelh all sorts o^ men to be sa- 
 ved. — Others, supposing that Christ is called God our Saviour in 
 this passage, translate o? ^iXu, who desireth all men to be saved. — Es- 
 tius understood this of God^s mlling all men to be saved by us, so 
 far as our prayers and endeavours can contribute to their salvation. 
 But, in support of the translation and interpretation which I have 
 given of this passage, let it be observed, that /o Z><?5fl!W^, sometimes 
 in scripture signifies, to be delivered from ignorance and unbelief 
 This sense the word evidently hath, Rom. xi. 26-, A?idso all Israel 
 shall be saved. That it hath the same sense in the passage under 
 consideration, appears from the apostle's explication — saved, and 
 come to the knovoledge of the truth. — When St Puul ordered prayers 
 to be offered for all men, because God commandeth all men to be 
 saved, he had in his eye Christ's command to his apostles to preach 
 the gospel to every creature, that all might have the knowledge and 
 means of salvation offered to them. See 2 Pet. iii. 9. 
 
 Ver. 5. — 1. For there is one God. After God elected Abraham 
 and his posterity to be his visible church and people, he called 
 himself ///e God of Israel, because no other nation knew and wor- 
 shipped him. From God's taking to himself this title, the Israel- 
 ites inferred, that they were the only objects of his favour, and 
 that he took no care of the rest of mankind. But to shew the Jew- 
 ish Christians the impiety of entertaining such thoughts of God, 
 the apostle put them in mind, that the one God is equally related 
 to all mankind, as their Creator and (Governor; and that the one 
 Mediator gave himself a ransom for all. — In this passage there is 
 an allusion to Zech. xiv. 9. See Rom. iii. 30. note I. 
 
 2. And one Mediator between God and men. Mediator here de- 
 
Chap. II. I. TIMOTHY. 199 
 
 5 For THERE IS one 5 For there is one God, the ma- 
 God,* and one Media- ker, benefactor, and governor of all, 
 tor 2 between God and and one Mediator between God- and 
 men, the man ^ Christ men ; consequently all are equally 
 Jesus. the objects of God's care : this Me- 
 diator is the man Christ Jesus. 
 
 6 Who gave himself a 6 ^/zo voluntarily (John x. 18.) 
 ransom * for all : ^ OF gave himself a ransom, not for the 
 WHICH the testimony is Jews only, but for all. Of which 
 in its proper season,^ doctrine the publication and proof is 
 
 now made, in its proper season ; so 
 that since Christ gave himself for 
 all, it is certainly the will of God 
 that we should pray for all. 
 
 notes one who is appointed by God, to make atonement for the 
 sins of men by his death ; and who, in consequence of that atone- 
 ment, is authorised to intercede with God in behalf of sinners, and 
 empowered to convey all his blessings to them. In this sense there 
 is but one Mediator between God and men, and he is equally related 
 to all. 
 
 3. The man Christ Jesus. By declaring that the one Mediator 
 is the man Jesus Christy St Paul insinuates, that his mediation is 
 founded in the atonement which he made for our sins in the hu- 
 man nature. Wherefore, Christ's intercession for us is quite 
 different from our intercession for one another. He intercedes, 
 as having merited what he asks for us. Whereas we intercede for 
 our brethren, merely as expressing our good will towards them. 
 And because exercises of this kind have a great influence in che- 
 rishing benevolent dispositions in us, they are so acceptable to God, 
 that to encourage us to pray for one another, he hath promised 
 to hear our prayers for others, when it is for his glory and their 
 good. Perhaps the apostle called Jesus a man, here, for this other 
 reason, that some of the false teachers had begun to deny his hu- 
 manity. See Preface to 1 John, sect. 3. If so, it proves thcilate 
 date of the apostle's first epistle to Timothy. 
 
 Ver. 6. — 1. Who gave himself a ransom. AvriXvr^ov. This is an 
 allusion to Christ's words, Matth. xx. 28., To give his life Xvr^ov 
 uvri a ransom for many. — Any price given for the redemption of a 
 captive, was called by the Greeks Ayr^ev, a ransom. But when life 
 was given for life, Estius says they used the word avriAyr^ov. Thus 
 Rom. iii. 24., The justified are said to have uTroXvr^ua-iVj redemption 
 through Jesus Christ. But Rom. viii. 23., u7roXvr^ia<ng signifies de^ 
 liverance simply. Also Deut. vii. 8., to redeem signifies to deliver 
 simply. See Ephes. i. 7. note 1. 
 
 2. For all. This, according to some, means for all sorts of men; 
 agreeably to Rev. v. 9., Thou hast redeemed us to God by thy blood 
 out of every kindred and tongue and blood and people and nation. 
 But the expression will bear a more general meaning, as was shew- 
 ed, 2 Cor. V. 15. note 1. 
 
$00 I. TIMOTHY. Chap. IL 
 
 7 Whereunto I am or- 7 E/^ o Bre^fjv lyo) pctj^v^ 
 dained a preacher, and an ;c(ti aTTO^okog, (oCkTikictv 'kiya 
 apostle, (1 speak the truth ^^ Xp/s-a;, a -^iv^Jjai) Uaff- 
 m Christ and he not,) a ^^.^^^ ^^^^^ ^^ ^^^^^ ^^^ ^^. 
 teacher oi the Gentiles in . 
 
 faith and verity. ' ' 
 
 8 I will, therefore, that 8 BaXof/jCci av Ts^offzvxzfjdcci 
 men pray erery where, lift- rag avh^ccg sv Tocvrt ro'Trat, 
 ing up holy hands, without sTrcci^ovrag off tag %s/^a^ X^^^^ 
 wrath and doubting. Q^^yyjg fcai hcxXoyifffJua. 
 
 9 In like manner also, that 9 TlffocvrMg Z(zt rag yvvcx.!- 
 
 women adorn themselves in ;cag BV fcarasokr} zoff^io), (Jbi- 
 
 modest apparel, with shame- ^^ ^^^^g ^.^^^ ffco(p^offvv7]g fCOff- 
 
 3. Ofvohich the testimony is in its proper season. In this transla- 
 tion I have followed the Vulgate. Cujus testimonium temporibus 
 suis conjirmatum est. The proper season, for publishing and pro- 
 ving that Christ gave himself a ransom for all, was doubtless after 
 he had actually died for that purpose. 
 
 Ver. 7. / speak the truth in Christ, I lie not. This solemn asse- 
 veration, the apostle used, Rom. ix. 1. He introduces it here, in 
 confirmation of his being a herald and an apostle, and a teacher of 
 the Gentiles in the true faith of the gospel, because some in Ephe- 
 sus denied his apostleship, and because he was going to give com- 
 mands quite contrary to their sentiments. On this passage Benson's 
 remark is, <* What writer ever kept closer to his subject than this 
 " apostle ? The more we understand him, the more we admire 
 •' how much every sentence and every word tendeth to the main 
 *• purpose of his writing.** 
 
 Ver. 8. — 1. / command, therefore, that the men pray» As the 
 apostle is speaking of public prayer, his meaning, I suppose, is, that 
 the men, and not the women, were to lead the devotion of the as- 
 sembly ; especially as in ver. 12., he expressly forbids women to 
 speak in the church. 
 
 2. Every where. By this precept, the apostle condemned the 
 superstitious notion both of the Jews and Gentiles who fancied 
 that prayers offered in temples were more acceptable to God, than 
 prayers offered any where else. — This worshipping of God in all 
 places, was foretold as the peculiar glory of the gospel dispensa- 
 tion, Mai. i. 11. 
 
 3. Lifting up ea-tag holy hands, that is, hands not cleansed with 
 water, but hands undefiled with murder, rapine, and other wicked 
 actions. This the Psalmist anciently inculcated, Psal. xxiv. 4. 
 xxvi. 6., as did the prophet Isaiah likewise, chap. i. 16, 17.— There 
 is here an allusion to the custom of the Jews, who, before they 
 prayed, washed their hands, in token of that purity of heart and life, 
 which is necessary to render prayers acceptable to God. 7'he lift- 
 
Chap. II. 
 
 I. TIMOTHY. 
 
 201 
 
 (7 Eli 6, 142. 2.) Fo7' 
 which I was appointed a 
 herald and an apostle, 
 (I speak the truth in 
 Christ, / lie not,') a 
 teacher of the Gentiles 
 in faith and truth. 
 
 8 (b«Ao^««;, see ver. 4. 
 note,) I command^ there- 
 fore, that the men' pray 
 every where, * lifting up 
 holy ^ hands, without 
 
 wrath,* and 
 disputings. 
 
 hccXoyio-fiifgj 
 
 9 In like manner also, 
 that the women adorn 
 themselves in decent ap- 
 parel,' with modesty and 
 
 7 For the bearing o^ which testi- 
 mony concerning the benevolence 
 of God towards all men, and con- 
 cerning Christ's giving himself a 
 ransom for all, / was appointed an 
 herald, or messenger of peace, and 
 an apostle divinely inspired, (I call 
 Christ to witness^ that I speak the 
 truth and lie not,) a teacher of the 
 Gentiles in faith and truth ; that is, 
 in the true faith of the gospel. Ess. 
 iv. 19. 
 
 8 / command^ therefore, that the 
 meti pray for all, (ver. 1.) in every 
 place appointed for public worship, 
 lifting up holy hands ; hands puri- 
 fied from sinful actions ; and that 
 they pray without wrath and dispu^ 
 tings about the seasons and places 
 of prayer. 
 
 9 Inlike manner also, I command 
 that the women, before appearing in 
 the assemblies for worship, adorn 
 themselves in decent apparel, with 
 
 ing up of hands, is put for praying, the thing signified by that ac- 
 tion. 
 
 4. Without tvraih. By ivrath the apostle means an inward re- 
 sentment of injuries, accompanied with a resolution of doing evil 
 to those who have injured us. Perhaps also he meant to condemn 
 the Judaizers for the anger which they often expressed against the 
 Gentile converts, on account of their not obeying the law of Moses, 
 
 5. And disputings, AictXoyKruot sometimes signifies reasonings in 
 one's own mind ; sometimes reasonings and disputings with others. 
 See Luke ix. 46, 47. — The disputings, of which the apostle speaks 
 in this passage, are not those only about the times and places of 
 prayer, but those about other points of religion, whereby bigots in- 
 flame themselves into rage against those who differ from them — 
 This precept of the word of God ought to be well attended to, by 
 all who lead the devotion of others in the public assemblies, that 
 they may beware of introducing their private resentments, and an- 
 gry passions, into their addresses to the Deity. 
 
 Ver. 9. That the rvomen adorn themselves, x.xrx<foXyj Kou-^ia,^ in decent 
 apparel. The ^oXvt of the Greeks was a kind of garment used by 
 the women, which reached down to their ancles. The Kxtx^cXn, 
 according to Theophylact and CEcumenius, was a long upper gar- 
 ment which covered the body every way Ke<rfn«i signifies not on- 
 
202 
 
 I. TIMOTHY. 
 
 Chap. II. 
 
 facedness and sobriety ; not 
 with broidered hair, or gold, 
 or pearls, or costly array ; 
 
 10 But (which becometh 
 women professing godliness) 
 with good works. 
 
 1 1 Let the women learn 
 in silence with all subjec- 
 tion. 
 
 1 2 But I suffer not a wo- 
 man to teach, nor to usurp 
 authority over the man, but 
 to be in silence. 
 
 13 For Adam was first 
 formed, then Eve, 
 
 14 And Adam was not 
 deceived ; but the woman, 
 being deceived, was in the 
 transgression. 
 
 rj X^vffco, 7] (Jbapyaptrcctg, ^ 
 
 10 AXX* (J TT^STret yvmi^iv 
 zroCkfiXkoiJjivaig ^gocsSs/ai') hi 
 s^y&)v aya^ojv. 
 
 11 Tvvf] zv '/i(Tvxia, UjdvGd' 
 verco zv Tvoccr; VTrorayrj. 
 
 12 Tvmiy.i h hihaffzziv ax, 
 
 13 AhaiJj ya^ T^OTog g- 
 
 14 Ka; Ahoc(jb ax, y]7rczrri^r}' 
 7} h yvvri ccTrccryjdsiffa, sv toc- 
 ^ccQocffet yeyove. 
 
 \y what is beautiful, but what is neat and clean, and suitable to 
 one's station. For, in this passage, the apostle doth not forbid, 
 either the richness or expensiveness of the dress of women in ge- 
 neral, as is plain from the commendation given to the virtuous wo- 
 man, Prov. xxxi.21, 22., who, through her industry, clothed all 
 her household with scarlet, and herself with silk and purple ; not 
 to mention, that the good of society requires persons to dress the?m- 
 selves according to their rank and fortune. What the apostle for- 
 bids is, that immodest manner of dressing which is calculated to 
 excite impure desires in the spectators ; also that gawdiness of 
 dress which proceeds from vanity, and nourishes vanity; in short, 
 that attention to dress which consumes much time, leads women 
 to neglect the more important adorning of their mind, makes them 
 careless of their families, and runs them into expenses greater than 
 their husbands can afford. See 1 Pet. iii. 3. note. — How apt the 
 eastern women were to indulge themselves in finery of dress, we 
 learn from the prophet Isaiah's description of the dress of the 
 Jewish ladies in his time, Isa. iii. 16. — 24-. 
 
 Ver. 10. Becometh xjoomen professing godliness. As in scripture, 
 Ungodliness often denotes Idolatry and false religion in general, 
 godliness in this verse may signify true religion^ and particularly 
 the Christian religion ; a meaning which it has likewise, chap. iii. 
 16. — By introducing this precept concerning the women's dress, 
 immediately after his precepts concerning public prayers, the apos- 
 tle, I think, cautioned women against appearing in gawdy dres-ses, 
 when they joined in the public worship. This is evident from the 
 subsequent verse, which forbids them to speak in the church. — 
 
Chap. II. 
 
 I. TIMOTHY. 
 
 203 
 
 sobriety, not mth plait^ 
 ed hair ONLY, or gold, 
 or pearls, or costly rai- 
 ment. 
 
 10 But (which beco- 
 meth women professing 
 godliness') (^<«, 119.) 
 with good works. (See 
 1 Pet. iii. 6. notes. 
 
 1 1 Let a woman learn 
 in silence with all sub- 
 mission. 
 
 12 (A£, 105.) For I do 
 not allow a woman to 
 teach, nor to usurp au- 
 thority over a man,' but 
 to he silent. 
 
 13 For Adam was first 
 formed, then Eve. (1 
 Cor. xi. 9.) 
 
 14 (Kat;, 224.) Besides, 
 Adam was not decei- 
 ved.' But the woman 
 being deceived, became 
 in transgression. 
 
 modesty and sobriety, which are their 
 chief ornaments, not with plaited 
 hair only, or gold^ or jewels, or em- 
 broidered raiment ; in order to 
 create evil desires in the men, or 
 a vain admiration of their beauty. 
 \0 But, instead of these vain or- 
 naments, let them {as becometh wo- 
 men professing the Christian 7^eli- 
 gion,) adorn themselves with works 
 of charity, which are the greatest 
 ornaments of the female character, 
 and to which the tender heartedness 
 of the sex strongly disposeth them. 
 
 1 1 Let every woman receive iri- 
 struction in religious matters fi'om 
 the men in silence, with entire sub- 
 mission, on account of their imper- 
 fect education, and inferior under- 
 standing. 
 
 12 For I do not allow a woman to 
 teach in the public assemblies, nor 
 in any manner to usurp authority 
 over a man ,- but I enjoin them, in 
 all public meetings, to be silent. 
 
 1 3 The natural inferiority of the 
 woman, God shewed at the crea- 
 tion ; Jbr Adam was Jirst formed^ 
 then Eve, to be a helpmeet for him. 
 
 1 4 Besides, that women are na- 
 turally inferior to men in under- 
 standing, is plain from this ; Adam 
 was not deceived by the devil ; but 
 the woman being deceived by him, 
 
 fell into transgression. 
 
 See 1 Pet. iii. 3., where the same direction is given to women con- 
 cerning their dress. 
 
 Ver. 12. Nor to usurp authority over a man. The Greek word 
 ttvBivrtiv signifies both to /mwand ^0 exercise authority over another. 
 In this passage it is properly translated, usurp authority : Because 
 when a woman pretends to exercise authority over a man, she ar- 
 rogates a power which does not belong to her. See 1 Cor. xi. 5. 
 note 1. xiv. 34. note. 
 
 Ver. 14. — 1. Besides, Adam was not deceived. The serpent did 
 not attempt to deceive Adam. But he attacked the woman, know- 
 
204 I. TIMOTHY. Chap. tl. 
 
 15 Notwithstanding, she 15 ^oo^nffirai h ha rng 
 
 shall be saved in child-bear- rzKvoyonag, iav iLumtjiv gv x/- 
 
 mff, II they contniue in faith, ^r. ^ ' 
 
 and clianty, and holiness, ^ ' / r-. 
 
 with sobriety. /^^^" <rc,(pgoavvni. 
 
 ing her to be the weaker of the two. Hence Eve, in extenuation 
 of her fault, pleaded, Gen. iii. 13., The serpent beguiled me, and I 
 did eat. Whereas Adam said, ver. 12., The tvonian xvhom thou 
 gavest to be with me she gave me of the tree, and 1 did eat ; insinua- 
 ting, that as the woman had been given him for a companion and 
 help, he had eaten of the tree from affection to her. — In this view 
 of the matter, the fall of the first man stands as a warning to his 
 posterity, to beware of the pernicious influence which the love of 
 women, carried to excess, may have upon them to lead them into 
 sin. — What is mentioned, Gen. iii. 22., Behold the man is become as 
 one of us, to know good and evil, does not imply that Adam was ei- 
 ther tempted or deceived by the serpent, from an immoderate de- 
 sire of knowledge. It relates to the woman alone, according to 
 the known use of the word Man, which in the Greek and Latin 
 languages, as well as in the Hebrew, signifies 7nan and woman in- 
 discriminately. Hence it is said, ver. 24'., So he drove out the man ; 
 that is, both the man and the woman. See Spect. vol. vii. NO. 510. 
 —The apostle's doctrine, concerning the inferiority of the woman 
 to the man in point of understanding, is to be interpreted of the 
 sex in general, and not of every individual ; it being well known, 
 that some women, in understanding, are superior to most men. 
 Nevertheless, being generally inferior, it is a fit reason for their 
 being restrained from pretending to direct men in affairs of impor- 
 tance; which is all the apostle meant to prove. 
 
 2. But the woman being deceived, became in transgression. The 
 behaviour of Eve, who may be supposed to have been created by 
 God, with as high a degree of understanding as any of her daugh- 
 ters ever possessed, ought to be remembered by them all, as a 
 proof of their natural weakness, and as a warning to them to be on 
 their guard against temptation. — Perhaps also the apostle men- 
 tioned Eve*s transgression on this occasion, because the subjection 
 
 CHAP. III. 
 
 View and Illustration of the Directions given in this Chapter. 
 
 BECAUSE many false teachers were now spreading their 
 erroneous doctrines with great assiduity among the Ephe- 
 sians, St Paul judged it necessary that Timothy, to whom he 
 hiid committed the care of the church at Ephesus, should be 
 
Chap. IL I. TIMOTHY. 205 
 
 15 (As, 100.) However 15 However^ though Eve was first 
 she shall be saved (5<« in transgression, and brought death 
 riKvoyonxg) through child- on herself, her husband, and her 
 bearing,^ if they live^ in posterity, the female sea: shall be sa- 
 faith and love and holi- ved equally with the male, through 
 ness, with sobriety. child-bear i7)g ; through bringing 
 
 forth the Saviour ; if they live in 
 faith and love^ and chastity^ with 
 
 that sobriety which I have beenre- 
 
 commending. 
 
 of women to their husbands was increased at the fall, on account 
 of Eve's transgression, Gen. iii. 16. 
 
 Ver^ 15. — 1. She shall be saved through child-bearing. The word 
 <rA(rir»i, savedy in this verse, refers to ^ ywvi, the tvomoiZy in the fore- 
 going verse, who is certainly Eve. But the apostle did not mean 
 to say, that she alone was to be saved through child-bearing ; but 
 that all her posterity, whether male or female, are to be saved 
 through the cliild bearing of a woman ; as is evident from his add- 
 ing, If they live in faith, and love, and holiness, with sobriety. For, 
 safety in child-bearing doth not dependon thatconditionatall; since 
 many pious women die in child-bearing, while others of a contrary 
 character are preserved — The salvation of the human race through 
 child-bearing, was intimated in the sentence passed on the serpent, 
 Gen. iii. 15., I mil put enmity between thee and the woman, and be- 
 tween thy seed and her seed ; it shall bruise thy head. According- 
 ly, the Saviour being conceived in the womb of his mother by the 
 power of the Holy Ghost, he is truly the seed of the woman who was 
 to bruise the head of the serpent. And a woman by bringing him 
 forth, hath been the occasion of our salvation. — V'ulg. Perfiliorum 
 generationem, 
 
 2. If they live in faith. The original word (/.nvaa-i, is rightly 
 translated live ; for so it signifies in other passages, particularly 
 Philip, i. 25. — The change in the number of the verb from the 
 singular to the plural, which is introduced here, was designed by 
 the apostle to shew, that he-does not speak of Eve, nor of any par- 
 ticular woman, but of the whole sex. See Ess. iv. 14. 
 
 assisted by a number of bishops and deacons, well qualified to 
 teach the people. Wherefore, after observing what an ho- 
 nourable office that of a Christian bishop is, ver. 1. — he de- 
 scribed the qualities and virtues necessary in one who aspires 
 to attain it, whereby it appears, that an able and faithful 
 Christian bishop is a person most venerable on account of his 
 character, as well as on account of his office, ver. 2. — 7. — In 
 
206 ViE^. I. TIMOTHY. Chap. III. 
 
 like manner, the apostle described the qualifications and vir- 
 tues necessary in a Christian deacon, ver. 8, 9. — and that none 
 might be appointed to these offices, who were not of a good 
 character, he ordered them to be proved, that is, ordered their 
 names to be published to the people, that if any person had 
 aught to say against them, he might have an opportunity to 
 speak it. And if no accuser appeared, they were to be con- 
 sidered as of an unblemished reputation, and were to be in- 
 vested with the proposed office, ver. 10. — The apostle likewise 
 described the character of those women who were to be em- 
 ployed as female presbyters, in teaching the young of their 
 own sex the principles of the Christian faith ; and as female 
 deacons, in taking care of the sick and the poor, ver. 11 — Far- 
 ther, by observing that the deacons, who performed their of- 
 fice well, purchased to themselves a good degree, the apostle, 
 I think, insinuated, that the most faithful of the deacons might 
 be chosen bishops, ver. 13. — These things he wrote to Timo- 
 thy concerning the doctrine he was to teach, the errors he was 
 to confute, the manner of performing the public worship, the 
 behaviour and dress of the women in their assemblies for wor- 
 ship, and the character and qualifications of the persons Ti- 
 mothy was to ordain bishops and deacons, notwithstanding he 
 hoped to come to him soon, ver. 14^. — Or, if any accident pre- 
 vented his coming, having written these things in this letter, 
 Timothy might know in what manner to behave himself in 
 
 Old Translation. Greek Text. 
 
 / Chap. 111. 1 This is a i Tlisog 6 Xoyog' E/ rig 
 ". true saying. If a man desire sTTiffKOTr^g o^eysruf, zaXs e^ys 
 , the office of a bishop, he de- zTndvuj'^i, 
 sireth a good work. 
 
 2 A bishop then must be 2 As/ av rov STnffxoTov av- 
 
 blameless, the husband of z7Si\7i'7rrov simi, [jjtccg yvvaiKog 
 one wife, vigilant, sober, of 
 
 Ver. 1. — 1. If one earnestly seeketh. The word og^iyirxi properly 
 signifies the eager desire and endeavour of a hungry person to ob- 
 tain food. But it is used also to express any strong desire what- 
 ever. It is a more forcible word than iTri^^u^ desires, in the sub- 
 sequent clause, which likewise signifies strong desire, and might 
 be translated coveteih. 
 
 2. The office of a bishop. This, in the Syriac version, is, concu- 
 piscit Preshyterium, covets the Eldership. See 1 Tim, v. 17- note 1., 
 Tit. i. 5. note 3. 
 
 3. He desireth an excellent tvork. A bishop's office is termed 
 i^yov, a xvor/cy to intimate, that he must not spend his life in ease 
 
Chap. III. I.TIMOTHY. View. 207 
 
 the house, or temple of God, now committed to his care ; which 
 therefore was neither the temple at Jerusalem, far less that at 
 Ephesus, but the church of Christ at Ephesus, consisting of 
 all in that city who believed. And to excite Timothy to ,be 
 diligent in teaching true doctrine, zealous in opposing error, 
 and cautious in ordaining persons to sacred offices, he told 
 him, that in regard the Catholic Christian church is the tem- 
 ple in which the living God is worshipped, and the knowledge 
 of true religion is preserved, and the practice of virtue is main- 
 tained, it is actually the pillar and support of the truth, 
 ver. 15. — By giving that honourable appellation to the Chris- 
 tian church, the apostle hath insinuated, that therein are kept, 
 not the mysteries of any of the heathen gods, but the far great- 
 er mystery of godliness, or true religion, to be made known, 
 not to a few initiated persons, as the heathen mysteries were, 
 but to all mankind. — Lastly, to shew the greatness of the mys- 
 tery of godliness which is kept in the Catholic Christian 
 church, the apostle explained the particulars of which it con- 
 sists, ver. 16. — Thus, by tacitly contrasting the Christian 
 church with the temples of Ephesus and Jerusalem, and by 
 displaying the far more noble purposes for which it was erect- 
 ed, the apostle hath shewed how vastly superior it is to all the 
 most magnificent material fabrics, which have ever been rear- 
 ed, for the worship of God, by the hands of men. 
 
 New Translation. Commentary. 
 
 Chap. III. 1 This Chap. III. 1 When about to e- 
 saying is true, if one lect bishops, thou shouldest remem- 
 earnestly seeketh^ the of- hev\\\£iithissayingistrue,Ifoneear- 
 fice of a bishop,^ he de- nestly seeketh the office of a bishop, he 
 sireth an excellent^ work, desircth a work, which, though very 
 
 laborious, is l)0th honourable and be- 
 neficial, as it promotes the glory of 
 God, and the good of mankind. 
 2 (Ag{ »v) Therefore a 2 Therefore a bishop ought to be 
 bishop must be U7iblamed, free from blame ; the husband of one 
 the husband of one wife, ^ 'wife, at a time ; attentive to his 
 
 and idleliess, but in a continued application to the duties of his 
 office. It is also termed kocXov t^yov, a good or excellent tvork, be- 
 cause of its honourableness and usefuhiess. See 2 Tim. ii. 2. 
 note 2. — The words xecXo? and ayu^og are often used promiscuously, 
 to denote what is morally good. But when they are distinguished, 
 xfifAog includes also the idea o^ honour y and ocyx^o<; the idea o^ profit. 
 Ver. 2. — 1. The husband of one tvife. That the gospel allows wo- 
 men to marry a second time, is evident from 1 Cor. vii. 9. 39. By 
 
208 I. TIMOTHY. Chap. III. 
 
 good behaviour, given to uvhoa, vr}<poiXsov, aco^^ova, 9co(T- 
 hospitality, apt to teach ; ^;o^^ pXo^sm, hihaKTiKov 
 
 parity of reason, it allows men to marry a second time likewise. 
 Wherefore, when it is said here, that a bishop must be — the husband 
 of one wife ; and 1 Tim. v. 9., that the widow who is employed by 
 the church in teaching the young of her own sex the principles of 
 the Christian religion, must have been the wife of one husband, the 
 apostle could not mean, that persons who have married a second 
 time are thereby disqualified lor sacred offices. For in that case, 
 a bishop, whose wife dies while he is young, must lay down his 
 office, unless he can live continently unmarried. The apostle's 
 meaning, therefore, in these canons, is, that such persons only are 
 to be intrusted with sacred offices, who, in their married state, have 
 contented themselves with one wife, and with one husband, at a 
 time ; because thereby they have shewed themselves temperate in 
 the use of sensual pleasures. — As the Asiatic nations universally 
 practised polygamy, from an immoderate love of the pleasures of 
 the flesh, the apostle, to bring mankind back to use marriage ac- 
 cording to the primitive institution, which enjoined one man to be 
 united to one woman only, at a time, ordered by inspiration, that 
 none should be made bishops but those who, by avoiding polygamy, 
 had shewed themselves temperate in the use of sensual pleasures. — 
 In like manner, because, according to our Lord's determination, 
 Mark, X. 2. — 12., persons who divorced each other unjustly, were 
 guilty of adultery when they married themselves to others; also 
 because such really had more wives and husbands than one at a 
 time; as was the case with the womjTn of Samaria, mentioned (t^i 
 John iv. 18., the apostle, to restrain tnese licentious practices, 
 which were common among the Greeks and Romans as well as a- 
 inong the Jews, ordered that no widow should be chosen to in- 
 struct the younger women, but such as had been the wife of one 
 husband only at a time, 1 Tim. v. 9. 
 
 It may be objected, perhaps, that the gospel ought to have pro- 
 hibited the people, as well as the ministers of religion, from poly- 
 gamy and divorce, if these things were morally evil. — As to di- 
 vorce, the answer is, by the precept of Christ, all, both clergy and 
 people, were restrained from unjust divorces. And with respect 
 to polygamy, being an offence against political prudence rather than 
 against morality, it had been permitted to the Jews by Moses, 
 Deut. xxi. 15., on account of the hardness of their heart, and was 
 generally practised by the eastern nations as a matter of indiffe- 
 rence. It was therefore to be corrected mildly and gradually, by 
 example, rather than by express precept. And, seeing reforma- 
 tion must begin somewhere, it was certainly fit to begin with the 
 ministers of religion, that, through the influence of their example, 
 the evil might be remedied by disuse, without occasioning those 
 domestic troubles and causeless divorces, which must necessarily 
 have ensued, if by an express injunction of the apostles, husbands, 
 
Chap. III. I. TIMOTHY. 209 
 
 vigilant,* prudent,^ of duty and to his people ; prudent in 
 comely behaviour,'* hospi- his conduct ; of' comely behaviour ; 
 table, Jit to teach, (2 hospitable to strangers \Jit to teach, 
 Tim. ii. 24.) by having good knowledge of the 
 
 things he is to teach, a clear man- 
 ner of expressing his thoughts, and 
 an earnest desire to instruct the ig- 
 norant. 
 
 immediately on their becoming Christians, had been obh'ged to put 
 away all their wives except one. Accordingly, the example of the 
 clergy and of such of the brethren as were not married at their 
 conversion, or who were married only to one woman, supported 
 by the precepts of the gospel which enjoined temperance in the 
 use of sensual pleasure, had so effectually rooted out polygamy 
 from the church, that the emperor Valentinian, to give counte- 
 nance to his marrying Justina, during the life of his wife Severa, 
 whom he would not divorce, published a law permitting his sub-! 
 jects to have two wives at a time, Socrat. Ecc. Hist. Lib. iv. c. 31. 
 The direction I have been considering, does not make it neces- 
 sary to one's being a bishop, that he be a married person, as 
 Vigilantius, a presbyter of the church at Barcelona, in the end of 
 the fourth century, contended : But the apostle's meaning is, that 
 if such a person be married, he njust, as was observed above, have 
 only one wife at a time. This appears from ver. 4-., where it is re- 
 quired of a bishop, that he have his children in subjection. For 
 surely that requisition doth not make it necessary to one's being 
 a bishop, that he have children ; but that if he have children, they 
 be obedient to him. — Now, although it be nqt necessary to one's 
 being a bishop, that he be married, yet if a young unmarried man 
 be made a bishop, it m^y be proper, for avoiding temptation, that 
 he marry, if he haye not the gift of continency. See chap. v. 16. 
 note. 
 
 2. Vigilant. Because the word vyi(poiXiov comes from v^!pg<y, to be 
 sober, in opposition to one's being drunk, Estius thinks it should, 
 in this passage, be translated sober. But as sobriety is mentioned, 
 ver. 3., and as n^uv signifies also to ivatchy its derivative n^pccXm 
 may very properly be translated vigilant or attentive. For, certain- 
 ly it is a chief quality in a bishop, to be attentive to all the duties 
 of his office, and to his flock. 
 
 3. Prudent. 'Zucp^ovos,^ Sance mentis. This word signifies a per- 
 son whose mind is well regulated, and free from all excesses of pas- 
 sion of every kind ; so might be translated, one tvho governs hispas' 
 sioris. 
 
 4. Of comely behaviour. Koa-f^iov, from tcoa-f^stJ, to set in order, to 
 adorn. This may signify, that a bishop's discourse, his dress, his 
 visage, his gait, his manners, must all be suitable to the gravity of 
 his function. — The word Tn^ip^ovx respects the inward man, but xar- 
 fciov, the outward, 
 
 VOL. IV. pf 
 
210 I. TIMOTHY. Chap. III. 
 
 3 Not given to wiiie, no 3 Mtj TSamvov, fjbr] •nrXrj^cTrjv, 
 striker, not greedy of filthy ^^ aKTxeoyJh' aXX' ertUKf], 
 lucre ; but patient, not a ap-Kocpyv^o,' 
 brawler, nor covetous ; < /u ^ r b / b 
 
 4 One that ruleth well his 4 Ta idm oiZ8 zaXug zff^ot- 
 
 own house, having his chil- ^a[Jbivoi>, rB?cm i^ovTa iv vtco- 
 
 dren in subjection with all ^-..,« ..cn-r, -r-^/rv,.- /^c„,m^««-Ar. 
 
 •^ Tccyri ^LiTcc zuCi(TJ^g ffs^voTJ^TOg. 
 
 5 (For if a man know not 5 (E/ ^s r/? m tha oiza 
 how to rule his own house, TS^o^rimi ax, oih, Tscog izscMcuag 
 how shall he take care of the q^^ sT/^2X??(rsra/ ;) 
 
 church of God ?) ' 
 
 6 Not a novice, lest being g M;; mipVTOv^ tvcL (jutj rv- 
 lifted up with pride, he fall 
 
 5. Hospitable. <t>i>>o%ivoii literally, a lover of strangers. See Rom. 
 xii. 8. note 5., where the obligation which lay on the bishops, in 
 the primitive times, to be hospitable to such of the brethren as were 
 strangers, or poor, or persecuted, is explained. Yet the bishop's 
 hospitality was not to be confined to the brethren. He was to ex- 
 tend it to his heathen acquaintance also, and even to such stranger 
 heathens, as agreeably to the manners of the times, came to him, 
 drawn by his reputation for beneficence. The reason was, by re- 
 ceiving such into his house, he would have an opportunity of re- 
 commending the Christian religion to them by his conversation and 
 example. From this account, it is evident, that the hospitality an- 
 ciently required in a bishop, was not what is now meant by that 
 word ; namely, the keeping a good table and an open house for 
 one's friends, and others, who are able to make him a return in 
 kind ; but it consisted in entertaining strangers of the character 
 just now described ; the poor also and the persecuted for the sake 
 of religion. — That the bishop might be able to exercise this gene- 
 ral hospitality which the manners of the times (See 1 Cor. ix. 5. 
 note 1.) made necessary, their churches supplied them with a li- 
 beral maintenance. But now that the ancient customs are chan- 
 ged, and inns are every where open, in which travellers, for their 
 money, can be as well accommodated as in private houses, there 
 is little occasion for what the apostle calls hospitalit7/.--The bene- 
 volent disposition of a bishop, in the present state of things, will 
 be more properly exercised in relieving the poor, who are much 
 more numerous now among Christians, than in the first ages. For 
 then, the profession of the gospel exposing men to persecution, 
 few embraced our religion, who had not some degree of probity. 
 The brethren therefore in these days, being generally men of prin- 
 ciple, would not, without cause, be burdensome to the community 
 to which they belonged. But at present, in the countries where 
 Christianity is professed, and where the church comprehends ma- 
 ny, who, though they call themselves Christians, have no principle 
 of religion at all, the number of the poor who must be relieved is 
 exceedingly great. 
 
Chap. III. 
 
 I. TIMOTHY. 
 
 211 
 
 3 Not given to wine,^ 
 no striker, not one who 
 earns money hy base me- 
 thodsy but equitable (see 
 Philip, iv. 5. note 1.) not 
 a brawler, no7' covetous. 
 
 4 One who ruleth well 
 bis own house, ^ having 
 his children in subjection 
 TO HIM with all gravity. 
 (See Tit. i. 6. notes.) 
 
 5 For if one know not 
 how to rule his own 
 house, how shall he take 
 care of the church of 
 God? 
 
 6 Not a new convert^^ 
 lest being piiffed up with 
 
 3 He must not be addicted towifie, 
 ?ior of such a hasty temper as to be 
 a striker of those who provoke him, 
 nor one who gains money by sinfiil, or 
 even by dishonourable occupations ; 
 but equitable in judging of the of- 
 fences which any of his flock may 
 commit ; not a noisy abusive quar- 
 relsome talker^ nor covetous in his 
 dealings. 
 
 4? He must be one who possesseth 
 such wisdom and firmness, as to go- 
 vern property his own family. In par- 
 ticular, he must have his children in 
 subjection to him : as becometh the 
 gravity of his character, and his re- 
 putation for prudence. 
 
 5 For if one be not capable of go- 
 verning so small ^ society as his own 
 
 family^ but suffers his children to be 
 disobedient and vicious. How shall 
 he goverfi in a proper manner that 
 greater and more important socie- 
 ty, the church of God ? 
 
 6 A bishop must be not one new- 
 ly converted, lest, being puffed up 
 
 Ver. 3. — 1. Not given to toine. The apostle condemns in a bi- 
 shop frequent and much drinking, although it should not be car- 
 ried the length of intoxication ; because by much drinking, much 
 time is wasted, the faculties of the mind are enervated, and a sen- 
 sual disposition is cherished. 
 
 2. Who earns money by base methods. So the word uKr^^oKz^n^, 
 (Sordidum quastumfaciens. Scapula), properly signifies. — As ma- 
 ny of the brethren in the first age maintained themselves by their 
 own labour, it might happen, that the occupations which they fol- 
 lowed in their heathen state, and which they continued to follow, 
 after they became Christians, were not very reputable. Where- 
 fore, to discourage trades of that sort, and especially to prevent 
 the ministers of religion from gaining money by sinful and even by 
 low methods, the apostle ordered that no one should be elected a 
 bishop who was engaged in such occupations. 
 
 Ver. 4. One who ruleth well his own house, A bishop must not 
 only rule his own family, but he must rule it well ; rule it so as to 
 promote religion and virtue in all its members ; rule it calmly, but 
 firmly, never using harshness where gentleness and love will pro- 
 duce the desired effect; also he must afford to his family, accord- 
 ing to his circumstances, what is necessary to their comfortable 
 subsistence. 
 
212 I. TIMOTHY. Chap. III. 
 
 into the condemnation of the cp^^ug. Big xpiujca BuuTsar) m 
 
 7 Moreover, he must have 7 As; ds avrop y.cci u^ocptu- 
 a ffood report of them which ^,^,„ ^^-i^.. , ., '^ a . 
 ar! without ; lest he fall into ^^ ^^^^^ '^f «^^ ^^^ ^^^^^^ 
 reproach, and the snare of ''^ (^^ ''^ opsidi^jioy B[j.'^e^r} zcci 
 the devil. 7*focyiocc rov oia^oka, 
 
 8 Likewise must the dea- g Aicczovi^g a^travrcog ffstJb- 
 cons 6>^ ffrave, not double- „„^ ,,^ ^.1 .«.,,. .. ni 
 tonffued, not o-iven to much ^ / ^ r ' » , 
 wini, not greedy of filthy '^?»«X«'"™?. M a'-rxgo^-^g^e/j- 
 lucre ; 
 
 9 Holding the mystery 9 Exovrccg to [Jbv^ri^iov ryjg 
 of the faith in a pure con- ^^^^^^ g, ^^^^^^^ ffvvsidmr 
 
 science. 
 
 Ver. 6, — 1. Not a new convert. Nso(pvrovy literally, one neiuly in- 
 grafted ; namely, into the body of Christ by baptism ; one newly 
 converted. Such were not to be made bishops, because being im- 
 perfectly instructed in the Christian doctrine, they were not fit to 
 teach it to others. — Besides, as their constancy and other virtues 
 had not been sufficiently tried, they could have had little authori- 
 ty, especially with the brethren of longer standing and greater ex- 
 perience. 
 
 2. Lest rv(pco^ii^ being puffed up, Bengelius says, 'rv(pu is of the 
 same signification with Kcaa, that rot^o? is a smoky heat void ajjiame^ 
 and that they are said Ty;p«c-.^«;, whom wine, or pride, or an high 
 opinion of their own knowledge, intoxicates and makes giddy. See 
 2 Cor. X. 5. note 1. 
 
 3. Fail into the condemnation of the devil. According to Eras- 
 mus, this clause should be translated. Fall into the condemnation of 
 the accuser ; a sense which the word J»«woAo5 hath, ver. 11. For he 
 supposes that by the accuser is meant, the unbelieving Jews and 
 Gentiles, who were ready to condemn the Christians for every mis- 
 demeanour. But others understand the apostle as speaking of that 
 evil spirit, who in scripture is called the Devilt and who was cast 
 out of heaven for his sin, 2 Pet. ii. 4., Jude, ver. 6., which in this 
 passage is insinuated to have been pride ; but in what instance, or 
 how shewed, is no where told. There are, who think he refused 
 some ministration appointed him by God. Others, that he would 
 not acknowledge the Son of God as his superior. 
 
 Ver. 7. May not fall into reproach^ and the snare of the deviL 
 Here it is intimated, that the sins which one hath formerly com- 
 mitted, when cast in his teeth, after he becomes a minister, may 
 be the means of tempting him to repeat these sins, by the devil's 
 suggesting to him, that he has little reputation to lose. Nor is this 
 the only evil. The people knowing his former miscarriages, will 
 be the less affected with what he says to them. — All who are can- 
 didates for the ministry ought to consider these things Seriously. 
 
Chap. HI. 
 
 I. TIMOTHY. 
 
 213 
 
 pride,* he fall into the 
 condemnation of the de- 
 vil.' 
 
 7 {^h 104.) More- 
 over he must even have a 
 good testimony from those 
 without, that he may not 
 fall into reproach,^ and 
 the snare of the devil. 
 
 8 The deacons in like 
 manner must be graved 
 not double-tongued, not 
 giving THEMSELVES to 
 much wine, 7iot persons 
 *uoho earn money by base 
 methods, 
 
 9 Holding fast the 
 mystery' of the faith 
 mth a pure conscience 
 (Chap. i. 19.) 
 
 xmth pride on account of his promo- 
 tion, he fall into the punishment in^ 
 fiicted on the devil, 
 
 7 Moreover^ before his conver- 
 sion, he must have behaved in such 
 a manner, as even to have a good tes- 
 timony from the heathens ; that he 
 may not be liable to reproach^ for the 
 sins he committed before his con- 
 version, and fall into the snare of the 
 devil, who by these reproaches may 
 tempt him to renounce the gospel. 
 
 8 The deaconSi in like manner, 
 must be of a grave character, not 
 double-to7igued, speaking one thing to 
 this person, and another to that, on 
 the same subject : Not giving them- 
 selves to much wine i not persons 
 nsoho earn money by base methods. See 
 ver. 3. note 2. 
 
 9 He must holdfast the doctrines 
 of the gospel mth a pure conscience. 
 He must not from fear or self-inte- 
 rest either conceal, or disguise these 
 
 doctrines. 
 
 Ver. 8. The deacons (See Rom. xvi. l.note 3.) in like manner 
 must be grave. The word <rifAvii<;y translated graven includes also the 
 ideas of dignity and stayedness. These qualities were required in 
 deacons, because they seem to have been employed in teaching. 
 See ver. 9 note. 
 
 Ver. 9. Holding fast the mystery of the faith. In the opinion of 
 many, this is the doctrine of the salvation of the Gentiles by faith, 
 without the works of the law of Moses, called the mystery of God*s 
 mil, Ephes. i. 9. And the mystery vohich hath been hid from ages 
 and generationsy Col. i. 26. But I rather think it denotes the doc- 
 trine of the gospel in general, called 1 Cor. ii. 7. A viystery ; and 
 ver. 16. of this chapter, the mystery of godliness.— The apostle's di- 
 rection implies, that a deacon should be both sound in the faith, 
 and conscientious in maintaining it. And although the apostle 
 hath not mentioned it, Timothy, from this direction concerning 
 deacons, must have been sensible that it was equally necessary in 
 bishops, as in deacons, to hold the mystery of the faith with a pure 
 conscience. — Soundness in thefaith being required in deacons, it is 
 a presumption that they were sometimes employed in teaching : 
 but whether by preaching, or by catechising, is hard to say. They 
 likewise performed the office of readers in the church. See Beza 
 here. 
 
214 I. TIMOTHY. Chap. III. 
 
 10 And let these also first lo Koci ^roi ^2 ho%,i(Jba?^S(T' 
 be proved; then let them ^^^civ tc^c^tov, siroc hoLKom- 
 use the office of a deacon, ^^^^^^ anyKKy^roi ovriq, 
 heingjoimd blameless, 
 
 11 Even so must their n TvvcitKdg uaavrag (re(/j- 
 wives Z>^ grave, not slander- ^a^, [/^r] hoc&o-kag, pr}<paXeiigy 
 
 ers; sober, faithful in all 
 
 things. 
 
 Ver. 10. But let these also be proved Jirst. The word also^ im- 
 plies, that the rule for trying the character of the deacons, was to 
 be observed with relation to bishops. The rule was this : They 
 published in their assemblies for worship, the names of the persons 
 designed for ecclesiastical functions, that if any one had aught to 
 accuse them of, they might shew it. So we are told by Lampri- 
 dius, in his life of Alexander Severus, torn. ii. c. 46., quoted at 
 large. Truth of the Gospel Hist. p. 331., who, it seems, wished to 
 have the same method followed in appointing the governors of pro- 
 vinces ; and alleged the example of the Jews and Christians, who 
 published the names of their ministers, before they established them 
 in their offices. Now although Lampridius speaks of a rule ob- 
 served by the Christians in the time of Alexander Severus, pre- 
 vious to their admitting persons to be bishops and deacons, it was 
 a rule so natural and reasonable, that we may suppose it was pre- 
 scribed by the apostles, and that it is referred to in this passage, 
 where he ordered persons to be proved before they exercised the 
 deacon's office. But Estius thinks the apostle in this direction, 
 required that no one should be made either a bishop or a deacon, 
 till he had given proof both of his stedfastness in the faith, and of 
 his other virtues, during a reasonable space of time after his con- 
 version. The other interpretation, however, agrees better with the 
 subsequent clause, being ecviyxMiti, unaccused. 
 
 Ver. 11. — 1. The women, in like manner, must be grave. In trans- 
 lating Tvvctutoi,^, by the word tvomen, 1 have followed the Vulgate, 
 which hath here Midieres similiter pudicas, the women in like man- 
 ner must be modest ; because I see no reason for its being made a 
 qualification of deacons to have wives vigilant and faithful in all 
 things ; especially as it is not made a qualification of bishops to 
 have wives of that character. Besides, Chrysostom and the Greek 
 commentators, with the most ancient Latin fathers, were of opi- 
 nion, that the apostle, in this passage, is speaking both of those 
 women who in the first age were employed in ministering to the 
 afflicted, and of those who were appointed to teach the young of 
 their own sex the principles of religion. — As the manners of the 
 Greeks did not permit men to have much intercourse with women 
 of character, unless they were their relations, and as the Asiatics 
 were under still greater restraints, (See Kom. xvi. 1. note 3.) it 
 was proper that an order of female teachers should be instituted in 
 the church, for instructing the young of their own sex. Of these 
 
Chap, IIL I. TIMOTHY. 215 
 
 10 (K«< cvroi h.) But 10 Howeve?', let these also he tried 
 let these also be proved ^/irst, by publishing their names to 
 
 ^rst,^ then let them exer- the church, that if any one hath 
 cise the deacon's office^ be- aught to lay to their charge, he may 
 ing unacctised* shew it : and after such a publica^ 
 
 tion of their names y let them ea:ercise 
 the deacon^ s office, if no person accu- 
 ses them, 
 
 1 1 {VvmiKOL^ coa-xvrui,) 1 1 The women, in like manner^ 
 The women in like man- who are employed in teaching the 
 ner' must be grave, not young, must be stayed in their de- 
 slanderers,* BUT vigi- portment; not slanderers 2indi tdlo- 
 lant^ faithful in all things, bearers, but vigilant and faithful in 
 
 all the duties belonging to their of- 
 fice. 
 
 I think the apostle writes in his epistle to Titus, Chap. ii. 3, 4., 
 where he gives an account of their office, and calls them H^ia-Qvri- 
 hi, Female elders, because of their age. And it is believed that 
 they are the persons called tvidoivs, of whose maintenance by the 
 church the apostle speaks, 1 Tim. v. 2., and whose character and 
 state he there describes, ver. 9, 10. See the note on ver. 15. of 
 that chapter.— Farther, Clement of Alexandria reckons tvidoivs 
 among ecclesiastical persons, Paedagi Lib. iii. c. 12., There are 
 many 'precepts in scripture concerning those tvho are chosen^ some for 
 priests f others for bishops, others for deacons, others for ividotos, — 
 Grotius tells us, these female presbyters or elders were ordained by 
 the imposition of hands, till the council of Laodicea ; and for this 
 he quotes the xith canon of that council — From what is said of 
 Euodia and Syntyche, Philip, iv. 3., it is probable they were female 
 presbyters. Perhaps also Priscilla, Tryphcena and Tryphosa were 
 of the same order, with some others, whom in his epistle to the Ro- 
 mans he salutes, Rom. xvi. 3. 12., as labouring in the Lord, 
 
 For these reasons, and on account of the particulars mentioned, 
 Rom. xvi. 1. note 3., I think the apostle in 1 Tim. iii. 11., describes 
 the qualifications not of the deacons* "wives, but of the tvomen who 
 in the first age were employed by the church to minister to the 
 sick and afflicted, and to instruct the young of their own sex in the 
 principles of the Christian faith. 
 
 2. Not slanderers. Mj) diotQoXag. This Greek word comes from 
 ^txQxXXuv, transjigere verbis aut calumniis, and is very properly trans- 
 lated slanderers. It was necessary that the women who were em- 
 ployed in ministering to the afflicted, and in teaching the younger 
 women, should be free from detraction, because their slanders 
 might provoke the bishops and deacons to administer rebukes 
 rashly. 
 
 3. But (y}5^«A*85) vigilant. As it was required of the bishop that 
 he should be wi(poiXiov, vigilant or attentive to all the duties of his 
 function and to his flock, so the women who were employed in mi- 
 
216 
 
 I. TIMOTHY. 
 
 Chap. III. 
 
 12 Let the deacons be 
 tlie husbands of one wife, 
 ruling their children and 
 their own houses well. 
 
 13 For they that have 
 used the office of a deacon 
 well purchase to themselves 
 a good degree, and great 
 boldness in the faith which 
 is in Christ Jesus. 
 
 14 These things write I 
 unto thee, hoping to come 
 unto thee shortly. 
 
 15 But if I tarry long, 
 that thou mayest know how 
 thou oughtest to behave thy- 
 self in the house of God, 
 which is the church of the 
 living God, the pillar and 
 ground of the truth. 
 
 12 AiUPiovot isctxrav fjuiag 
 yvmiKog av^PBc, rzKvcov xoLkoJg 
 T^j^oisa'iJjivoi zai rcov tdtav oi" 
 Km, 
 
 13 O/ ya^ Kokug hicczovr}- 
 aavTig, (^a0[jjov iavTOtg zakov 
 zoi^iTTOiuvrai, zat 'TroXXyjv 'Trap- 
 
 14 TocvTcc.crot y^cc<pci}^ ik'TTi" 
 
 15 Eai' li (^^oi^vvcjy Ivcc 
 zilrig Tffojg hzi sv oizco 0SJ? olvcc- 
 ?^s^g<7^a/, riTig i?iv zzz^Tiatcx, 
 ^m ^mrog, ?vKog zm ib^atoh- 
 (JjOc T'/jg (x,\rihi(Ag* 
 
 nistering to the sick, and in teaching the young of their own sex, 
 were to he vigilant and faithful in all things ; in all the duties of 
 their office. Estius, who understands this verse of the wives of 
 the hishops and deacons, is of opinion, that the word y))?)otA<»$, trans- 
 lated vigilant, signifies sober, or free from drunkenness. If this is 
 the apostle's meaning, the requisition in this verse will be an im- 
 plied direction to the ministers of the gospel, who ought to rule 
 well all the members of their own families, to attend chiefly to the 
 good qualities of the women they propose to marry. See, how- 
 ever, ver. 2. note 2. 
 
 Ver. 12. Ruling well their children and their own houses. This 
 qualification, which was required in bishops likewise, shews how 
 anxious the apostle was that all who bare sacred offices should be 
 unbldmeable in every respect ; knowing that the disorderly beha- 
 viour of the members of their family, might give occasion to sus- 
 pect that they had been careless of their morals. 
 
 Ver. 13. Thei/ tvho have ferjormed the office of a deacon well tts^i- 
 TTomvrui procure to themselves liec^^ov kxXov an excellent step, or degree* 
 In the early ages, the bishops or pastors were sometimes taken 
 from among the deacons. Thus Eleutherus, bishop of Rome, be- 
 fore his promotion, was a deacon of that church in the time of 
 Anicetus, as Eusebius informs us, Eccles. Hist. v. 6. Edit. Vales. 
 But whether this was the practice in the apostle's time; or, if it 
 was the practice, whether St Paul had it in view here, is hard to 
 say. — Because ficc^/^o? signifies a step or seat, some imagine the 
 apostle alludes to the custom of the synagogue, where persons of 
 the greatest dignity were set on the most elevated seats. 
 
Chap. III. 
 
 I. TIMOTHY. 
 
 21? 
 
 12 Let the deacons be 
 the husbands of one wife, 
 (see ch. iii. 2. note 1.) 
 ruling 'well their chil- 
 dren and their own 
 houses. 
 
 13 For they *who have 
 performed the office of a 
 deacon well, procure to 
 themselves an excellent 
 degree, ^ and great bold- 
 ness in the faith which 
 is in Christ Jesus. 
 
 14? These things / 
 *W7ite to \)[iee(iX7r il^m, 16.) 
 although I hope to come 
 to thee soon. 
 
 ;a£, 108. 
 
 long, 
 
 Or, if I 
 
 15 
 
 tarry long, that thou 
 may est know how thou 
 oughtest to behave thy- 
 self in the house' of God, 
 which is the church of 
 the living God,* the pil- 
 lar and support^ of the 
 truth. 
 
 1 2 Let the deacons he the husbands 
 of one wife only at a time, having 
 shewed their temperance, by avoid- 
 ing polygamy and causeless divorce. 
 They must likewise rule xmth pru- 
 dence and firmness their children and 
 every one in their families. 
 
 13 For they who have performed 
 the office of a deacon with ability and 
 assiduity, secure to themselves an ho- 
 nourahle rank in the church, and 
 great courage in teaching the Chris- 
 tian faith. For even the wicked 
 must respect persons who shew so 
 much benevolence and activity, in 
 relieving the poor, the afflicted, and 
 the persecuted. 
 
 14? These things (See the illustra- 
 tion) I write to thee, although I hope 
 to come to thee soon, to give thee 
 more complete instruction concern- 
 ing thy behaviour. 
 
 \5 Or, tfhj any accident I am 
 obliged to ta7iy long, I have writ- 
 ten these things, that thou may est 
 hiow hoiv thou oughtest to behave 
 thyself in the house of God, which is 
 neither the temple at Jerusalem, 
 nor the temple of Diana at Ephe- 
 sus, but the church of the living God^ 
 consisting of all believers, and which 
 is the pillar and support of the truths 
 
 Ver. 15. — 1. In the house of God, The tabernacle first, and af- 
 terwards the temple, obtained the name of the house or habitation 
 of God, because there the symbol of the divine presence resided, 
 
 1 Sam. i. 7. — Matth. xxi. 13., M2/ house shall be called the house of 
 prayer. — Matth. xxiii. 38., Behold your house is left to you desolate* 
 — 'I Kings V. 18,, The house of Rimmon, or his temple. 
 
 2. Which is the church of the living God. Under the gospel dis* 
 pensation, no material building or temple is called /^e/^ow5eo/'Goc?. 
 That appellation is given only to the church of God ; or to those 
 societies of men who profess to believe in Christ, and join toge- 
 ther in worshipping God according to the gospel form. See 
 
 2 Thess. ii. 4. note 3. 
 
 3. The pillar xeti i^^cctof^ot, and support of the truth. The word 
 'i^^ecfoffiet coming from k^^otiawf to establish, is fitly translated^rwa- 
 
21^ L TIMOTHY. Chap. III. 
 
 16 And, without contro- 16 Kai OfJbokoynfJi^ivcog [juiyot, 
 
 versy, great is the mystery ,^, ^, ^^^ ivai^uag Lwsmor 
 
 oi c^odliness: God was ma- c\ -, zi $■ 
 
 nit&t in the' fiesh, justified ^^^^ W^^ ^^ -«F^ ^^'; 
 
 in the Spirit, seen of angels, ^^"'^^^ '' U^ev[^UTi, oj^^^ cif- 
 
 preached unto the Gentiles, 7^^°'^' ^m^yy^n iv i^vzaiv. 
 
 meiitum^ a support. — Some commentators think Timothy is called 
 in this passage, The pillar and support of the truths for the same 
 reason that Peter, James, and John are called ;)z7/ar5, Gal. ii. 9., 
 and that the particle &»?, as^ should be supplied before rvXoi k»i 
 t^Qxtafisc; and that the clause should be construed and translated 
 thus : That thou mayest know how thou oughtest to behave thyself^ as 
 the pillar arid support of the truths in the church of the living God. 
 But not to insist on the harshness and singularity of this construc- 
 tion, 1 observe, that in regard the interpretation of the passage 
 hath been much contested, a word, which entirely changes the 
 apostle's meaning, should by no means be inserted in the text on 
 mere conjecture ; because in that manner, the scriptures may be 
 made to speak any thing which bold critics please. — The two 
 clauses of the sentence, vitk; i^i ikkXyio-ix m Qm ^avro^, i-vXo^Kxi l^^xtufiu. 
 fTi? uXm^iiXi, wanting something to couple them, the substantive verb 
 with the relative pronoun, either in the masculine or in the femi- 
 nine gender, must be supplied. If the relative masculine, hq g«-* is 
 supplied, God will be the pillar and support of the truth ; or of that 
 scheme of true religion which hath been discovered to mankind by 
 revelation, and which is called in the next verse, the mystery of 
 godliness. Of this scheme of truth, God may justly be denomina- 
 ted the pillar and support, because he hath supported it from the 
 beginning, and will support it to the end. — But if the relative fe- 
 minine, «T«5 er;, is adopted, the church of the living God will be the 
 pillar and support of the truth ; which I take to be the apostle's 
 meaning; because, as the Logicians speak, the subject of his pro- 
 position is, not God, but the church oj the living God, Tliis 1 ga- 
 ther from the omission of the verb and the relative. For on sup- 
 position that the apostle meant to tell Timothy, that the church of 
 the living God is the pillar and support of the truth, he could not 
 write 05 £5-«, as that would have made God the pillar and support of 
 the truth, contrary to his intention. Neither could he write y,riq 
 iTh because being a repetition of the verb and the relative express- 
 ed in the clause immediately preceding, it would have been grating 
 to the reader's ear ; and besides it is unnecessary, as iit<; gf-< relates 
 
 both to iKKXT^<nx ra 0gx ^a/vre^, and to ^yAo? scxi i^^xiaf^x tjj; uXmBuug, — I 
 have no doubt myself concerning the meaning of the passage: Yet 
 because it is appealed to in proof of a controverted doctrine (See 
 Pref. Sect. 5.) J have in the translation left it as ambiguous as it 
 is in the original, by not supplying the relative, either in the one 
 gender or in the other. 
 
 The church of the living God, as the pillar and support qfthetruth^ 
 is here contrasted with the house or temple of the lifeless image of 
 
Chap, III. I. TIMOTHY. 21» 
 
 16 (K«<, 207.) For con- 16 Thou ouglitest to behave pro- 
 fessedly great is the my- perly in the church; /or confessedly 
 stery' of godUness; God most important is the doctrine of the 
 was manifested'^ in the ^05/?^/ which is kept therein ; name- 
 flesh, was justified (ev ly, that to save sinners by his death 
 167.) through the Spi- the Son of God was manifested in 
 
 Diana, at Ephesus, which was the pillar and support of falsehood , 
 idolatry^ and vice. — In the opinion of some, the church of the living 
 God is termed the pillar and support of the truihy in allusion to the 
 two pillars which Solomon placed in the porch of the temple, and 
 to which, it is said, the prophets affixed their prophecies in writing, 
 that they might be read by the people who came into the temple 
 to worship. Others think the allusion is to the pillars in the hea- 
 then temples, on which tables were hung up, containing laws, and 
 other matters of importance, which were designed to be published. 
 But to settle this is of no importance ; because to whichever of 
 
 the customs the apostle alluded, his meaning is the same That 
 
 the church of the living God which is the pillar and support of the 
 truths is not the church of Rome, nor any particular church, but 
 the Catholic Christian church, consisting of all the churches of 
 Christ throughout the world, see proved Pref. sect. 5. 
 
 Ver. 16. — 1. Great is the mystery of godliness. See ver. 9. where 
 the incorrupt doctrine of the gospel is called, The mystery of the 
 Jaithy for the reasons mentioned, 1 Cor. ii. 7. note 1 — Here the 
 mystery of godliness is called Miysc, Greaty in allusion to the Eleusi- 
 nian mysteries, which were distinguished into Mik^u, and Miy«A<«, 
 the lesser and the greater. Wherefore, by calling the articles men- 
 tioned in this verse, Mzyee, (^v<^vis,^/iv, A great ?wj/5^er2/, the apostle hath 
 intimated, that they are the most important doctrines of our reli- 
 gion. 
 
 2. God ivas maiiifested in the flesh. The Clermont MS. with the 
 Vulgate and some other ancient versions, read here, 'o, which^ in- 
 stead of ©ga?, God. — The Syriac version, as translated by Tremel- 
 lius, hath, Qiiod Deus revelatus est in came ; That God was revealed 
 in the flesh. — The Colbertine MS. hath 6?, who. But Mill saith, it 
 is the only Greek MS. which hath that reading. All the others, 
 with one consent, have Qiog; which is followed by Chrysostom, 
 Theodoret, and Theophylact, as appears by their commentaries. 
 Mill saith 05 and o were substituted in place of the true reading : 
 not however by the Arians, nor by the other heretics, as neither 
 
 they, nor the orthodox fathers, have cited this text See Mill in 
 
 loc. where he treats as fabulous what Liberatus and Hinemarus 
 tell us concerning Macedonius being expelled by Anastasius for 
 changing OS in this text into ES : Where also he delivers his opi- 
 nion concerning the alteration made on this word in the Alexan- 
 drian MS — See also Pearson on the Creed, p. 128., who has very 
 well defended the common reading. — The thing asserted in this 
 verse according to the common reading, is precisely the same with 
 what John hath told us in his gospel, chap, i. H., The word (who 
 
184 I. TIMOTHY. Chap. III. 
 
 believed on in the world, re- b'tti^sv^t} iv ?coff(Jb&)^ avskrj^^r] zv 
 ceived up into glory. ^olri^ 
 
 is called God, ver. 1.) loas made Jieshy and dwelt among us — The 
 other reading, not very intelligibly, represents the gospel as mani- 
 fested in the flesh, and taken up in glory. See note 7. 
 
 3. Was justified through the Spirit. Jesus having been publicly 
 put to death as a blasphemer, for calling himself the Son of God, 
 he was justified, or acquitted from the crime of blasphemy, which 
 was imputed to him by the chief priests and elders, and demonstra- 
 ted to be the Son of God through the operation of the Spirit, who 
 raised him from the dead, (See 1 Pet. iii. 18. note 2.), and who, 
 agreeably to Christ's promise, by descending on his apostles, ena- 
 bled them to speak foreign languages and to work miracles. Like- 
 wise at his baptism the Spirit, by descending on him, pointed hira 
 out as the person whom the voice from heaven declared to be 
 God*s beloved Son. 
 
 4. Was seen of angels, that is, of the apostles, and of the other 
 witnesses, who were appointed to publish and testify his resurrec- 
 tion to the world ; and who are here called (oiyytXoi, angels) mes' 
 sengers, for the same reason that John Baptist is so called, Luke vii. 
 27., This is he ofvohom it is "written, Behold I send («yy£A»i' f^a, my 
 angel) my messenger before thy face. See also Luke ix. 52., where 
 the messengers, whom Jesus sent before him into a village of the 
 Samaritans, are called ccvysA^?, angels, without the article, as in this 
 passage. Yet I have not ventured to alter the common transla- 
 tion, because 1 cannot tell whether the apostle may not have had 
 in his eye, those angels, who, during his ministry, saw the Son 
 of God manifested in the flesh ; those also who, after his resurrec- 
 tion, saw him manifested in the same manner. 
 
 5. Was preached to the Gentiles. It is with great propriety men- 
 tioned by the apostle as a part of the mystery of godliness, for- 
 merly kept secret, that the Son of God manifested in the flesh, 
 was preached to the Gentiles as their Saviour, as well as the Sa- 
 viour of the Jews. For, on the one hand, this was a thing which 
 the Jews were persuaded would never happen ; and, on the other, 
 it was a favour which the Gentiles had no reason to expect. 
 
 6. Was believed on in the world. This undeniable fact, of which 
 the evidence remains at this day, is mentioned as a part of the 
 mystery of godliness, because it is a strong proof of the truth of 
 Christ's resurrection, and of the spiritual gifts and miraculous 
 powers, by which the apostles, and their assistants, are said, in the 
 Christian records, to have spread the gospel through the world. 
 For, to believe that the multitudes, not only among the barbarous 
 nations, but among the learned Greeks and Romans, who forsook 
 their native religion and embraced the go.spel, were persuaded to 
 do so, merely by the force of words without the aid of miracles 
 and spiritual gifts, is to believe a greater miracle than any record- 
 ed in the gospel history. See this argument illustrated, 2 Cor. iv. 
 7. notes 2, 3. 
 
Chap. III. I. TIMOTHY. 221 
 
 rit,^ was seen of angels,'* thefiesh^ 'was justified through the 
 was preached to the Gen- Spirit, who raised him from the 
 tiles, ^ was believed on in dead; was, after his "resurrection, 
 the world, was taken up seefiof the apostles his messengers; 
 in glory/ was preached to the Gentiles as their 
 
 Saviour ; was believed, on z/z many 
 parts of the world ; was taken up 
 into heaven in a glorious manner. 
 
 7. Was taken up in glory. AvsAn^^jj. This is the word used to 
 signify our Lord's ascension, Mark xvi. 19. Acts i. 2, II, 22. See 
 also Luke ix. 51. — But, because in the order of time, Chri.st's as- 
 cension preceded his being preached to the Gentiles and his being 
 believed on in the world, a critic, mentioned by Benson, interprets 
 this clause of the glorious reception which the mystery of godli- 
 ness, or gospel, met with from mankind. To this interpretation, 
 however, there are two objections. L It supposeth ('o) to be the 
 true reading in the beginning of the verse, whereby the mystery of 
 godliness ov the gospel will, as before observed, be said, not very 
 intelligibly, to have been manifested in the flesh. 2. The glori- 
 ous reception of the gospel is the same with its being believed in 
 the world, a tautology by no means to be imputed to so accurate 
 a writer as St Paul — The supposed difficulty, arising from the 
 order in which the events mentioned in this verse are placed, 
 is in reality no difficulty at all ; as, in other passages of scripture, 
 things are related, neither in the order of time in which they hap- 
 pened, nor according to their dignity. Thus, Heb. xi. 27., Mo- 
 ses's leaving Egypt with the Israelites, is mentioned before the in- 
 stitution of the passover, ver. 28. Thus also, Heb. xii. 23., The 
 spirits of just men made perfect are mentioned next to God, and 
 before Jesus the Mediator of the netv covenant, because something 
 was to be added concerning him. For the same reason, tlie seven 
 spirits are put before Jesus Christ, Rev. i. 4, 5 — As the takitig of 
 Christ up in glory, implies that he sat dotvn on the right hand of 
 God in the human nature, and is to continue there till all his ene- 
 mies are subdued, it is a principal part of the mystery of godliness, 
 and affords the greatest consolation to believers. It was therefore 
 with much propriety placed last in this enumeration, that it might 
 make the stronger impression on the reader's mind. It was placed 
 last for this reason also, that it was appealed to by Christ him- 
 self, John vi. 62., as a proof of his having come doivn/rom heaven ; 
 %\idX is, of his being the Son of God manifested in the flesh. 
 
222 View. I. TIMOTHY. Chap. IV. 
 
 CHAP. IV. 
 
 fiew and Illustration of the Predictions co7itained in this 
 Chapter, 
 
 BY calling the Christian church, in the end of the preced- 
 ing chapter, the pillar and support of the truth, the apos- 
 tle teaches us, that one of the important purposes for which 
 that great spiritual building was reared, was to preserve the 
 knowledge and practice of true religion in the world. Never- 
 theless, knowing that, in after times, great corruptions, both 
 in doctrine and practice, would at length take place in the 
 church itself; and that the general reception of these corrup- 
 tions by professed Christians, w^ould be urged as a proof of 
 their being the truths and precepts of God, on pretence that 
 the church is the pillar and support oj the truth, the apostle, 
 to strip these corruptions of any credit which they might de- 
 rive from their being received by the multitude, and maintain- 
 ed by persons of the greatest note in the church, judged it ne- 
 cessary, in this fourth chapter, to foretell the introduction of 
 these corruptions, under the idea of an apostasy from thefaith^ 
 and to stigmatize the authors thereof, as lying hypocrites, 
 whose conscience was seared. And to give his prediction the 
 greater authority, he informed Timothy, that the Spirit spake 
 it to him with an audible voice ; and mentioned in particular, 
 that these lying teachers would corrupt the gospel by enjoining 
 the worship of angels and of departed saints, ver. 1, 2. — And 
 by forbidding certain classes of men to marry, on pretence 
 that thereby they made themselves more holy ; and by com- 
 manding some at all times, and all at some times, to abstain 
 from meats which God hath created to be used with thanks- 
 o-iving, by them who know and believe the truth ; ver. 3. — 
 namely, that every kind of meat is good, and that nothing is 
 to be cast away as unclean which God hath made for food, 
 provided it be received with thanksgiving, ver. 4. — For it is 
 sanctijied, that is, made fit for every man's use, by the 'wordy or, 
 permission of God, and hij prayer, ver. 5. — These things the 
 apostle ordered Timothy to lay before the brethren in Ephe- 
 sus, because the foreknowledge of them was given to him, and 
 by him discovered to Timothy, for this very purpose, that he 
 might warn the faithful to oppose every appearance and be- 
 
 Old Translation. Greek Translation. 
 
 Chap. IV. 1 Now, the 1 To hi Tinu(Jtja prirojg Xg- 
 
 Spirit speaketh expressly, yg^^ oTt ev v$i^oig Tccii^oig aTO- 
 that in the latter times some 
 
Chap. IV. I.TIMOTHY. V{ew. 223 
 
 ginning of error, ver. 6. — And because the Jewish fables, 
 termed by the apostle old wives' s fables, and the superstitious 
 practices built thereon, had a natural tendency to produce 
 the errors and corruptions which he foretold were to arise in 
 the church, he ordered Timothy to reject them with abhor- 
 rence, ver. 7. — Especially, as rites pertaining to the body are 
 of no avail in the sight of God, and of very little use in pro- 
 moting, either piety or love ; whereas a pious and holy life is 
 the only thing which renders men acceptable to God, ver. 8. 
 — Withal, that these things might make the deeper impres- 
 sion on Timothy's mind, the apostle solemnly protested to 
 him, that in affirming them, he spake the truth, ver. 9. — As 
 indeed he had shewed by the heavy reproaches, and other 
 evils, he had suffered for preaching, that he trusted for salva- 
 tion, neither to the rites of the law of Moses, nor to the mor- 
 tifications prescribed by the Pythagorean philosophy, nor to 
 the favour of any idol, but to the favour of the living God 
 alone, who is the preserver of all men, but especially of be- 
 lievers, ver. 10. — The same doctrine he ordered Timothy to 
 inculcate on the Ephesian brethren, ver. 1 1 . — And to behave 
 in such a manner, that it should not be in the power of any 
 person, whether he were a teacher, or one of the people, to 
 despise him on account of his youth, ver. 12. — Then, because 
 the Jews and judaizing teachers, founded their errors on mis- 
 interpretations of the Jewish scriptures, he ordered Timothy 
 to read these inspired writings frequently to the people in their 
 public assemblies, and likewise in private for his own in- 
 struction : and on the true meaning of these scriptures, to 
 
 found all his doctrines and exhortations, ver. 13 In the 
 
 mean time, that he might attain the true knowledge of these 
 ancient oracles, he ordered him to exercise the spiritual gift 
 which he possessed ; probably the inspiration called the word 
 of knowledge, which had been imparted to him by the imposi- 
 tion of the apostle's hands, when, in conjunction with the el- 
 dership of Lystra, he ordained him an evangelist, ver. 14 
 
 Farther, he desired Timothy to meditate much on the scrip- 
 tures of the Old Testament, and to be wholly employed in 
 studying them, and in explaining them to the people, ver. 1 5. 
 — Finally, he commanded him to take heed to his own beha- 
 viour, and to his doctrine, from this most powerful of all con- 
 siderations, that by so doing, he would both save himself, and 
 them who heard him, ver. 16. 
 
 New Translation. Commentary. 
 
 Chap. IV. 1 (Ae) But Chap. IV. 1 Bzit although the 
 
 the Spirit {^nraq Aeyg<) ex- church, by preserving the mystery 
 
 presslysazV^,* that in or/l of godliness in the world, be the 
 
224 I. TIMOTHY. Chap. IV, 
 
 shall depart from the faith, gyiffovrat rivzg rrjg Tffi^zoog, t^o- 
 giving heed to seducing spi- ^g^om? t^v^v^jmi ^Xoij/o/j, Kai 
 rits, and doctrines of devils. Ua^^oCkioLig boct(Jt.oPiajv, 
 
 Ver. 1. — 1. The Spirit {^-/iTc^g Xiya) express!?/ saith ; or, in so ma?!?/ 
 tuords saith. Mede supposes this to be an allusion to Dan. xi. 36.- 
 39 — But the things here mentioned are not in Daniel, nor any- 
 where else in scripture; not even in the prophecy which the apos- 
 tle himself formerly delivered concerning the 7nan of sin. I there- 
 fore think these words were, for the greater solemnity and certain- 
 ty, pronounced by the Spirit in the apostle's hearing, after he had 
 finished the preceding passage, concerning the church's being the 
 pillar and supjjort of the truth. — Of the Spirit's speaking in an au- 
 dible manner, we have other instances in scripture. Thus, the Spi- 
 rit spake in Peter's hearing, the words recorded, Acts x. lo, 20. 
 And in the hearing of the prophets of Antioch, the words men- 
 tioned, Acts xiii. 13. See also Acts xvi. 6 xxi. 1 1. 
 
 2. That in after times. So the phrase, gv u5-2^«<? Kcci^oig, rnay be 
 translated, because it denotes yw/z^re tiines, without marking whe- 
 ther they are near or remote. — Mede thinks a particular time is 
 determined in this passage. For he supposes all the times men- 
 tioned in the New Testament to have a- reference to Daniel's four 
 monarchies, which he considers as the grand sacrtd kaltndar; 
 namely, the Babylonian, the Medo- Persian, the Grecian, and the 
 Roman monarchies. Now, as the Roman was the lust monarchy, 
 and as under it the God of heaven set up the kingdom of his Son, 
 Mede thinks, the latter, or last times, are the last part of the dura^ 
 tion of the Roman empire, when the man of sin was to be reveal- 
 ed. Others, because the times in which the gospel was promul- 
 gated, are called, Heb. i. 1, 2., Thelastdays ; and 1 Pet. i. 20., The 
 last times, understand by the latter times, the times of the gospel in- 
 definitely. See 2 Pet. iii. 3. note 2. 
 
 3. Some will apostatize from the faith. Though the verb A^<j5->5!rov- 
 rai was used by the Greeks to signify, subjects withdrawing their 
 obedience from the civil powers, 2 Thess. ii. 3. note 1., the apostle 
 did not use it here to denote rebellion, but men's relinquishing the 
 true faith and practice of the gospel, as the phrase, apostatize from 
 the faith, imports. Whitby, therefore, and those whom he hath 
 followed, are mistaken, who interpret the apostasy foretold, 2 Thess. 
 ii. 3., of the rebellion of the Jews ag=unst the Romans, which 
 ended in the overthrow of their state. — In the epistle to the Thes- 
 salonians, the character of the teachers who were to introduce the 
 apostasy, is described ; but in this epistle, the erroneous opinions 
 and corrupt practices, which constituted the apostasy, are foretold. 
 And as the apostle hath introduced this prophecy immediately afr 
 ter his account of the mystery of godliness, may we not conjecture 
 that his design in so doing, was, to give the faithful an opportuni- 
 ty of comparing the apostasy, called in the epistle to the Thessa- 
 lonians, The mystery of iniquity, with the mystery of godliness, that 
 
Chap. IV. I. TIMOTHY. 225 
 
 ter times, 2 (r^vg?, many, support of the truth, the Spirit ex- 
 54.) some mil apostatize pressly saith to me, that in after 
 from the faith, ^ giving ^zWs m«m/ in the Christian church 
 heed to deceiving spi- will apostatize from the faith of the 
 rits,* and to doctrines fundamental doctrines of the gospel, 
 concerning demons.^ giving heed to teachers xicho falsely 
 
 pretend to be inspired. ; and. to doc- 
 trines concerning the power of an- 
 gels and departed, saints^ and the 
 worship due to them, whereby the 
 worship due to Christ, as Governor 
 and Mediator, will be wholly ne- 
 glected. 
 
 they might be the more sensible of the pernicious nature of the a- 
 postasy, and be excited to oppose it in ail its stages ? 
 
 4. Giving heedy Trnvf^.xa-i TrXavoig, to deceiving spirits ; that is, to false 
 pretensions to inspiration, which cause men to err from the true 
 faith of the gospel. The apostle means, those gross frauds by which 
 the corrupt teachers, in the dark ages, were to enforce their erro- 
 neous doctrines and superstitious practices on the ignorant multi- 
 tude, under the notion of revelations from God, or from angels, or 
 from departed saints. In this sense, the word spirits is used, 
 1 John iv, 1., Believe not every spirit ; every pretender to inspira- 
 tion ; but try the spirits whether they are of God. 
 
 5. And to doctrines concerning demons. For this translation, see 
 Essay iv. 24. The word translated demo7is was used by the Greeks, 
 to denote a kind of beings of a middle nature between God and 
 man. See 1 Cor. x. 20. note 1. Col. ii. 8. notes. They gave the 
 same name also to the souls of some departed men, who they 
 thought were exalted to the state and honour of demons for their 
 virtue. See Newton on Prophecy, vol. ii. p. 418. The former sort 
 they called superior demons, and supposed them to have the nature 
 and office which we ascribe to angels. The latter they termed in- 
 ferior demons. These were of the same character with the Romish 
 
 saints. And both sorts were worshipped as mediators. When, 
 therefore, the Spirit of God foretold, in an audible manner, that in 
 after times, Many tvould give heed to deceiving spirits, and to doc- 
 trines concerning demons, he foretold, that on the authority of feign- 
 ed revelations, many in the church would receive the doctrine con- 
 cerning the worship of angels and saints, and the praying of souls 
 out of purgatory ; and called it the doctrine of demons, because it 
 was in reality the same with the ancient heathenish worship of de- 
 mons, as mediators between the gods and men. — Farther, the sin 
 for which many were punished with the plague of the Euphratean 
 horsemen, is said, Rev. ix. 20-, to be their "worshipping ru, ^m^oviM. 
 demons; that is, angels and sai?its ; not devils, as our translators 
 have rendered the word. For in no period of the church were de- 
 VOL. IV. Q -I- 
 
226 I. TIMOTHY. Chap. IV. 
 
 2 Speaking lies in hypo- 2 Ev vTOZ^mt -^zvhokoym, 
 crisy; having their consci- ^ifcoLvrmafyu.imv mv ihav av 
 ence seared with a hot iron ; ^g^^^^^j,^ 
 
 3 Forbidding to niarry, 3 K^Xt;ovr^. yciu.i^v, a^s- 
 and commandum to abstain o, o ^ ^ ^ 
 from meats, whidi God hath ^^^^^^ fto^^^r^. a (^^og 
 created to be received with ^^^'^^^ ^^^ (J^zrakri'^iv ^zrc(, 
 thanksgiving of them which sy%a^/5'/a? roig Tcmig aai sts- 
 beheve and know the truth. yvcanoGi T'/jv a'krikiar 
 
 vils worshipped by Christians. — Epiphanius, quoting this text, adds 
 to it the following clause : For they will be worshippers of the deady 
 as in Israel also they were worshipped; alluding to the Israelites 
 worshipping Baalim and Ashtaroth. Beza and Mann contend, that 
 this addition is a part of the inspired original. But Mede and Mill 
 think it a marginal explication, because it is found only in one an- 
 cient MS. On supposition, however, that it is a marginal expli- 
 cation, it shews what the ancients took to be the meaning of this 
 text. 
 
 Ver. 2 — 1. Through the hypocrisy of liars. This is a more lite- 
 ral, and, at the same time, a more just translation of the words, 
 Ev vTroK^KTH -^sv^oXoym, than that given in our Bible, which, by con- 
 struing -vl/gy^oAoy&^v witli ^xtfionaV) represents the demons speaking 
 lies in hypocrisy, as every person skilled in the Greek language 
 must acknowledge.— T/ze hypocrisy here mentioned, is that feigned 
 shew of extraordinary piety and sanctity, which the lying teachers 
 were to put on, with an intention to gain the confidence of the mul- 
 titude. Hence they are described as having the form of godliness, 
 hut denying the power, 2 Tim. iii. 5. — These hypocritical teachers 
 are called liars^ because of the gross fictions and frauds, which they 
 were to contrive for the purpose of establishing the worship of de- 
 mons. How well the appellation agrees to the Romish clergy in 
 the dark ages, any one may understand who is acquainted with the 
 lies then propagated, concerning the apparitions of angels, and of 
 the ghosts of departed saints, and concerning the miracles done by 
 them, and by their relics, and by the sign of the cross, &c. all 
 preached by monks, and priests, and even bishops; and committed 
 to writing, in the fabulous legends of their saints, to render them 
 objects of adoration. 
 
 2. Who are seared in their own conscience. Estius thinks this 
 clause should be translated, who are burnt in their conscience ; mean- 
 ing that these impostors would bear in their consciences, indelible 
 marks of their atrocious crimes, as malefactors bear in their bodies 
 marks impressed with red hot irons, in token of their crimes. This 
 opinion Bengelius espouses ; and supports it by a passage from Pla- 
 to's Gorgias. But the translation T have adopted, gives a mean- 
 ing equally emphatical and proper. 
 
 Ver. 3.— 1. Who forbid to marry. This false morality was very 
 
Chap. IV. 
 
 I. TIMOTHY. / 
 
 227 
 
 2 (Ev, 167.) through 
 the hypocrisy of liars,^ 
 who are seared (supp. 
 xxx») IN their own con- 
 science : 
 
 3 Who forbid to mar- 
 ry,^ AND COMMAND"^ tO 
 abstain ^ from meats 
 which God hath crea- 
 ted to be received with 
 thanksgiving hy the faith- 
 ful^ {Koci, 219.) who tho- 
 roughly know the truth ;' 
 
 2 This belief of the doctrine con- 
 cerning demons, and the other er- 
 rors I am about to mention, will be 
 propagated tinder the hypocritical 
 pretence of humility^ and superior 
 holiness^ by lying teachers, who are 
 seared in their conscience, and who 
 will invent innumerable falsehoods, 
 to recommend their erroneous doc- 
 trines and corrupt practices, to the 
 ignorant multitude. 
 
 3 These lying teachers wiWJbrbid 
 the clergy, and such of both sexes 
 as wish to live piously, to marry, and 
 command the people to abstain from 
 certain meats, which God hath crea- 
 ted, to be used with thanksgiving, by 
 thefaithful,who thoroughly know the 
 truth concerning that matter. 
 
 early introduced into the church, being taught first by the Encra- 
 tites and Marcionites, and afterwards by the Manicheans, who said 
 marriage was the invention of the evil god, and who considered it 
 as sinful, to bring creatures into the world to be unhappy, and to 
 be food for death. In process of time, the monks embraced celi- 
 bacy, and represented it as the highest pitch of sanctity. At length 
 celibacy was recommended by the priests, and by the orthodox 
 themselves, and, more especially, by the bishops of Rome, the great 
 patrons of the worship of angels and saints. For they strictly en- 
 joined their clergy, both regular and secular, to abstain from mar- 
 riage. Thus, the worship of demons, and the prohibition of mar- 
 riage, though naturally unconnected, have gone hand in hand in 
 the chuKih, as the Spirit here foretold. 
 
 2. And command. In the original of this passage, there is the 
 boldest ellipsis which is any where found in the New Testament. 
 For, as the ancient commentators observe, it requires the word, 
 command, to be supplied, whose meaning is directly opposite to the 
 meaning of the word expressed in the clause immediately preceding, 
 although it appears to stand in construction with it. 
 
 3. To abstain from meats. The lying teachers, who enjoined the 
 worship of demons, were likewise to command the faithful to ab- 
 stain from meats. This part of the prophecy hath been exactly 
 fulfilled. For it is as much the rule of the monks and nuns to ab- 
 stain from meats, as from marriage. Besides these rules to certain 
 classes of men, the lying teachers instituted particular times and 
 days of fasting, to be observed by all Christians without exception : 
 namely, the forty days of Lent, and two days every week, whereon 
 
228 I. TIMOTm. Chap. IV. 
 
 4 For every creature of 4? 'On 'TCav zri(T[Jb(z Sm 
 God is good, and nothing to pcocXov^ zoli ahv a'TToQ'krjrov, 
 be refused, if it be received evxccpisiccg \a.u&avoihivor 
 with thanksgiving : 
 
 5 For it is sanctified by 5 ' Kyia^zrcn yag hoc Xo- 
 the word of God and prayer, ya 0sj^ ?cai zvrsv^soog. 
 
 6 If thou put the brethren 6 Tocvra, V'?roTi^S(Mvog roig 
 in remembrance of these a^sX^o/g, zcckog Zffri ho^fcovog 
 things, thou shalt be a good lj^(^^ Xgiga, evTgz(poiJbmg roig 
 minister of Jesus Christ, nou- -^oyoig r^g Ti^s^g, zai mg za- 
 rished up m the words oi ^ ^ ^ . * ^ 
 laith and or good doctrme, ^. ' ' ^' 
 whereunto thou hast attain- ^^^^^• 
 
 ed. 
 
 7 But refuse profane and 7 Tovg Sz ^s^ffkyg zoct 
 old wives' fables, and exer- ygaajdeig [Jbv'^^g Tragoctra' yv(L- 
 cise thyself ra^/^^r unto god- j/a^s ^2 azavTOV itgog zvdi^nav. 
 liness. 
 
 to taste flesh is a sin. Here, therefore, the apostle hath pointed 
 out two instances of the hypocrisy of the lying teachers, who were 
 to enjoin the worship of demons. Under the false pretence o^ ho- 
 liness^ they were to recommend abstinence from marriage to the 
 monks, and friars, and nuns ; and under the equally false pretence 
 o{ devotion, they were to enjoin abstinence from meats to some men 
 at all times, and to all men at some times. But there is no neces- 
 sary connection between the worship of demons, and abstinence 
 from marriage and meats ; consequently the Spirit of God alone 
 could foretell that these two hypocrisies were to be employed for 
 the purpose of recommending the worship of demons. 
 
 4. Created to be received n:ith thanksgiving by the JaitJifid. It is 
 an observation of Bishop Newton, that " Man is free to partake of 
 " all the good creatures of God : But thanksgiving is ti^e neces- 
 *' sary condition. What then can be said of those who have their 
 " tables spread with the most plentiful gifts of God, and yet con- 
 *' stantly sit down and rise up again, without suffering so much as 
 *' one thought of the Giver to intrude upon them ? Can such per- 
 *' sons be reputed either to believe, or know the truth?" See 
 1 Thess. v. 17. note. 
 
 5. WJw thoroughly hioto the truth, concerning meats, namely, 
 that every creature of God is good, Sfc., as it is expressed in the next 
 verse. See also Rom. xiv. 14. This knowledge is necessary to 
 render the eating of all kinds of meat lawful, and to give men sa- 
 tisfaction in the use of them. 
 
 Ver. 6. — 1. Laying these things, S^c, If any prejudices with re- 
 spect to the distinction of meats, remained in Timothy's mind, 
 through the strictness of his education in the Jewish religion, the 
 
Chap. IV. 
 
 I. TIMOTHY. 
 
 229 
 
 4 (*Ot<) That every 
 creature of God is good, 
 being received with 
 thanksgiving, and no- 
 thing IS to be cast away. 
 
 5 For it is sanctified 
 (^tet xcyn, 60.) by the 
 command of God and 
 {ivriv%iaq) BY prayer. 
 
 6 Laying these things 
 before the brethren,' thou 
 moilt be a good minister 
 of Jesus Christ, nourish- 
 ed by the words of the 
 faith, and of the good 
 doctrine to the know- 
 ledge of which"^ thou hast 
 attained. 
 
 7 But profane and old 
 wives' fables^ reject ; (^j) 
 and exercise thyself (sr^o?) 
 to godliness. 
 
 4 That every creature of God, fit 
 for man's food, is good, and may be 
 used, being received with thanksgi- 
 ving to God the giver ; and no kind 
 is to be cast away, either from pee- 
 vishness, or from the fancy that it 
 is unlawful. 
 
 5 For, under the gospel, all meats 
 are made lawfid to us by the com- 
 mand of God, allowing us to eat of 
 every kind in moderation ; also by 
 prayer to God, that he would bless 
 us in the use of it. 
 
 6 By laying these thi7igs concern- 
 ing the lawfulness of all sorts of 
 meats, and concerning the corrupt 
 doctrines and practices which are 
 to arise in the church, before the 
 brethren in Ephesus under thy care, 
 thou wilt be afaithfid minister of Je- 
 sus Christ, nourished by the j)recepts 
 of the tvuQ faith, and of the sound 
 doctrine, to the knowledge of which 
 thou hast attained, by my instruc- 
 tions. 
 
 7 But the foolish stories and old 
 wives^ fables, which the Judaizers 
 tell to establish their false doctrines, 
 reject, as tending to impiety : and 
 employ thyself in those exercises of 
 the understanding and of the affec- 
 tions, in which godlijiess consists. 
 
 clear and express manner in which the apostle here asserted the 
 lawfulness of eating all kinds of meats, must have entirely freed 
 him from these prepossessions. 
 
 2. To the knowledge of which thou hast attained. That the ex- 
 pression in the original, (jj 7rx^n>^oXii^viKccz,) is rightly translated, to 
 the knowledge of which thou hast attained^ will appear from the bible 
 translation of Luke i. 3., nx^YiKoXii^vix.ori xm^iv ttxo-iv xK^i^eog, Having 
 had perfect understanding, (that is, knowledge), of a/ 1 things from 
 the very first. 
 
 Ver. 7. — 1. Profane and old wives* fables. Estius saith the con- 
 text directs us to understand this, not of the Jewish traditions, 
 which indeed were most incredible and senseless tales, but of the 
 Simonian fables. For these heretics, as Irenseus, Epiphanius, and 
 
230 I. TIMOTHY. Chap. IV 
 
 8 For bodily exercise pro- 8 'H yag crco(/jOCTiKr) yvfjum- 
 
 fiteth little : but godliness is ^^^ ^^^g ^Xiyov isiv aj(p{kimg' 
 
 profitable unto all things, ^ ^^ ^^^^g^^^ ^^^^^ ^^g. 
 
 having promise oi the hie . r -. 
 
 that Sow is, and of that \^^'^ ''^'^ STa/^sX/^v ^^^^^ 
 
 which is to come. ^^^^ ''^^ ^^^ f ^' ^^' i/^iWaanc. 
 
 9 This 25 a faithful say- 9 Ylisog 6 Xoyog, zcci 'Tcaarig 
 ing, and worthy of all ac- a'TTohoxn^ a^iog. 
 
 ceptation. 
 
 10 For therefore we both 10 E/? Ti^ro ya^ zcli ko- 
 labour and suffer reproach, '^looi^zv Kai oveihZp(Jiji0cCf on 
 because we trust in the h- Tik'TTiKay^zv e^rt Ssm Zpovrt, 6g 
 ving God, who is the Savi- g^; f^^rrj^ 'ttocvtmv av'^pco'TTcov, 
 our of all men, especially of -^^^^ ^^^^,^ 
 
 those that believe. 
 
 Augustine inform us, framed long tales concerning a good and an 
 evil God, the creation of the world, the wars of the angels, &c. 
 which were both impious and absurd. But in Bishop Newton's 
 opinion, the apostle here insinuates, that all the things which the 
 lying teachers were to preach, concerning the worship of angels 
 and saints, abstinence from marriage and meats, and the miracles 
 said to be performed by the saints and their relics, in confirma- 
 tion of the superstitions which they inculcated, are no better than 
 profane and old wives' fables, told to amuse children. 
 
 2. And exercise thy self to godliness. Fv/^m^i. This is an allusion 
 to the exercises by which the Athletes prepared themselves for 
 the combats. The apostle's meaning is, That by the exercise of 
 godliness, men prepare themselves for the employments of the life 
 to come; see ver. 8. note 1. 
 
 Ver, 8. — 1. Bodily exercise is profitable Jbr little. In this verse, 
 the apostle condemns, not only the austerities of the Essenes and 
 Pythagoreans, but, if we may believe Estius, Whitby, Doddridge, 
 and others, the exercises also by which the Greeks prepared them- 
 selves for the combats. Estius was of this opinion, because the 
 word yv^voia-icc is used ; which, though it signifies exercise in ge- 
 neral, was the technical word for that kind of exercise which the 
 Athletes performed naked, as a preparation for the combats. 
 
 2. Having the promise of the present lije^ and of that to come. Ac- 
 cording to Warburton, the apostle's meaning is, That godliness is 
 profitable for all things, as having in the Law the promise of hap- 
 piness in the present life, and in the Gospel the promise of happi- 
 ness in the life to come. Bui there are promises in the gospel 
 likewise, of the good things of this life to the godly, Matth. vi. 30., 
 If God so clothe the grass ofthejicldy &c. — ver. 33. Seek yejirst the 
 hingdom of God and his righteousness y and all these things shall he 
 added unto you. — Mark x. 29, There is no man that hath left house, 
 S^c.for my sake and the gospel* s^ 30. But he shall receive an hundred 
 
Chap. IV. 
 
 I. TIMOTHY. 
 
 231 
 
 8 For bodily exercise 
 is profitable for little :^ 
 but godliness is profita- 
 ble ^or all things, having 
 the promise of the pre- 
 sent life, and of that to 
 come.^ See chap. vi. 1 9. 
 
 9 This saying is true, 
 (see 1 Tim. i. 15. note 1.) 
 and worthy of all recep- 
 tion, 
 
 10 (E<? T»To yet^, 91.) 
 Besides, for this we both 
 labour and suffer re- 
 proach, (or*) that we 
 trust^ in the living God, 
 who is (a-arvi^) the Sa- 
 viour'^ of all men, espe- 
 cially of believers. 
 
 8 For the bodily mortification 
 which the Jewish fables are framed 
 to recommend, is attended mthlittle 
 advantage ; but the exercise oi god- 
 liness, that is the practice of piety 
 and morality, is prof table for ad- 
 vancing all our interests, temporal 
 and eternal, having the blessings of 
 the present life and of that to come 
 promised to it. 
 
 9 What I have said concerning 
 the unprofitableness of bodily exer- 
 cise, and the profitableness of god- 
 liness istfue, and nxiorthy of the most 
 hearty receptio7i, 
 
 10 On account of this ^ I both en- 
 dure great hardships and suffer re- 
 proach from Jews and Gentiles, that 
 I trust to be made happy both here 
 and hereafter, neither through bo- 
 dily exercise, nor through the sa- 
 crifice of beasts, nor through the 
 power of any idol, but by the living 
 God, who is the preserver of all men^ 
 but especially of believers. 
 
 fold novo in this timey &c. These promises, however, do not ascer- 
 tain to every individual who lives in a godly manner, health, and 
 wealth, and reputation, but they assure us that piety and virtue 
 have a natural tendency to promote our temporal welfare, and 
 commonly do promote it. Or, if in particular instances, through 
 cross accidents, it happens otherwise, the consciousness of a well- 
 spent life affords unspeakably more delight, than the enjoyment 
 of temporal prosperity affords to those, who being destitute of god- 
 liness, have no hope of happiness in the life to come. 
 
 Ver. 10. — 1. That tve trust. The word nXTriKctfAsv being in 'the 
 perfect tense, denotes here, as in many other passages, continuation 
 of action : We have trusted^ and at present do trust, in the living 
 God. 
 
 2. Who is the Saviour. Some understanding the word (c-aryi^) 
 Saviour in a spiritual sense, contend that the apostle in this pas- 
 sage teaches, that all who are sincere in the belief and practice of 
 the religion which they profess, shall be saved eternally. But the 
 context, which speaks of the promise of the present life, as belong- 
 ing to godliness, directs us to understand this word as I have done 
 agreeably to its use in other passages, Psal. xxxvi. 6. (Av^|a»;t«? 
 x«« KTAm <r6jvui ty^is,) Lord thouprescrvest man and beast. — Job vii. 20. 
 
! 
 
 232 I. TIMOTHY. Chap. IV. 
 
 11 These things command n Ha^a/ygAAs rotvra, xat 
 
 12 Let no man despise 12 Mt]hig an rfjg norrirog 
 thy youth but be thou an ^aracppomrco, ocTJ.a rvrog yiua 
 example of the behevers, in ^ ' '^ 
 word, m conversation, m ' ' ^ ^' ' 
 charity, in spirit, in faith, '' ^^^^?^' ^*' ^'^^^/^a^'' sv xiris'g/, 
 in purity. 2v ccymcc. 
 
 13 Till I come, give at- 13 'Ecog s^x^[JjOci, 'TC^OGzy^z 
 tendance to reading, to ex- 7-?? amyv^o-s/, ry\ itdoaTCknan^ 
 hortation, to doctrhie. ^.^ hUa7tc,\ia., ' 
 
 14 Neglect not the gift j^ M;; ay.iku r^ iv croi 
 that IS ni thee, which was m- •■ s qv s^ 
 ven thee by prophecy, wfth ^^^^^^Z^^^^^' ' '^'\''^ ^'^ 
 the laying on of the hands ^^^^^^^^^^^ ^^m s^^^s^^^? ^-^^ 
 of the presbytery. X^/^^v rj? ^gso-tyrSP/J?. 
 
 I have sinned — thou preserver of men. God preserves both man 
 and beast by the care of his providence ; but saves believers from 
 eternal death. 
 
 Ver. 12. — 1. In behaviour. The word ccvxT^o(p7i is often used in 
 scripture to denote a man's moral and religious conduct. Stephen, 
 in his Thesaur. saith, the Greek authors do not use it in that sense. 
 But it is certainly a very proper sense of the word, according to 
 its etymology. For it literally signifies a turning backwards and 
 forwards, as persons do who follow their business. — The metapho- 
 rical sense of this word is better expressed, in English, by beha- 
 viour, than conversation. 
 
 2. In spirit. This is wanting in the Alexandrian, Clermont, and 
 some other ancient MSS. Also in the Syriac and Vulgate ver- 
 sions. — Some are of opinion that spirit, here, means the spiritual 
 gifts with which Timothy was endowed, and in the exercise of 
 which he was to be a pattern to the believers. But as all the other 
 directions relate to moral qualities, the interpretation given of 
 spirit in the commentary, appears more natural ; especially as 
 ver. J 4<. contains a direction to Timothy, concerning the proper 
 use of his spiritual gift. 
 
 ^ 3. In chastity. The Romish commentators contend, that by 
 {kyMKic) chastity, the apostle in this passage enjoins celibacy to the 
 clergy. But the word is used to denote chastity of speech and be- 
 haviour in general. And Titus ii. 4, 5., it signifies chastity in those 
 who are married. 
 
 Ver. 13. Apply thyself to reading. Besides reading the Jewish 
 scriptures to the brethren in their assemblies for worship after the 
 example of the Synagogue, Timothy was here directed to read 
 these scriptures in private likewise for his own improvement, 
 ver. J 5., that he might be able to confute the Jews and Judaizers 
 
Chap. IV. 
 
 I. TIMOTHY. 
 
 233 
 
 1 1 These things give 
 i7i charge and teach. 
 
 12 Let no one despise 
 thy youth : But be thou 
 a patteim to the behevers 
 in speech, in behaviour, 
 in love, in spirit, ^ in faith, 
 
 in chastity. 
 5.) 
 
 (See Tit. ii. 
 
 13 Till I come, appli/ 
 thyself to reading,^ to 
 exhortation, to teaching, 
 i^thx(^y.oi,-hiot). See 2 Tim. 
 iii. 16. note 3. 
 
 14 Neglect not 
 
 the 
 spiritual gift^ "dohich is in 
 thee, which was given 
 thee, i^ice.) according to 
 prophecy* [^ira) together 
 with the imposition of the 
 hands of the eldership^ 
 
 ' 11 These things solemnly enjoin as 
 God's express commands, and teach 
 the believers to act suitably to them. 
 
 12 Let no one have reason to de- 
 spise thy admonitions on account of 
 thy youth : But be thou a pattern to 
 the faithful in gravity oi speech, in 
 propriety of behaviour, in fervency 
 of love to God and man, in meek- 
 ness but firmness of spirit, in sound- 
 ness oifaith, in chastity. 
 
 13 Till I return, apply thyself to 
 reading the scriptures to the people, 
 in the public assemblies. Read them 
 likewise in private for thine own im- 
 provement : also apply thyself to 
 exhorting those who err, and to 
 teaching the young and ignorant. 
 
 1 4 That thou mayest understand 
 the scriptures, neglect not to exercise 
 the spiritual gift which is in thee, 
 which was given thee by the imposi- 
 tion of my hands, according to a 
 prophetic impidse, together with the 
 imposition of the hands of the elder- 
 ship at Lystra, who thereby testified 
 their approbation of thy ordination 
 as an evangelist. 
 
 who founded their errors on misinterpretations of the scriptures. 
 Thus understood, the direction, as the ancient commentators ob- 
 serve, is an useful lesson to the ministers of the gospel in all ages. 
 For if a teacher, who possessed the spiritual gifts, was commanded 
 to read the scriptures for improving himself in the knowledge of 
 the doctrines of religion, how much more necessary is that help 
 to those teachers, who must derive all their knowledge of the gos- 
 pel from the scriptures, and who cannot, without much study, be 
 supposed to know the customs, manners and opinions alluded to in 
 these writings. 
 
 Ver. 14. — 1. Neglect not the spiritual gift xvhick is in thee. The 
 word ^x^KT/^ct commonly denotes the spiritual gifts conferred on be- 
 lievers in the first age, whether by an immediate illapse of the 
 Holy Ghost, or by the imposition of the apostle's hands. (Rom. i, 
 10.) For the meaning of this exhortation, see 1 Thess. v. 19. note. 
 
 2. Given thee according to prophecij. The spiritual gift was given 
 to Timothy by the laying on of the apostle's hands. So the apostle 
 
234 I. TIMOTHY. Chap. IV. 
 
 15 Meditate upon these 15 Tavra [JbiksTcc, zv ra- 
 
 things : give thyself wholly ^^/^ /ff^/' Im ffn ri 'TTPOTCO'irn (pa- 
 
 to them, that thy profiting ^ g^ ^^^^^^ 
 
 may appear to all. ^ ' 
 
 ,16 Take heed unto thy- 16 Ets^s azavroo^ Tcm ttj 
 
 self, and unto thy doctrine ; MmfcaXia' S7n(JAve avTOig' rii- 
 
 continue in them ; for in do- ^^ ^o)^^^ ^^^ ffskvTOP (Tcoffsig 
 
 ing this thou Shalt both save ^^^ ^^ ^^^ 
 thyself, and them that hear 
 thee. 
 
 himself affirms, 2 Tim. i. 6. Here he tells him he gave it to him 
 bi/ OY according to jirophecy ; that is, by a particular inspiration 
 moving him so to do. For, in conferring the spiritual gifts, as well 
 as in working miracles, the apostles were not left to their ov*'n pru- 
 dence, but were directed by a particular inspiration, called in this 
 passage TT^otpnTna^ prophecy. See 1 Cor. xii. 10. note 2., at the close. 
 By the same kind of inspiration, particular persons were pointed 
 out by the prophets, as fit to be invested with sacred functions. 
 Thus, Timothy had the inspection of the church at Ephesus com- 
 mitted to him by St Paul, 1 Tim. i. 18., ¥^ocrx ra.^ Tr^ootyaa-xg 77go(p}j- 
 raetg, According to the prophecies tvhich ivent before concerning him. 
 
 3. Together tvith the imposition of the hands of the eldership. Since 
 it appears from 2 Tim. i. 6. that the apostle, by the imposition of 
 his own hands alone, conferred on Timothy the spiritual gift here 
 mentioned, we must suppose that the eldership at Lystra laid their 
 hands on him, only to shew their concurrence with the apostle, in 
 setting Timothy apart to the ministry by prayer ; in the same man- 
 ner as the prophets at Antioch, by the command of the Holy 
 Ghost, separated Paul and Barnabas by prayer, to the work to 
 which they were appointed. The order in which the apostle men- 
 tions these transactions, leads us to think, that he first conferred 
 on Timothy the gift of the Spirit by the laying on of his own hands, 
 then set him apart to the work of an evangelist by prayer accom- 
 panied with the laying on of the hands of the eldership. 
 
 4. Hands of the eldership. For an account of the eldership^ see 
 1 Tim. V, 17. note 1. — This is generally understood oi the eldership 
 of Lystra^ who it is supposed were the brethren who recommended 
 Timothy to the apostle, Acts xvi. 3. But Estius thinks the elder- 
 ship of Ephesus is here meant; and conjectures that Timothy was 
 made bishop of Ephesus, by the laying on of their hands. But 
 if that had been the case, the apostle, when leaving Ephesus, need- 
 ed not have entreated Timothy to abide in Ephesus, to oppose the 
 false teachers. His ordination as bishop of Ephesus, and his ac- 
 ceptance of that office, fixed him there. — Bengelius somewhere 
 says, Timothy and Titus were not bishops, the one of Ephesus, the 
 other of Crete, but the apostle's vicars in these churches. What 
 it is, to be the vicar of an apostle, I confess I do not understand. 
 
Chap. IV. 
 
 I. TIMOTHY. 
 
 235 
 
 15 Make these things 
 thy care. Benxiholly em- 
 jployed. in them^'^ that thy 
 jprqficiency may he evi- 
 dent to all. 
 
 16 Take heed to thy- 
 self, and to THY doc- 
 trine ; continue in them : 
 for, in doing this, thou 
 isoilt both save thyself, 
 and them who hear thee.^ 
 
 1 5 MaJce these things, the things 
 mentioned, ver. 13., the objects of 
 thy constant care : Be "wholly em- 
 ployed in the practice of them, that 
 
 thy projiciency in knowledge and 
 goodness may be evident to all, 
 
 16 Take heed to behave suitably to 
 thy character as an evangelist, and 
 to teach true doct?ine ,- atid continue 
 to take heed to thyself a7id to thy doc- 
 trine ; for, in doing this, thou *wilt 
 both save thyself, and be the instru- 
 ment of saving them *isoho hear and 
 obey thy instructio7is. 
 
 Ver. 15. — 1. Make these things thy care. So roivrot f^iXtrx signi- 
 fies. Thus Herodotus (Gale's edit. p. 15.) says of one lately mar- 
 ried, Tccvrot 01 vvv ficiXu, These things are now his care. 
 
 2. Be ivholly employed in them. On this passage Bengelius writes 
 as follows : " In his qui est, minus erit in sodalitatibus mundanis, 
 ** in studiis alienis, in colligendis libris, conchis, nummis, quibus 
 " multi pastores, notabilem aetatis partem insistentes, conterunt." 
 
 Ver. 16. Thou tvilt both save thyself and them rvho hear thee. What 
 a powerful argument is here suggested, to engage ministers to 
 preach the doctrines of the gospel truly and diligently, and to set 
 a good example before their flock. By thus faithfully discharging 
 their duty, they will save themselves eternally. And by their good 
 doctrine and example, impressing their hearers with a just sense 
 of the obligations of religion, and persuading them to become re- 
 ligious, they will be the instruments of saving them likewise. Other 
 power to save is not competent to man. 
 
236 View. I. TIMOTHY. Chap. Y, 
 
 CHAP. V. 
 
 View and Illustration of the Directions contained in this 
 Chapter, 
 
 TDECAUSE it is the duty of ministers to reprove such of 
 •^^ their people as err, and because the success of reproof, in 
 a great measure, depends on the manner in which it is given, 
 the apostle, in this chapter, directed Timothy how to admo- 
 nish the old and the young of both sexes, ver. 1, 2. — Next, he 
 ordered him to appoint a proper maintenance for those ividows, 
 who being poor, and having no relations able to maintain them, 
 were employed by the church in the honourable and useful of- 
 fice of teaching the younger women the principles of religion, 
 and in forming their manners, ver. 3. — And to prevent the 
 church from being burdened with too great a number of poor 
 widows, the apostle ordered all, to maintain their own poor 
 relations who were able to do it ; because so God hath com- 
 manded, ver. 4. — And, that Timothy might have a clear rule 
 to walk by in this business, the apostle described the circum- 
 stances, character, age, qualifications, and virtues of those 
 widows, who might fitly be maintained by the church, and em- 
 ployed in teaching the younger women, ver. 5. — 10. As also 
 the character and age of those who were to be rejected, if they 
 offered themselves to be employed and maintained in that 
 manner, ver. 11. — 15. And that the church might be under 
 no necessity of employing any widows as teachers, but such 
 as were really desolate, the apostle, a second time, ordered 
 the rich to take care of their own aged female relations who 
 were poor, ver. 16. 
 
 Old Translation. Greek Text. 
 
 Chap. V. 1 Rebuke not 1 JJ^sa^vrs^M (JjTi STTi'Trkf^^rjg, 
 
 an elder, but entreat him as aXka 'Tra^cczccl.st ug 'TCtiTiqpL' 
 
 a father and the younger ,,^^,,^^ ^g ah\(p8g' 
 men as brethren : > » r 
 
 Ver. 1. — 1. Do not severely rebuke. This is the proper transla- 
 tion of the phrase, M>j £^<7r>i)j|»??, which literally signifies, Do not 
 strike ; and metaphorically, Do not sharpli/ reprove. 
 
 2. An old man. In scripture n^ia-tvTi^a> commonly signifies an 
 elder. But as it is here opposed to Ng<yT£^»$ the young, in the 
 following clause, it is not the name of an office, as it is ver. 17, 19., 
 but it denotes simply advanced age. — In ver. 20. the apostle or- 
 
Chap. V, I. TIMOTHY. View. 237 
 
 With respect to those elders, who were employed as presi- 
 dents in the church, and in determining controversies about 
 worldly matters between man and man, the apostle ordered 
 Timothy to allot to them an honourable maintenance out of 
 the church's funds ; especially if, to the office of presiding, they 
 joined that of preaching and teaching, ver. 17, 18. — And for 
 guarding the character of those who bare sacred offices against 
 malicious attacks, he forbade Timothy to receive any accusation 
 against an elder, unless it was of such a nature that it could be 
 proved, and was actually offered to be proved, by two or three 
 credible witnesses, ver. 19. — But being so proved, he required 
 him to rebuke the guilty person publicly, that others might 
 fear, ver. 20. — without shewing in that affair, either prejudice 
 against, or partiality for any person, ver. 21. — On the other 
 hand, that those who held sacred offices might give as little oc- 
 casion as possible for accusations, the apostle ordered Timo- 
 thy to ordain no person a bishop or deacon, rashly : But pre- 
 vious to that step, to inquire into the character and conduct 
 of the candidate, with the greatest strictness. And to excite 
 him to the more care in this important part of his duty, he 
 told him, that by ordaining unfit persons to sacred functions, 
 he would make himself a partaker of all the sins they might 
 commit in executing such holy offices, inconsiderately bestow- 
 ed on them, ver. 22. — Next, he directed him to take care of 
 his health, which, considering the office he was appointed to, 
 was of great consequence to the church, ver. 23. — Then gave 
 him a rule, by which he was to guide himself, in judging of 
 the characters and qualifications of the persons he proposed 
 to ordain as bishops and deacons, ver. 24<, 25. 
 
 New Translation. Commentary. 
 
 Chap. V. 1 Do not Chap. V. 1 When reproof is 
 
 sever elij rebuke' an old necessary. Do ?iot severely rebuke an 
 
 man!^, hvit beseechniM. as old man, but beseech him, as thou 
 
 a father, and the you7ig wouldest beseech thy father in the 
 
 men as brothers, like case ; and the yoimg men who 
 
 sin, as if they were thy own brothers. 
 
 dered Timothy to rebuke before all, them who sinned in an atro- 
 cious or open manner, even though they were Elders. I there- 
 fore suppose he is, in this passage, speaking of offences which were 
 to be reproved in private. And in that case, when the party in 
 fault was either an old man, or an old woman, the respect due to 
 age, especially from a young teacher, such as Timothy was, makes 
 the apostle's rule in admonishing them highly proper. 
 
238 I. TIMOTHY. Chap. \'. 
 
 2 The elder women as 2 Yi^sa^vrsoccg, cug iLYirz^ag' 
 mothers, the younger as sis- vzconooLg^ ajg ahX(pag, ev TCOLffri 
 ters, with all purity. aynia, 
 
 3 Honour widows that '^ 3 X?7ga? riiJja rag ovrcug 
 are widows indeed. yji^cig' 
 
 4 But if any widow have 4 E/ h rig y/iqa rzKm 
 children or nephews, let y^ ZKyova g%6/, [jbav'^averouiTocv 
 them learn first to shew pie- ^^otjrov rov thov oizov ivffB^siv, 
 ty at home, and to requite ^^^ aujOt&ag dToUovai rotg 
 their parents ; for that is ^^^, ^^^ ^^^>^,, 
 good and acceptable before - ^ ^ ^ ' ^ ^ 
 
 5 Now, she' that is a wi- 5 'H ^s ovro/? ^^^^fcs ;ta/ ^g- 
 dow indeed, and desolate, fjbovcji/jsvr} j^Ktizsv zti rov Ssov, 
 trusteth in God, and con- ;fc6/ T^offiJusm ratg hriaiffi tcoli 
 tinueth in supplications and ^^^^ TPOO-gy va/? vvKrog x,a.t mg- 
 prayers night and day. 
 
 Ver. 3. — 1. Honour widows. For the meaning of the word Ho- 
 nour , see ver. 17 - note 3. — The Greek commentators inform us, 
 that the widows, of whom the apostle speaks in this passage, were 
 aged women appointed by the church to instruct the young of 
 their own sex in the principles of the Christian faith, and who for 
 that service were maintained out of the funds of the church. See 
 1 Tim. iii. 11. note 1. This opinion of the Greek commentators 
 is rendered probable by the apostle's order to Timothy, ver. 9., to 
 admit none into the number of widows, without inquiring into 
 their age, circumstances, character, and qualifications, even as in 
 ordaining bii>hops and deacons. See ver. 16. note 2. 
 
 2. Who are really widows. By a real widow is to be understood 
 one who is desolate, ver. 5. One who is not able to maintain her- 
 self, and who has no near relations in a condition to maintain her. 
 Because in the first age the poor were maintained by the church, 
 ver. 16., the apostle, to lessen the number of the poor, ordered 
 Timothy in this passage to honour, that is, to employ and maintain 
 as teachers, only such poor widows as had no relations able to 
 maintain them. This was a prudent regulation, because by em- 
 ploying as teachers, widows really desolate, an honourable office, 
 with a decent maintenance, was allotted to worthy persons, who 
 at any rate must have been supported by the church. See ver. 16. 
 
 \ er. 4. Let these learn first 'piously to take care of their own fami- 
 ly. U^urov, first, may signify that we are to maintain our own fii- 
 mily before we maintain our parents : Because our wives and chil- 
 dren depending on us for their support, if we were to neglect them 
 for the sake of maintaining our parents, they would become a bur- 
 den on the public, which, in that case, would not be benefited by 
 
Chap. V. 
 
 I. TIMOTHY. 
 
 239 
 
 2 The old women as 
 mothers, and the young 
 as sisters, with all chasti- 
 ty. 
 
 3 Honour widows^ 
 \X)ho ARE really widows.* 
 
 4 But if any widow 
 have children, or grand- 
 children^ let these learn 
 first piously to take care 
 of their own family,'^ (kcci, 
 213.) a7id then to requite 
 their parents. For this 
 is good and acceptable 
 in the sight of God. 
 
 5 (Ag, 103.) Now she 
 *who is really a widow 
 and desolate,^ (jiAT^xgy 
 10.) trusteth in God,* 
 and coiitinueth in (T<e<? 
 ^iwi(Ti^ chap. ii. 1.) de~ 
 jprecations and prayers, 
 night and day. (See 1 
 Thess. V. 17. note.) 
 
 2 The old women beseech, as if 
 they were mothers to thee, and the 
 youngs as if they were thy sisters, 
 observing the strictest chastity in 
 speech and behaviour towards them. 
 
 3 With respect to widows who 
 are to be maintained by the church 
 as teachers, my command is. Em- 
 ploy and maintain those only who 
 are really widows, or desolate. 
 
 4 But if any widow have children, 
 or grand-children able to maintain 
 her, let not the church employ her 
 as a teacher. But let these rela- 
 tions learn first piously to take care 
 of their o*v6n family, and then to 
 make a just return of maintenance to 
 their aged parents for their care in 
 bringing them up. For this atten- 
 tion to parents in poverty, is good 
 for society, a7id. acceptable in the 
 sight of God, See ver. 8. 16. 
 
 5 NoxiD, to shew thee who the 
 widows are of whom I speak, she 
 who is really a widow and desolate, 
 besides being poor and friendless, 
 is of a pious disposition ; she trust- 
 eth in God for her support, and 
 continueth in deprecations andpray- 
 ers night and day. Such a widow 
 will take pleasure in instructing the 
 young. 
 
 our piety towards our parents. But after maintaining our family, 
 if we have to spare, we are to requite our parents for the care they 
 have taken of us in our nonage, by maintaining them when re- 
 duced to poverty. This is a duty so sacred, that a family of real 
 Christians will cheerfully submit to some hardships, rather than 
 suffer their parents to live on the charity of others. 
 
 Ver. 5. — 1. Really a voidovo and desolate. The word ^i^tta^in 
 signifies reduced to solitude. The apostle, I suppose, alludes to 
 the signification o^ %y^^o(., which comes from ;^i»jgo?, orhus, desertusy 
 aut aliqua re indigeiis. Scapula. 
 
 2. Trusteth in God, HXyriKiv, hath trusted and continueth to trust. 
 Ess. iv. 10. 
 
240 
 
 I. TIMOTHY. 
 
 Chap. V. 
 
 6 But she that liveth in 
 pleasure, is dead while she 
 liveth. 
 
 7 And these things give 
 in charge, that they may be 
 blameless. 
 
 8 But if any provide not 
 for his own, and especially 
 for those of his own house, 
 he hath denied the faith, and 
 is worse than an infidel. 
 
 9 Let not a widow be ta- 
 ken into the number under 
 threescore years old, having 
 been the wife of one man, 
 
 10 Well reported of for 
 good works ; if she have 
 brought up children, if she 
 have lodged strangers, if she 
 
 6 'H ^s (T'TaraX&'fra, ^aoaa. 
 
 7 Ka/ TavTCA 'Tra^ayriXKi^ 
 Ivci avi'TTi'krj'TrTot cotriv. 
 
 8 E/ ^s rig rauv th^v /coct 
 (JjoKiscx, rot)V oizeicov a Tr^ovoet, 
 rrjv TTigiv ri^VYirai, zcci isiv cc- 
 
 9 X;y^a zarcckiyzG^co ^n 
 
 hog ccvh^og yvvri' 
 
 10 Ev z^yoig zoCkoig fJua^TV- 
 
 Ver. 6. — 1. She ivho liveth in pleasure. The word <r7recTuXa(7cc 
 signifies ixihojaireth deliciously. See concerning this word, James v. 
 5. note 2. 
 
 2. Is dead 'while she liveth. She is spiritually dead ; dead to vir- 
 tue and religion. This may be said of every wicked person, but 
 especially of the widows described in this verse. Our Lord like- 
 wise used the word dead to express extreme wickedness. Let the 
 dead bury their dead. The philosophers represented those as dead, 
 who abandoned their sect, and gave themselves up to sensual plea- 
 sures. 
 
 Ver. 7. These things give in charge, that they may he blameless. 
 The gender of the word uviTnXviTnci shews that the Ephesian bre- 
 thren, not the widows, were the persons to whom Timothy was to 
 give these things in charge* 
 
 Ver. 8. — 1. Especially those of his family. Some translate rm 
 ciKitm, of the household, namely, of faith ; and support their trans- 
 lation by Gal. vi. 10. See the note on that verse. But I rather 
 think the apostle means, one's parents, and brothers, and sisters, 
 and other near relations. 
 
 2. He hath denied the faith. To disobey the precepts of the 
 gospel, is to deny, or renounce the faith of the gospel. So the 
 apostle thought. "VVherelbre, the failh rf the gospel mcixx^es obe- 
 dience to its precepts. 
 
 3. Is toorse than an ivfdcl. Many of the heathens, being sen- 
 sible of the obligations they were under to take care of their rela- 
 tions, especially their parents, affectionately maintained them, 
 when they became unable, through age or poverty, to support 
 themselves. 
 
Chap. V. 
 
 I. TIMOTHY. 
 
 t41 
 
 6 But she "isoho liveth 
 in pleasure^ is dead^ 
 while she liveth. 
 
 7 (K«<, 204.) Now 
 these things give in 
 charge, that they may 
 be blameless.^ 
 
 8 ( E; ^e) For if any one 
 provide not for his own, 
 and especially those of 
 his family, ' he hath de- 
 nied the faith,"^ and is 
 worse than an infidel.^ 
 
 9 Let not a widow be 
 taken into the number 
 under* sixty years old, 
 having been the wife of 
 one husband;'^ 
 
 10 Borne witness to 
 for good works ; (e/, 127.) 
 That she hath brought 
 up children, that she 
 hath lodged strangers,* 
 
 6 BtU the widow who liveth in 
 gaiety and luxury, is dead while she 
 liveth in that manner, and should 
 not be employed as a teacher of the 
 young. 
 
 7 Now these things concerning the 
 obligation lying on children to 
 maintain their parents, charge the 
 Ephesians to perform, that they may 
 be blameless in that matter, 
 
 8 i^orz/'«?z?/ow^, professing Chris- 
 tianity, mairitaineth not his own poor 
 relations, and especially those with 
 whomhe hath lived in family, he hath 
 renounced the faith of the gospel, 
 and is worse than an infidel ; many 
 of whom would be ashamed of thus 
 violatinor the obligations of nature 
 and humanity. 
 
 9 Let not any widow be taken into 
 the number of teachers of the young, 
 under sixty years old, having neither 
 been an harlot, nor a concubine, but 
 the wife of one husband, at a time ; 
 consequently hath governed her 
 passions properly in her youth. 
 
 10 Farther, she must be one who 
 is borne witness to for good works ; 
 that she hath brought up children 
 religiously and virtuously. That she 
 hath formerly lodged strangers, even 
 
 Ver. 9. — 1. Under sicoty^ ^Xxrrov, supp. Kafu, adminimumi, The 
 Latins likewise used the word minimum for ad minimum, — Benge- 
 lius saith ihetrroy is put here adverbially. 
 
 2. Having been the "wife of one husband ; namely at a time. For 
 although it was not the custom among civilized nations for women 
 to be married to ipore than one husband at a time, if a woman di- 
 vorced her husband unjustly, and after that married herself to ano- 
 ther man, she really had two husbands. See the note on ver. 14. 
 of this chapter, and 1 Tim. iii. 2. note 1, — Because the Latins used 
 the word miivira to denote a woman who from her virginity had 
 been married only to one man; and because that kind of monogamy 
 was reckoned honourable in some of the heathen priests and priest- 
 esses, Whitby supposes the apostle ordered bishops to be the hus- 
 bands of one wife, and widows to have been the wives of one hus- 
 band in the sense above described, that they might be nothing in- 
 ferior to the heathen ministers of religion. But in my opinion he 
 would have spoken more conformably to truth, if he had said that 
 
 VOL. XV. R f 
 
2^2% I. TIMOTHY. Chap. V. 
 
 have washed the saints' feet, m'4>si>, u '^Xi&o(Mmig S'prrjPzsfTSv, 
 
 if she have reheved the af- g, ^^,^, ^ ^^^ e^nzoKii- 
 
 meted, if she have dihgently ^ ^ 
 followed every good work. 
 
 11 But the younger wi- u Na.v«ga? & yjoa; ^a- 
 
 dows remse : for when they . / * ^^ ^ 
 
 have begun to wax wanton ^^'^^ ^^^^ ^^^ ..«ra.|,..a- 
 
 against Christ, they will ^^^' ^^ M^^^^ 7^1^^^^ ^s;^.^- 
 
 c;i^. 
 
 marry ; 
 
 12 Having damnation, be- ,^ Evs^ca/ tcpulol or 
 cause they have cast off their ^ c\ 
 
 first faith. ^^^^^' ^'^^' ?Asrp?^a.. 
 
 13 And withal, they learn 13 'A^coa ^s ^a/ a^ya/ ^.a^- 
 to be idle, wandering about ^^^^^^ 'TtiQiioYomvtii rag o/^/ag- 
 irom house to house ; and I -i-^ 
 
 not only idle, but tattlers al- ^ "^ & / ' 
 
 so, and busy bodies, speak- P^^^^Oi zai 'TTZ^iS^yoi, XaX^o-a; 
 
 ing tilings which they ought ^^^ y^n Oiovra, 
 
 not. 
 
 the corrupters of Christianity enjoined these things to Christian 
 bishops, and deacons, and widows, thgt they might, in the eyes of 
 the people, be nothing inferior to the neathen priests and priestes- ' 
 ses. 
 
 Ver. 10. That she hath lodged strangers^ &c. This, and the other 
 good works mentioned by the apostle, being attended with great 
 expense, the poor widows who desired to be taken into the num- 
 ber, cannot be supposed to have performed them at their own 
 charges. I therefore suppose the apostle is speaking ofy^ma/e dea- 
 cons, who had been employed in the offices here mentioned, at the 
 common expense ; consequently the meaning of the direction will 
 be, that in choosing tvidovos^ Timothy was to prefer those who for- 
 merly had been employed by the church as deaconesses, and had 
 discharged that office with faithfulness and propriety. For since 
 these women had spent the prime of their life, in the laborious offices 
 of love mentioned by the apostle, without receiving any recom- 
 pence but maintenance, it was highly reasonable, when grown old 
 in that good service, to promote them to an honourable function, 
 which required knowledge and experience, rather than bodily 
 strength, and which was rewarded with a liberal maintenance. 
 
 Ver. 11. When they cannot endure Chrisfs rein. Kocroi^^Yivixa-as-i. 
 On this word Erasmus remarks that it comes from «-g^g<v, to pidl 
 axuay, and nvici, reins : and that the metaphor is taken from high- 
 fed brute animals, who having pulled away the reins, run about at 
 their pleasure. Glassius and Le Clerc translate the clause, loho do 
 not obey the rein. Estius, following the Greek commentators, sup- 
 poses that T» X^i^a is governed by kutoc in the compound word 
 Kccroc<r^-Anci(ra(rt ; and that the meaning is, they pull the rein con- 
 trary to Christ, whilst he restrains them from marriage. But 
 whatever the etymology of this word may be, the apostle plainly 
 
Chap. V. 
 
 I. TIMOTHY. 
 
 243 
 
 that she hath washed the 
 saints' feet, that she hath 
 reheved the afflicted, that 
 she hath diligently fol- 
 lowed every good work. 
 
 11 But the younger 
 widows reject : * For 
 when they cannot endure 
 Christ's rein^ they will 
 parry. 
 
 12 Incurring condem- 
 nation^ because they have 
 jput away their first ^c?^- 
 litp 
 
 13 And at the same 
 time also they learn to 
 BE idle, wandering about 
 from house to house ; 
 and not only idle, but 
 tattlers also^ and med- 
 dler s.^ speaking things 
 which they ought not. 
 
 though heathens, that she hath 
 ^washed the disciples^ feet in their 
 journeys, when they went about 
 preaching the gospel, That she hath 
 relieved the ajffiicted. In short. That 
 she hath diligently performed every 
 charitable work. 
 
 1 1 But the younger widows reject 
 as teachers, because when they can- 
 not endure that restr^aint, to which 
 they have subjected themselves for 
 Christ's sake, they will marry, and 
 by encumbering themselves with a 
 family, they will render themselves 
 unfit for teaching. 
 
 12 Subjecting themselves to co7i- 
 demnation, both from God and men, 
 because, by marrying, they have re^ 
 nounced. their first engagement to 
 serve Christ. 
 
 1 3 And at the same time alsoy they 
 learn to be idle, wandering about 
 
 from house to house, on pretence of 
 following the duties of their office. 
 And not only idle, but tale-bearers 
 also, and meddlers in other people's 
 affairs, publishing the secrets of fa- 
 milies ^ which they ought not to di- 
 vulge. 
 
 means, that the younger widows who had undertaken the office of 
 teaching the novices of their own sex, not being able to continue 
 under that restraint from marriage, which they had laid on them- 
 selves by devoting themselves to the service of Christ, and which 
 the nature of their office required, would marry and desert his ser- 
 vice. See ver. 15. — The simple word ^^mx^ is used Rev. xviii. 
 2. 9., to denote one's living voluptuously. 
 
 Ver. 12. They have put axuay their first fidelity » Among other things 
 Uirrigf Faithy s'lgnifiesfidelity in performing promises and engage- 
 ments. Rom. iii. 3., JVill not their unbelief destroy Trta-rtv the faith- 
 fulness [or fidelity) of God? — Tit. ii, 10., shetving all good (xtrtv) 
 fidelity. See also Gal. v. 22. 1 Tim. i. 12. — The faithfulness, which 
 the widows who married are here said to have put away, was their 
 faithfulness to Christ, which they had virtually plighted, when they 
 took on thepi ihe office of teaching the younger women. For by 
 marrying, they put it out of their power to perform that office with 
 the attention and assiduity which it required. 
 
 Ver. 13. Tattlers also. The word <pAyǤo/, (garrulce et inepte lo' 
 quaces) signifies persons given to idle talk f a vice, to which women 
 who go about from hou€c to house are commonly much addicted. 
 
2U I. TIMOTHY. Chap. V. 
 
 14 I will, therefore, that 14? BiiXoiJboct i^v Harz^ag ya- 
 the younger women marry, ^^iv, nzvoyomv, oizohffrorstv, 
 bear children, guide the ^^^^^,^0^, a(pomv dihmt rco 
 house, give none occasion ^^^ ^^ ^,,^ ' 
 to the adversary to speak ' * & ' a^ 5 
 reproachfully. 
 
 15 For some are already 15 Ho^ ya^ rmq liirgd'TtYt 
 turned aside after Satan. <rav orKSu rs ^arccm. 
 
 16 If any man or woman 16 E/ rig Trmg ^ Tt^rj g%g; 
 that believeth, have widows, yjigttg^ iicoLgTiiirco avraig, zcci 
 let them relieve them, and ^yi Qa^nffdcj rj zzzkTiaia^ Im 
 let not the church be char- ^^^g ^vr^^ Y?;pa/? eTrapKiffri. 
 ged ; that it may relieve 
 
 them that are widows in- 
 deed. 
 
 Ver. 14. / command therefore young ividoivs to marry. As the 
 discourse is concerning mdows, that word is rightly supplied here. 
 — From this command it is evident that under the gospel, second 
 marriages are lawful both to men and to women ; and that abstain- 
 ing from them is no mark of superior piety. Hence a presump- 
 tion arises, that the wi/e of one husband, ver. 9., doth not mean a 
 woman who had been married only once, but a woman who had 
 been married to one husband only at a time. See 1 Tim. iii. 2. 
 note 1. — It is true, the apostle, in his first epistle to the Corin- 
 thians, advised all who had the gift of continency to remain un- 
 married : not however because celibacy is a more holy state than 
 marriage, but because, in the then persecuted state of the church, 
 a single life was more free from trouble and temptation. So he 
 told them, 1 Cor. vii. 9. 26. 32. 39. Wherefore the Papists, who 
 at all times recommend a single life to those who aim at superior 
 sanctity, misunderstand the apostle, when they affirm that he con- 
 sidered ielibacy as a more holy state than wedlock. For, if that 
 were true, why did he order, that aged widows who had been mar- 
 ried to one husband, should be employed to teach the young of 
 their own sex, and not rather, aged women who never had been 
 married at all i Also, why did he make it a qualification of the bi- 
 shop, that he should be the husband of one wife ; and not rather, 
 that he should be an unmarried person, and continue unmarried 
 all his life? — As the requisition, that a bishop should be the hus- 
 band of one wife, did not make it necessary that every bishop 
 should be a married man, (1 Tim. iii. 2. note 1. at the end,) so the 
 apostle's command to the younger widows to marry, did not oblige 
 them to marry, if they could live chastely unmarried, and found it 
 convenient, in other respects, so to do. Besides, every young wi- 
 dow might not have it in her power to marry. 
 
 Ver. 15. Soi7ie are turned aside after Satan. Some of the widows 
 employed by the church as teachers, had by marrying incapacita- 
 
Chap. V. 
 
 L TIMOTHY. 
 
 245 
 
 14 I command^ there- 
 fore, young WIDOWS^ to 
 marry, to bear children, 
 to govern the house, to 
 give no occasion to the 
 adversary yor reproach. 
 
 15 For already some 
 are turned aside [oTtritra) 
 after Satan.* 
 
 16 If any believing 
 man or believing *woma7i 
 have widows,* let them 
 relieve them,'^ and let 
 not the church be bur- 
 dened, that it may relieve 
 those who are really wi- 
 dows. 
 
 14 / command therefore young wi- 
 doivs to marry, if a fit opportunity 
 offers, to bear children, to govern the 
 house with prudence, and by beha- 
 ving in all respects properly, to give 
 no occasion to the adversaries of our 
 religion to reproach the gospel, on 
 account of the bad behaviour of 
 those who profess it. 
 
 15 I am anxious to have these 
 rules observed, because already some 
 widows, whom the church hath em- 
 ployed as teachers, by marrying, 
 are turned aside fi'om that work, to 
 
 follow after Satan. 
 
 16 If any Christian man or Chris- 
 tian woman, have poor widows near- 
 ly related to them, let them relieve 
 them, if they are able, and let not 
 the church be burdened with main- 
 taining such as teachers, that it may 
 relieve those who are really desolate^ 
 by employing and maintaining them 
 as teachers of the younger women. 
 
 ted themselves for that excellent office. This the apostle termed, 
 a turning aside after Satan, not because marriage is an unlawful 
 state in itself, but because through the temptation of Satan they 
 had deserted their station in the church. 
 
 Ver. 16. — 1. Have tvidoivs ; that is, grandmothers, mothers, 
 daughters, or sisters, who are poor widows. In the opinion of Es- 
 tius, this precept extended to the proprietors of slaves, and bound 
 them to maintain their slaves, when they became incapable of la- 
 bour. 
 
 2. Let them relieve them. ETret^Kuroi, Suppeditent^ Let them supply 
 them, namely, with necessaries. 
 
 At the conclusion of this discourse concerning imdoius, it may be 
 proper to unite in one view, the arguments which shew that the 
 apostle speaks therein, not of poor widows in general, but of those 
 only who were to be employed and maintained as teachers. — 1. It 
 is ordered, ver. 9., that none should be admitted into the number, 
 under sixty years old ; neither any who had had more than one 
 husband. And ver. 10., they were to be home witness to for good 
 tvorks. But many widows under sixty, many who had been mar- 
 ried to two husbands successively, and many who were not borne 
 witness to for good works, might, by disease and misfortune, be 
 reduced to extreme want. All these certainly were not to be ex- 
 cluded from the alms of the church ; as they must have been by 
 the apobtlc's rules, if these rules related to poor widows in general. 
 
246 L TIMOTHY. Chap. V. 
 
 17 Let the elders that 17 *Oi kCCKuc, r^os^cuTig 
 
 rule well be counted worthy .^m^vTS^oi hiTKrig rtuurjg a|- 
 of double honour, especially 
 
 -^2. The widow to be relieved by the church was one, ver. 10., 
 •who had drought up children, &c. But these qualifications are not 
 in every woman's power. Every woman is not capable of bearing 
 and bringing up children, of lodging strangers, and of relieving the 
 afflicted ; because every woman's health and fortune do not enable 
 her to do such good works. How then could the apostle make 
 these the conditions on which a poor widow was to receive the altns 
 (5f the church ? — 3. If, by xuido'ws, the apostle meant poor widows 
 in general, who were to be relieved by the church, why should such, 
 because they married a second time, have been condemned by him, 
 ver. 11. as not enduring Christ* s rein ? And ver. 12. as putting aixay 
 their first faith'^ And ver. \S. as turning aside after Satan? A poor 
 widow's second marriage, instead of being an offence, was a com- 
 mendable action, as thereby the burden of her maintenance was 
 removed from the church, and laid on her new husband. — 4. We 
 are told, ver. 13., that if young widows were received into the ntinl- 
 ber, they would wander about from house to houise, and become 
 meddlers, &c. But if ^uch were ordinary poor widows whom the 
 church maintained, what occasion had they to wander about as 
 beggars ? Or if they did, what family would suffer them to meddle 
 in their affairs ? 
 
 On the other hand, If the widows, of whom the apostle speaks, 
 were persons maintained and employed by the church, to teach the 
 younger women, every thing said concerning them will have the 
 greatest propriety. — 1. It was fit that such should be sixty years old, 
 before they were employed ; because, being of a grave deportment, 
 and well informed, their instruction would have the greater weight. 
 
 2. As it was required in a bishop, that he should be an husband^ 
 
 that he might have some experience in the affairs of life, so the 
 female teacher was to be a tvidotv, that having been a wife, she 
 might be capable of teaching the younger women the duties of the 
 married state. And as it was required that a bishop should be the 
 husband but of one voife at a time, so it v;as ordered that a widow 
 should have been the tvife but of one husband at a time ; because in 
 both, it was a proof of that temperance with respect to sensual 
 pleasure, which the teachers of religion ought to observe. — 3. As 
 the efficacy of instruction very much depends on the reputation of 
 the teacher, it was required in a widow, that she should be 'well re- 
 r)orted o/forgoodvoorksy especially those which belohg to the fe- 
 male sex. She was to have been a mother, that she might have ^ 
 tender affection to the young women under her care ; and she was 
 to have brought up children^ that she might be fit to manage the 
 tempers of her pupils. She was in the former part of her life, at 
 the churches expense I suppose, to have lodged strangers ^ -washed the 
 saints' feet, and relieved the afflicted ; because these good works 
 proved her to be a person of a benevolent heart ; and who, as a 
 teacher of religion, would take delight in promoting thfe eternal 
 
Chap. V. I. TIMOTHY. 247 
 
 17 Let the elders^ 17 Let the elders 'wJio preside pm- 
 (xaAft;? TT^oi^an?) who pre- dently in your religious meetings, 
 side well^ be counted wor- he counted worthy of double honour : 
 
 interest of those committed to her care. — 4. That widows employ- 
 ed by the church in teaching, should not marry, was absolutely ne- 
 cessary, not because a single state is more holy than wedlock, but 
 because the cares of a family would occupy them so fully, that they 
 would have little leisure to teach ; and because their husbands 
 might require their attendance at home. — Wherefore, since by 
 marrying, they relinquished an office acceptable to Christ and pro- 
 fitable to his church, which they had solemnly undertaken, they 
 might be said not to endure Christ* s rein, but to have put avoay their 
 Jirst fidelity, and to have turned aside after Satan. 
 
 Ver. 17. — 1 . Let the elders. In the first age, the name n^£crSi;T£|of, 
 Elder, was given to all who exercised any sacred office in the 
 church, as is plain from Acts xx. 28., where the persons are 
 called bishops, who ver. 17. were called elders. The same thing 
 appears from Titus i, 5., where those are called elders, who ver. 7. 
 are named bishops ; and from 1 Tim. iv. 14., where collectively all 
 who held sacred offices in Lystra are called the presbytery or elder- 
 ship, and are said to have concurred with the apostle in setting 
 Timothy apart to the ministry. — >The persons who held sacred of- 
 fices in the church were named elders, because they were com- 
 monly chosen from among the first or earliest converts. And in 
 bestowing sacred offices on them, the apostle shewed great pru- 
 dence ; for by their early conversion, and their constancy in pro- 
 fessing the gospel, notwithstanding the persecution they were ex- 
 posed to, the first converts discovered such a soundness of under- 
 standing, such a love of truth and goodness, and such fortitude, as 
 rendered them very fit for sacred functions. 
 
 As soon as a number of persons in any city were converted, the 
 apostle formed them into churches, by appointing the first converts 
 to perform sacred offices statedly among them. This appears from 
 Acts xiv. 21., where we are told, that Paul and Barnabas having 
 taught many in Antioch, Iconium, Lystra, and Derbe, returned ; 
 and in passing through these cities, ver. 23., ordained them elders in 
 every church. — In like manner there were elders at Ephesus, Acts. 
 XX. 17 — And at Philippi there were several bishops and deacons, 
 Philip, i. 1. — And at Thessalonica, some voho laboured among them, 
 and others voho presided over them, and others "who admonished them^ 
 are mentioned, 1 Thess. v. 12 — Farther, in the great cities where 
 the apostle Paul resided for years, it is reasonable to think the dis- 
 ciples became at length so numerous, that they could not all meet 
 together for worship in one place, but must have assembled either 
 in different places, or at different hours in the same place. In ei- 
 ther case, these separate assemblies must have had different preach- 
 ers, presidents, catechists, and deacons. Nay, if any of these se- 
 parate assemblies was very numerous, it is probable th^t more per- 
 sons than one were appointed to perform each distinct function. 
 Yet, however great the multitude of the disciples, or however nu- 
 
24S I. TIMOTHY. Chap. V. 
 
 they wlio labour in the word tiifT06omi>' (/jOcXt^a, ol zoTwvreg 
 and doctrme. g, ^ ,.^^ ^^^^ Si^a^zaXta, 
 
 merous the places where they assembled, might be in any city, the 
 brethren there were always considered as one church. This ap- 
 pears from the inscriptions of the apostle's epistles, where it is not 
 said, to the churches at Corinth, or to the churches at EphesuSy but to 
 the church in these cities — Farther, from what is said concerning 
 Timothy's ordination to the ministry, 1 Tim. iv. 14., it would seena 
 that in ordaining persons to the ministry, the collective body of 
 those who held sacred offices in any church, called the presbytery 
 or eldership, signified their consent to the election of the candidate 
 by laying their hands on him, accompanied with prayer. 
 
 Before this subject is dismissed, I will make three remarks. The 
 first is. That although in the primitive church, the offices of the mi- 
 nistry were various, and in large churches more persons than one 
 Were appointed to each office, yet in smaller churches, whose mem- 
 bers could not affiard maintenance to a numerous ministry, all the 
 different sacred offices seem to have been performed by the bishops 
 and deacons. — Their office, therefore, including all the sacred func- 
 tions, nothing is said in scripture concerning the qualifications ne- 
 cessary to any of these offices, except concerning the qualifications 
 necessary in those who were to be made bishops and deacons. My 
 isecond remark is. That in the catalogues of the spiritual men, whom 
 Christ placed in his church, (Rom. xii. 6.-8. 1 Cor. xii. 28. Ephes. 
 iv. 11.), bishops and deacons are not mentioned. The reason is, 
 though many of the first bishops and deacons were endowed with 
 spiritual gifts, it was not necessary that they should be spiritual 
 men. All the duties of their office might be performed with the 
 help of natural talents and acquired endowments. — My third re- 
 mark is, That although the offices of the spiritual men Were of 
 great importance in the church, there is no account given in scrip- 
 ture of the qualifications necessary to the spiritual men, as of the 
 qualifications necessary to bishops and deacons; because their of- 
 fice was to continue only for a time ; and because they were placed 
 in the church, not by the designation of men, but by the immediate 
 designation of Christ himself, who placed them by the supernatural 
 gifts with which he endowed them. The case was different with 
 the bishops and deacons. Their offices were to continue in the 
 church to the end of the world ; and the persons who were to dis- 
 charge these offices were to be chosen in every age, by men who, 
 not having the gift of discerning spirits, needed to be directed in 
 their choice. Particular rules therefore are given in scripture, for 
 the election of fit pcr;;ons to discharge these offices ; and in making 
 the choice, the church is left to apply these rules, according to 
 the dictates of common prudence. 
 
 2. The elders ivho preside ivcll. This order of elders are called, 
 Heb. xiii. 7. 17. 24-., 'Hyj^^sve*, Guides, Rulers: And, Rom. xii. 8., 
 n^oi^cc/^ivoiy Presidents. And 1 Thess. v. 12., they are distinguished 
 from those ivho laboured among them and admonished them. 
 
 In the early ages, the duties of the presideiit or ruler were very 
 important. For first, as the Christians denied, not only the power, 
 but the existence of the heathen gods, and had no visible object 
 
Chap. V. I. TIMOTHY. 249 
 
 thy of double honour,^ let them have a liberal maintenance 
 
 especially those who la- fi'om the funds of the church ; es'pe^ 
 
 bour in (Aoy«, 60.) daily those "joho, besides presiding, 
 
 preachifig and teaching.* labour in preaching and catechising. 
 
 of worship of their own, they were considered as atheists : and their 
 assembhes being supposed to be held for impious and seditious pur- 
 poses, were liable to be disturbed by the rabble. It was, there- 
 fore, the business of the president to appoint places and times for 
 the meetings of the brethren, which would be least offensive to the 
 heathens, and where, if they were disturbed, they might most easi- 
 ly make their escape. The prudent carriage likewise of the presi- 
 dents, and their discreet manner of speaking to their adversaries, 
 who from curiosity or other motives came into their assemblies, 
 might be of great use in conciliating their good will. 
 
 Secondly, The rulers presided in all the religious assemblies of 
 the Christians for the purpose of directing the public worship. And 
 while the spiritual gifts existed in the church, they pointed out* 
 which of the spiritual men were to pray, which to sing psalms, and 
 which to prophesy or preach ; and determined the order wherein 
 these offices were to be performed. Thus, to regulate the order in 
 which the spiritual men were to exercise their gifts in the public 
 assemblies, was the more necessary that individuals, from a vain 
 desire of displaying their particular gifts, were apt to create con- 
 fusion in the Christian assemblies, unless when restrained by the 
 authority and prudence of the president. 
 
 Thirdly, The presidents heard and decided all the controversies 
 about worldly matters which arose among the brethren ; and to 
 their decision, the faithful, after the apostle Paul ordered it, 1 Cor. 
 
 vi. 1 6. readily submitted. This branch of the president's duty 
 
 was very necessary. For the Christians being generally hated on 
 account of their opposition to the established idolatry, were not 
 likely to obtain a patient and equitable hearing from such inimical 
 judges. Besides, the laws of the empire allowing them, as Jews, 
 to determine their own controversies by judges of their own ap- 
 pointment, they shewed a litigious disposition, unbecoming their 
 Christian profession, when they brought their suits into the hea- 
 then courts, and dishonoured all their brethren, by declaring that 
 they thought there was not a wise and equitable person among 
 them, to whose determination they could submit their disputes, 
 1 Cor, vi. 1—6. 
 
 Fourthly, The presidents managed the temporal affairs of the 
 church as a society. The money collected by the brethren, for 
 defraying the common expenses, supporting the poor, and main- 
 taining those who were employed in sacred offices, was very early 
 put into the president's hands, and from them the deacons received 
 the share that was allotted for the poor ; as did the teachers what 
 belonged to them. And as the president was supposed to be a per- 
 son of good understanding, prudent, and experienced in business, 
 the brethren would naturally apply to him for advice respecting 
 their worldly affairs, at least in all difficult cases. 
 
 3. Are xwrthy of double honour' The word 'rift.ni signifies the 
 
250 I. TIMOTHY. Chap. V: 
 
 18 Foi- the Scripture saith, 18 Agys/ ya^ ^ y^a(p;;. 
 Thou shalt not muzzle the Bs^v aXo^yi^ra 5? p(j.co(retg' Ka/, 
 ox that treadeth out the ^^^^^ j ^^ ^^^ ^^_ 
 corn: ana, 1 he labourer 25 * ' 
 worthy of his reward. 
 
 19 Against an elder re- 19 Kara ^^sffjSurggj? ^tar;;- 
 ceive not an accusation, but yog/ai' (Jbrj 'jta.qoLhyji^ s?irog g/ 
 before two or three witnes- ^^ ^^^ ^^^ ^ ^^^^^ ^Ma^Ti^c^v. 
 
 20 Til em that sin rebuke 20 Ts^j a^a^ravovra?, gva;- 
 before all, that others also '?riov 'TravTcov sXey^^s, /Va ;ca< o/ 
 may lear. 'koiTTOi <po^ov sy^ooffi. 
 
 honour done to a person, by bestowing on him such things as are 
 necessary to his comfortable support. Acts xxviii. 10., Who also 
 honoured us with many honours : They gave us all things useful for 
 our present support ; and when tve departed^ they laded us mth such 
 things as were necessary. Hence honour signifies the maintenance 
 given to parents who are poor. Matth. xv. 6., And honour not his 
 Jather or his mother. It signifies likewise the maintenance given 
 by the church to widows, ver. 3., Ho7iour widows who are really wi- 
 dows. — The double honour of which the elders who preside well are 
 said to be worthy, is a liberal maintenance : For the Hebrews used 
 the word double^ to express plenty of any thing. Thus Elisha, at 
 parting with Elijah, prayed that a double portion of his spirit might 
 be upon him, 2 Kings ii. 9. See also Rev. xviii. 6. The office of 
 ruling being allotted to persons of the most distinguished charac- 
 ters among the disciples, and the duties of their office leaving them 
 little time to mind their own affairs^ it was proper that they should 
 receive a liberal maintenance from the church, to whose service 
 they devoted the greatest part of their time and pains. 
 
 4. Especially those who labour in preaching and teaching. That 
 'ht^ua-KocXict signifies teaching, see 2 Tim. iii. 16. note 3. It seems in 
 the apostle's days, some of the elders who presided employed them- 
 selves also in preaching and catechising. This appears likewise 
 from Heb. xiii. 7., Remember them who have the rule over you, who 
 have spoken unto you the word of God. — Among the presidents who 
 laboured in teaching, the bishops were the chief. For of them it 
 was required not only that they should be apt to teach, but 1 Tim. 
 iii. 4., that they should rule their own house well. 5. For if a man 
 know not hoxv to ride his own house, how shall he take care of the 
 church of God? The ability to rule was the more necessary in a 
 bishop, because in small churches, as was formerly observed, 
 chap. v. 17. note 1., it might happen that there was no ruler but 
 the bishop. In churches where there were other rulers, the bishop 
 we may suppose consulted them, and ruled in conjunction with 
 them. In process of time, however, the bishops arrogated to them- 
 selves the whole power of ruling their own churches, both in spj-^ 
 ritual and temporal affairs; as»we learn from Pseudambrosius iri his 
 commentary on J Tim. v. 1., " The custom of having elders, in imi- 
 " tation of the synagogue, whose only business it was to rule, and 
 
Chap. V. I. TIMOTHY. 251 
 
 18 For the Scripture 18 The duty of the faithful to 
 (Deut. XXV. 4.) saith, maintain widows and elders, is en- 
 The ox treading out the joined both in the law and in the 
 corn thou shalt hot muz- gospel. For the law saith to tlie 
 2le. And, The labour- Jews, Thou shalt not muzzle the ox 
 er IS worthy of his hire} while treading out the corn, but al- 
 (See Luke x. 7. and low him to eat of that which he 
 Matth. X. lOi where the treadeth, as a recompence for his la- 
 expression is HIS MEAT.) bour; and, in the gospel, Christ en- 
 joins the same duty, for this reason, 
 that the labourer is worthy of his hire, 
 
 19 Against an elder 19 Against an elder, vA\e.\hQY\iQ 
 receive not an accusation be a bishop, a president, or a dea- 
 unless {iTTt, 189.) by two con, receive not an accusation, unless 
 or three witnesses.^ it is offered to be proved by two or 
 
 three credible witnesses. 
 
 20 Those who sin, re- 20 Those who, by the testimony 
 buke before all,* that of credible witnesses, are found in 
 others also may 6efl^'«2V/. sin, rebuke before the whole church, 
 
 that other elders also may be afraid 
 to commit the like offences. 
 
 ** without whose advice nothing was to be done in the church, has^x 
 " I know not for what reason, grown out of use, through the pride 
 ** of the bishops, who wished to be themselves the only persons of 
 *' consideration in the church." On the ancient practice mention- 
 ed in the foregoing passage, asEstius observes, the reformed found- 
 ed their little councils, which they called Consistories. See a pas- 
 sage from Jerome's letter to Ev^grius, quoted Tit. i. 5. note 3.^ 
 where he shews in what manner bishops came to be raised above 
 presbyters. 
 
 Ver. 18. The labourer is xvorthy of his hire. This, as well as what 
 goeth before, is affirmed by the apostle to be said in the scripture, 
 yet it is no where written in the Jewish scriptures. It is found 
 only, Matth. x. 10. Luke x. 7. The apostle therefore must have 
 read either Matthew's or Luke's gospel, before he wrote this epis- 
 tle. And seeing he quotes this saying as scripture, and represents 
 it as of equal authority with the writings of Moses, it is a proof, 
 not only of the early publication of these gospels, but of their au- 
 thenticity as divinely inspired writings. — See what is written con- 
 cerning the maintenance of the ministers of the gospel, 1 Cor. ix. 
 12. Gal. vi. 6. 
 
 Ver. 19. Unless by two or three witnesses. This I think is the pro- 
 per translation of the clause. For I see no reason why an accusa- 
 tion against an elder should not be received, unless in the presence 
 of witnesses. But I see a good reason for not receiving such an 
 accusation, unless it is offered to be proved by a sufficient number 
 of credible witnesses. This method of proceeding puts a stop td 
 groundless accusations of the ministers of religion. 
 
 Ver. 20. Those who sin^ rebuke before all. That this was the prac- 
 tice of the synagogue, Vitringahath shewed, Vet. Synagog. p. 279. 
 
25^ 
 
 I. TIMOTHY. 
 
 Chap. V. 
 
 21 I charge thee before 
 God, and the Lord Jesus 
 Christ, and the elect angels, 
 that tliou observe these things 
 without preferring one be- 
 fore another, doing nothing 
 by partiality. 
 
 22 Lay hands suddenly on 
 no man, neither be partaker 
 of other men's sins : keep 
 thyself pure. 
 
 23 Drink no longer wa- 
 ter, but use a little wine for 
 thy stomach's sake, and thine 
 often infirmities. 
 
 24 Some men's sins are 
 open beforehand, going be- 
 fore to judgment ; and some 
 men they follow after.^ 
 
 25 Likewise also the good 
 works of some are manifest 
 
 2 1 Aia[JbK^rv^oiJbai zvwTnov 
 ?ccii Tcov iTikiy^ruv af/zkuv^ ha, 
 
 [JjUTOg, (JjYlhv TTOiCOP KOCTO, 'TT^Off- 
 
 xXtffiv. 
 
 22 Xsi^oog raxBcog [Jbrjhvt 
 
 aig otXkor^iaig. Ssayrov ay- 
 vov rrj^SL 
 
 23 M7]zert v^^ottotu, aXk* 
 oiv&f dkiynj y^m hta 70v ^oihtiyjiv 
 ffn^ Kcci rag '7rvx>mg c^ a<r^g- 
 vnag, 
 
 24 T;v&;v (/^v^qaitm a/ a- 
 
 (Toct stg z^iffir riai hz zai iitot,- 
 
 25 'Cl(TocvTcog Kai ra KoCKtx, 
 
 g^ya '?r^odrfK(x, ssr xat ra ok- 
 
 Ver. 21. — 1. Elect angels. The Hebrews called things excellent 
 in their kind, elect. See Ess. iv. 41. — Others think, the elect an- 
 gels are those who minister to the heirs of salvation, and who in the 
 execution of their office are witnesses of the conduct of the per- 
 sons to whom they minister. Bengelius thinks there is here a re- 
 ference to the general judgment. 
 
 2. Without prejudice. n^oy.^tfcuTog. This word signifies a judg- 
 ment formed, before the matter judged hath been duly examined. 
 
 3. Bi/ partialis 1/. U^o(rKXiG-iv ; literally, a leanitig to one side. — 
 Partiality is a judgment guided by favour: But jjrejudice is a 
 judgment dictated by hatred. 
 
 Ver. 22. Lai/ hands hastily on no one. This is another proof, 
 that, in the first age, men were ordained to ecclesiastical functions, 
 by the imposition of the hands of those who were in the ministry 
 before them. And the direction being addressed to Timothy alone, 
 it is urged as a proof that the power of ordination was lodged, not 
 with the presbytery or eldership, but with the bishop. 
 
 Ver. 23. Use a little %uine for thy stomach's sake. Though this 
 counsel might have been given to Timothy without inspiration, it 
 was with propriety inserted in an inspired writing, because there- 
 by the superstition of those, who totally abstain from wine and all 
 fermented liquors, on pretence of superior sanctity, is condemned. 
 
Chap. V. 
 
 J. TIMOTHY. 
 
 253 
 
 21 I charge thee 
 (^iiciTridv) in the presence of 
 God, and cjf the Lord 
 Jesus Christ, and of the 
 elect^ angels, (see 2 Tim. 
 iv. 1.) that thou observe 
 these things without pr^?- 
 
 judice,^ doing nothing by 
 partiaUty.^ 
 
 22 Lay hands hastily 
 on no one,^ neither par- 
 take of other men's sins. 
 Keep thyself pure. 
 
 23 No longer drink 
 water, but use a little 
 wine for thy stomach's 
 sake^ and thy frequent 
 infirmities. 
 
 24 Of some men the 
 sins are very manifest^ 
 going before to condem- 
 nation : {jKri ?«) But IN 
 some {Kcct, 220.) especial- 
 ly they follow after. 
 
 25 In like manner also, 
 the good works of some 
 are very manifest, and 
 
 21 7 charge thee in the presence of 
 God, and of the Lord Jesus Christy 
 and of the chief angels, that thou 
 obse7've these rules concerning the 
 admonition of the old and the 
 young, and the maintaining of wi- 
 dows and elders, and the censuring 
 of sinners, without bei?ig prejudiced 
 against any person ; and doing no- 
 th ingfrom favour, 
 
 22 Appoi?it no one to any sacred 
 office hastily, without inquiring into 
 his character and qualifications : 
 'Neither, by conferring these offices 
 on unworthy persons, partaJce of 
 other men's sins. In the whole of thy 
 conduct. Keep thyself blameless, 
 
 23 Thy health being of great im^ 
 portance to the church, no longer 
 drink pure water, hut mix a little 
 wine with it, on account of the dis- 
 order of thy stomach, and thy many 
 other bodily infirmities. 
 
 24 In judging of those who de- 
 sire sacred offices, consider, that of 
 some men the sins are very manifest^ 
 leading before inquiry to condemria- 
 tion. Such reject. But in others 
 especially, their sins are so conceal- 
 ed, that the knowledge of them fol- 
 lows after inquiry. For which rea- 
 son no one ought to be appointed 
 to sacred offices hastily. 
 
 25 In like manner also, the good 
 works and good qualities of some 
 men are very manifest : Such may 
 
 — Some critics think this verse is not in its proper place : for which 
 reason, Benson says, " it should be read in a parenthesis, as a 
 " thought let in by the apostle, when he reflected on the state of 
 " the Christian church, Timothy's great usefulness in it, and his 
 ** present sickly constitution." — How greatly the apostle esteemed 
 Timothy as a fellow-labourer, and what an high value he put on his 
 services in the gospel, may be seen, Philip, ii. 19. —-22. 
 
2->4. View. I.TIMOTHY. Chap. VI. 
 
 beforehand ; and they that Xug zyjjvTa, z^v^nmi a hwa-^ 
 are otherwise cannot be liid. ^.^^^^ 
 
 CHAP. VI. 
 
 View and Illustration of the Precepts and Docti'ines contained 
 in this Chapter, 
 
 BECAUSE the law of Moses, Exod. xxi. 2., allowed no 
 Israelite to be made a slave for life without his own con- 
 sent, the judaizing teachers, to allure slaves to their party, 
 taught that, under the gospel likewise, involuntary slavery is 
 unlawful. This doctrine the apostle condemned here, as in 
 his other epistles, 1 Cor. vii. 20, 21, 22. Col. iii. 22., by en- 
 joining Christian slaves to honour and obey their masters, 
 whether they were believers or unbelievers; ver. 1, 2. — and 
 by assuring Timothy, that if any person taught otherwise, he 
 opposed the wholesome precepts of Jesus Christ, and the doc- 
 trine of the gospel, which in all points is conformable to god- 
 liness, or sound morality ; ver, 3. — and was puffed up with 
 pride, without possessing any true knowledge, either of the 
 Jewish or of the Christian revelation, ver. 4. — Next, the apos- 
 tle told Timothy, that the Judaizers, who inculcated such a 
 doctrine, did it to make gain of the slaves, whom they per- 
 suaded to embrace the gospel in the hope of thereby becoming 
 fi'eemen ; and that these teachers esteemed that the best re- 
 ligion which brought them the greatest gain, ver. 5. — But that 
 true religion, with a competency, is great gain, ver. 6. — 
 "Whereas money is not real gain. It will not contribute in 
 the least to maKe men happy in the life to come. For as we 
 brought nothing with us into the world, so it is certain that 
 we can carry nothing out of |tj ver. 7. — Therefore, instead of 
 eagerly desiring to be rich, having food and raiment we ought 
 to be contented, ver. 8. — Especially as experience teaches, 
 that they who are bent on becoming rich, expose themselves 
 to innumerable temptations, not only in the pursuit, but in 
 the enjoyment of riches, by the many foolish and hurtful lusts 
 which they engender, ver. 9. — Hence the apostle justly calls 
 the love of money the root of all the evil affections and action? 
 which are in the world, ver, 10. — Covetousness, therefore, 
 being both criminal and disgraceful in all, but especially in 
 the ministers of religion, the apostle ordered Timothy a3 q, 
 pervant of God, to flee from the inordinate love of money, and 
 
Chap. VL View. I. TIMOTHY. 255 
 
 those isohich are otherwise be admitted to sacred offices with- 
 cannot be LONG hiddeii. out any particular inquiry. And 
 
 those which are not manifest^ cannot 
 he long hidden, if an accurate in- 
 quiry be made. 
 
 from all the vices which it occasions ; and to pursue righteous- 
 ness, piety, faith, charity, patience, and meekness ; ver. 1 1 . — 
 and to combat strenuously the good combat of faith, by ma- 
 king and maintaining the good confession concerning Jesus 
 Christ, that he is the Son of God, ver. 12. — Then charged 
 him in the sight of God and of Jesus Christ, who himself wit- 
 nessed under Pontius Pilate that confession, ver. 13. — to ob- 
 serve this commandment concerning it, in an unblameable 
 manner, whereby he would do his part in preserving the good 
 confession in the world, till it was rendered indubitable by the 
 appearing of Jesus Christ himself on earth, ver. 14. — whom 
 God, the only Potentate in the universe, will, at the proper 
 time, shew to all as his Son, by the glory and power with 
 which he will send him to judge the world, ver. 15, 16. 
 
 But lest Timothy, from the foregoing severe condemnation 
 of the love of money, might have inferred, that it was a crime 
 to be rich, the apostle, to obviate that mistake, ordered him 
 to charge the rich, not to trust in uncertain riches for their 
 happiness, but in God who always liveth, and who bestoweth 
 on men all their enjoyments; ver. 17. — and to make a proper 
 use of their riches, by relieving the necessities of the poor and 
 promoting every good work ; ver. 18. — Because thus they will 
 provide for themselves a firm foundation to stand on, during 
 the wreck of the world, and at the judgment ; ver. 19. — Last^ 
 ly, to make Timothy sensible how earnest the apostle was that 
 he should preserve the doctrines of the gospel pure, he renew- 
 ed his charge to him ; and cautioned him to avoid the vain 
 babbling of the Judaizers, and those misinterpretations of the 
 scriptures by which they opposed the doctrine of the apostles, 
 and which they falsely dignified with the name of knowledge^ 
 ver. 20. 
 
U56 
 
 h TIMOTHY. 
 
 Chap. VI. 
 
 Old Translation. 
 Chap. VI. 1 Let as many 
 servants as are under the 
 yoke count their own mas- 
 ters worthy of all honour, 
 that the name of God and 
 his doctrine be not blasphem- 
 ed. 
 
 2 And they that have be- 
 lieving masters, let them not 
 despise tkem^ because they 
 are brethren ; but rather do 
 the7n service, because they 
 are faithful and beloved, par- 
 takers of the benefit. These 
 things teach and exhort. 
 
 3 If any man teach other- 
 wise, and consent not to 
 wholesome words, eve7i the 
 words of our Lord Jesus 
 Christ, and to the doctrine 
 which is according to godli- 
 Tiess, 
 
 Greek Translation. 
 
 Koi, Tug i^iag deffTTorocg roLang 
 ri{jj7]g a^tag ^yeiff'^Mffccr tm 
 (Jbrj TO ovo[Jb(x. T8 Ssa xoct ri h- 
 
 2 O/ Ss 'Pttsi^g sxovrsg h(r-^ 
 'PTorag, (/jT^ zara<p^oveiT&)(rocv^ 
 on ahX(pot esfftr aXka [Jbock'kov 
 ^iiksvsTctfffocKf on 'TnSOl bkti XU{ 
 ayccTrrjTot, oi rrig evs^yBfficcg av- 
 nXaf/jfBavof/ijivoi, Toivro^ di- 
 
 3 E/ ng ire^odiduffxockBi, 
 xat i^rj '^^offs^sroci vyiocivaffi 
 Xoyoig rotg rs Kv^ia ^[Jtj(uv l^jffn 
 X^/5's?, zoci rrj zocr svcreQsioctf 
 
 Ver. 1. Esteem their masters luorthy of all honour. By ordering 
 Timothy to teach slaves to continue with and obey their masters, 
 the apostle hath shewed, that the Christian religion neither alters 
 men*s rank in life, nor abolishes any right to which they are enti- 
 tled, by the law of nature, or by the law of the country where they 
 live. 
 
 Ver. 2 — 1. But let them serve them more. Instead of encoura- 
 ging 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 im- 
 bibe 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, 
 
 2. fVho receive the benefit. Eisner hath shewed that, although 
 the word ocvrtXxinQecvuv literally signifies, to take hold of a thing on 
 the opposite side^ it signifies likewise to partake of, to receive, to en^ 
 joy. This sense is more suitable to the subject in hand, than to 
 understand it, as some do, of the slave's taking hold of the benefit of 
 the gospel, on the one side, and the master on the other. Besides 
 ivi^yiTiu, benefit, is no where used to denote the gospel. — Mill men- 
 tions one MS. which reads is^yua-ia,^, of the service, as the Syriac 
 translator seems to have also done ; Qwi contenti sunt minisierio corum. 
 
 2 
 
Chap. VI. 
 
 L TIMOTHY. 
 
 257 
 
 New Translation. 
 Chap. VL 1 Let 
 ^whatever servants are un- 
 der the yoke, esteem their 
 own masters worthy of 
 all honour,' that the 
 jiame of God, and the 
 doctrine OF the gos- 
 pel, be not evil spoken 
 of. 
 
 2 And they "who have 
 believing masters, let 
 tlfem not despise them 
 because they are bre- 
 thren : But let them serve 
 THEM more,^ because they 
 are believers and beloved 
 *who receive the benefit,^ 
 These things teach and 
 exhort. 
 
 3 If any 07ie teach dif- 
 ferently^ and consent 
 not* to THE wholesome 
 (Aeyo<?, 60.) command- 
 ments "which ARE our 
 Lord Jesus Chrisf s^^ 2ind. 
 to the doctrine according 
 to godliness, 
 
 Commentary. • 
 Chap. VI. 1 Let 'whatever- Chris- 
 tian slaves are under the yoke of un- 
 believers, pay their oisn masters all 
 respect and obedience^ that the cha- 
 racter of God whom we worship 
 may not be calumniated, and the 
 doctrine of the gospel may not be evil 
 spoken of as tending to destroy the 
 political rights of mankind. See 
 Eph. vi. 5. 
 
 2 And those Christian slaves *isoho 
 have believing masters, let them not 
 despise them., fancying that they are 
 their equals, because they are their 
 brethre7i in Christ ; for though all 
 Christians are equal as to religious 
 privileges, slaves are inferior to 
 their masters in station. Where- 
 fore, Let them serve their masters 
 more diligently, because they who en* 
 
 joy the benefit of their service are 
 believers and beloved of God. These 
 things teach ; and exhort the bre- 
 thren to practise thejn. 
 
 3 If any one teach differently, \>y 
 affirming, that under the gospel 
 slaves are not bound to serve their 
 masters, but ought to be made free, 
 a7id docs not consent to the wholesome 
 commandments which are our Lord 
 Jesus Christ's, and to the doctrine of 
 the gospel, which in all points is 
 conformable to true morality^ 
 
 Ver. 3. — 1. If any one teach differently. That the apostle had 
 the Judaizers in his eye here, is evident from Tit. i. 10., There are 
 many unruly and foolish talkers and deceivers^ especially they of the 
 circumcision. 1 1. Whose mouth must be stopty xvho subvert whole fa- 
 milies, teaching things tohich they ought not for the sake of sordid gain. 
 
 2. And consent not. Bentley in his Phileleuth. Lips. p. 71, 7'2., 
 affirms that the word Trpca-t^^tTxi^ in no good Greek author, signi- 
 fies to consent. Yet it ^is a natural sense of the word; for the La- 
 ting used accedit, wl^ich answers to the Greek Tr^oa-i^^irxt, to denote 
 
 VOL. IV. s t 
 
258 I. TIMOTHY. Chap. VI. 
 
 4 He is proud, knowing 4 Tsrv(pcoTczi, (Mjhv zttisol- 
 nothing, but doting about ^^^vog, aXka voacjv ^sg/ ^r,T7pzig 
 questions, and strifes of y^^^ \oyoiLa.Yj^g' ^ m ymrm 
 words, whereof cometh en- ^ ^'K,.a<pn{JAa^, vtto- 
 vy, strite, railnig* evil-sur- ^ ^ \ r ir ■> 
 misings. " "<""' '^"'"'eo"' 
 
 5 Perverse disputings of 5 Tla^dhiaT^i^ai htB(pda^- 
 men of corrupt minds, and ^gi^^^J^ avd^cozffcov tov vav, zai 
 destitute of the truth, sup- a'TrBSimMvc^v rr,g a7.'^0eiug, vo- 
 posmg that gam is godh- .^^^^ ^^ ^^^^^ ^^_ 
 ness ; irom such withdraw ' ^ ? ' 
 
 thvself csbs/osv. Aipisocffo azso rcov 
 
 6 But godhness with con- 6 E?/ ^2 TTo^KTUbog (juzyag n 
 tentment is great gain. gy^rggs/a ^sr avra^yMag. 
 
 one's agreeing to an opiiiion. Thus, we find in Seneca, accedere 
 opinionif and in EngHsh we say, / accede to, or come into your opi- 
 nion. 
 
 3. Which are our Lord Jesus Chrisfs, All the precepts which 
 the apostle delivered by inspiration being the precepts of Christ, 
 there is no occasion to suppose that he here referred to some pre- 
 cepts concerning slaves, which Christ, while on earth, delivered to 
 his apostles, and which, though not recorded by the evangelists, 
 were made known to Paul by revelation. 
 
 Ver. 4. — 1. Is distempered. HoTav, literally, being sick ; brain- 
 sick. Erasmus translates it, being mad : Doddridge, he raves. — 
 Persons who are extremely addicted to any foolish frivolous pur- 
 suit, or who are excessively fond of any groundless opinion, are 
 said to be sick tvith these things, because, like a bodily disease, they 
 disorder the judgment. 
 
 2. About questions and debates of tvords. The questions which 
 sickened the false teachers, were those concerning slavery and the 
 duration of the law of Moses. And the tvords about which they de- 
 bated, were those wherein the law and its statutes are declared 
 to be statutes to them /or ever, and through all generations. For, 
 from these words they argued, that the law would never be abo- 
 lished. The questions and debates of which the apostle speaks, 
 are called, Tit, iii. 9., Strifes and fightings about the law. And 
 2 Tim. ii. i4f., fighting about ivords. And ver. 2'^. foolish and un- 
 taught questions. 
 
 3. Whereof come envy, strife^ evil speakings, unjust suspicions. 
 On this clause, Benson's remark is, *' How frequently Christians 
 " have disputed about words only; what fierce anger and uncha- 
 *' ritableness that has occasioned, and what fatal effects have fol- 
 *' lowed, are very obvious, but withal very melancholy reflections ; 
 ** and ought for the future to put them on their guard." 
 
Chap. VI. 
 
 I. TIMOTHY 
 
 259 
 
 4 He is fuffed iqj "aoitli 
 jpride, (see 1 Tim. iii. 6. 
 note 2.), knowing no- 
 thing: but is distemper- 
 ed'' about questions, and 
 d^^to^5ofwords,^ where- 
 of come envy, strife, evil 
 speakings, unjust suspi- 
 cions^ ^ 
 
 5 Perverse disputings^ 
 of men isohollij corrupted 
 IN mind, and destitute of 
 the truth ; who reckon 
 gain to he religion, ^ 
 From such withdraw 
 thyself. J 
 
 6 But godliness with 
 a competency'^ is great 
 gain.* (See 1 Tim. iv. 8. 
 note 2.) 
 
 4 He is puffed up mth pride, and 
 knoweth nothing, either of the Jew- 
 ish or of the Christian revelation, 
 although he pretends to have great 
 knowledge of both. But is distem- 
 pered in his mind about idle ques- 
 tions and debates of iscords, w4iich 
 afford no foundation for such a 
 doctrine, hut are the source of envy, 
 contention, evil speakings, tinjust sus- 
 picions that the truth is not sincere- 
 ly maintained ; 
 
 5 Keen disputings carried on con- 
 trary to conscience, hy men isoholly 
 corrujpted in their mind, and desti- 
 tute of the true doctrine of the gospel, 
 *ixho reckon ^whatever produces most 
 moriey is the best religion. From all 
 such impious teachers, mthdratsothy- 
 self and do not dispute with them. 
 
 6 But godliness, mth a competen- 
 cy of food and raiment, (ver. 8.) is 
 great gain, as it makes us happy, 
 both in the present life, ajid in that 
 which is to come ; neither of whicli 
 riches can do. 
 
 Ver. 5. — 1. Perverse disputings, Uu^cthuT^i^ai. A philosophical 
 disputation, such as was held in the schools of the philosophers, 
 was called ^iccT^i'^vi, because it was thought an useful way of spend- 
 ing time. But the addition of the preposition hfx^cc, converts the 
 word into a bad meaning, and therefore it is fitly translated per- 
 verse disputings. 
 
 2. Who reckon gain to be religion. It seems the Judaizers had 
 no view in teaching but to draw money from their disciples. And, 
 the money which they got, they spent in the gratification of their 
 lusts. Hence the apostle calls their belli/, their god, Philip, iii. 19. 
 
 3. From such tvithdraxv thyself. This clause is wanting in some 
 MSS. and versions ; but the Greek commentators have explained 
 it, which, as Estius observes, is a proof that the reading is at least 
 ancient. 
 
 Ver. 6. — 1. But godliness mth a competencj/. So Diodati has 
 translated ^sr uvra^Knu? ; following the Vulgate, which has cum 
 sitfficientia. If the common translation is retained, the meaning 
 will be, that godliness makes a man contented, whatever his cir- 
 cumstances are ; consequently it is great gain. — Eva-t^ux, in this 
 
260 
 
 I. TIMOTHY. 
 
 Chap. VI. 
 
 7 For we brought nothing 
 into this world, and it is cer- 
 tain we can carry nothing 
 out. 
 
 8 And having food and 
 raiment, let us be therewith 
 content. 
 
 9 But they that will be 
 rich fall into temptation, and 
 a snare, and into many fool- 
 ish and hurtful lusts, which 
 drown men in destruction 
 and perdition, 
 
 10 For the love of money 
 is the root of all evil ; which, 
 while some coveted after, 
 tliey have erred from the 
 
 7 Ovdiv ya^ BiarjvsfkaiMv 
 stg 70V z,oci(JjOv, hrfkov on ah 
 s^ipeyzeiv ri hvvoL^zQa. 
 
 8 Y.-'/jovTzg h hia7^o(pag aai 
 
 ffof/iji^a. 
 
 9 O/ h ^liko^Bvoi Tufkaniv^ 
 zyjzffi7^Tii(Tiv sig 7rsi^a(r[Jj0v, jcai 
 Tzayiha, koli szvidvi/jiag rffoXkag 
 avoTimg Kcci (SXaSggcc^, airing 
 (Bv^i^8(Ti rag av&^coTzag eig o\i- 
 ^^ov 7ca.i a7;scSkziav. 
 
 10 ViZ^a yao zsavruv rojv 
 zayMV e^iv 7} cpfka^yv^ia' 7}g 
 ring o^syof/jsvoi a7SZ7fkay7i&ric>av 
 
 passage, means, faith in the providence of God, resignation to his 
 will, hope of reward in the hfe to come, and a constant endeavour 
 to please §od ; for in these things piety or true religion consisteth. 
 
 2. Is great gain. Uo^KrfAd', i^Ayxg, from tto^o?, a passage ; because 
 gain, or riches, make every thing accessible to him who possesses 
 them. 
 
 Ver. 7. — 1. We brought nothing into the i\^orld. This is an allu- 
 sion to Ecclesiast. v. 15., As he came forth of his mother'*s xuomb, 
 nahed shallhe return, &;c. — We brought nothing into the world but 
 our existence, which, as our Lord tells us, Matth. vi. 25,, being 
 more than meat, he who hath given the greater blessing, will un- 
 doubtedly bestow the less. 
 
 2. Neither can we carry any thing out. Why then perplex our- 
 selves with heaping up riches ! We only need 'tto^^ov, a free passage 
 to our native country, and should not entangle ourselves in the 
 snares mentioned ver. 9. 
 
 Ver. 8. — 1. And raiment. The word iTKiTta^f-toirot. comprehends 
 not only clothes but lodging ; for it signifies coverings of every sort, 
 
 2. Let us be theretvith contented. Having shewed that all the 
 good things of this life are adventitious to men, that they can be 
 enjoyed only during the few years of this life, and that they can- 
 not be carried out of the world, the apostle advises, if we have the 
 necessaries of life, to be content; because, though we possessed 
 ever so much of this world's goods, we must soon part with them 
 all ; consequently, to pursue them at the hazard of our salvation is 
 extreme folly. 
 
 Ver. 9.— 1. But they tvho tvill be rich, fall, Sfc. Though in this, 
 the apostle may have had the corrupt teachers in view, ver. 10., 
 
Chap. VI. 
 
 I. TIMOTHY. 
 
 261 
 
 7 For we brought no- 
 thing into the world, ^ 
 AND ylain IT IS, that nei^ 
 the7' can we carry any 
 
 thing out. 
 
 8 (As, 106.) Where- 
 fore^ having food and 
 raiment, ^ let us be there- 
 with contented,'^ 
 
 9 But they who will 
 be rich, ^ fall into temp- 
 tation, and a snare, and 
 INTO many foolish and 
 hurtful lusts, * which 
 plunge men into destruc- 
 tion and perdition.^ 
 
 10 For the love of 
 money is the root of all 
 evil,i which some {o^iyc- 
 f^ivot, see 1 Tim. iii. 1. 
 
 7 For we brought nothing into the 
 world with us ,- and plain it is, that 
 neither can we carry any thing out 
 of it. Things which we must leave 
 behind us, cannot make us happy 
 in the other world. 
 
 8 Wherefore having food and rai- 
 ment, and lodging, let us therewith 
 be contented ,• banishing, as godly 
 persons ought, immoderate desires 
 of things not necessary, and which 
 can be enjoyed only in this life. 
 
 9 But they who, not contented 
 with food and raiment, are bent on 
 being rich, foil into great tempta- 
 tions and snares in the pursuit ; and 
 in the enjoyment of riches, into 
 many foolish and hurtfol lusts, which 
 plunge men into destruction here, 
 and into eternal perditio?i hereajier. 
 
 10 I have spoken thus sharply 
 against covetousness. Because the 
 love of money is the root of all the 
 sirful passions and actions of men ; 
 
 I think it is a description of the pernicious effects of an immoderate 
 pursuit of riches on all ranks of men; and is not to be confined to 
 the ministers of religion. 
 
 2. Into many foolish and hurtful lusts. Foolish lusts are those 
 which are below the dignity of human nature: Hurtful lusts are 
 those which produce immediate evil to the person who indulo-es 
 them. ^ 
 
 3. Which plunge men into destruction and perdition. In this ad- 
 mirable picture, the apostle represents men who are actuated by 
 the desire of riches, and with the lusts excited by the possession of 
 t^hera, as pursuing to the utmost verge of a precipice, those sha- 
 dowy phantoms, vhich, as Doddridge observes, owe all their sem- 
 blance of reality to the magic of the passions which riches, and 
 tne desire of them, have excited in their mind; and as falling into 
 a gulph, where they plunge so deep, that they are irrecoverably 
 
 Ver, 10.— 1. The love of money is the root of all eml. The per- 
 nicious influence of the love of money hath been taken notice of 
 and painted in striking colours, by moralists and poets even amon^ 
 the heathens. But none of them have drawn the picture with such 
 
262 h TIMOTHY. Chap. VI. 
 
 faith, and pierced them- aro rrjg rt^Bag, am socarag 
 
 selves through with many ^gg,sTs;eoJf ohmig TToWmg. 
 sorrows. 
 
 1 1 But thou, O man of 1 1 Si; h^ co ai^&^oo'Trz ra 
 God, flee these things : and ©sj?, ravra (psvyr hiooK-i h h- 
 follow after righteousness, zaioffvi'yjv, zvai^nav^ ti^iv, oiya- 
 godliness, faith, love, pati- ^^,^ {,^omvjjv, T^PO^orrjrcc, 
 ence, meekness. 
 
 12 Fight the good fight 12 Ay&jvi^ii rov zoCkov aya- 
 of faith, lay hold on eternal ^g^ ^ng Ti^sug, emXccQii rm 
 life, whereunto thou art also ^^,^,^^ 9^^^^ g^^ ^, ^^^ izkn&ng, 
 called, and hast professed a ^^^^ ^n^oKoymag rw xaXw o- 
 good proiession berore many . ' ' ^ , 
 witnesses. (M/.oyiau evarvwv '7ro.\\cov (/jO^^- 
 
 ^kill and effect as the apostle hath done in this and the preceding 
 verse, where he hath set forth, in the strongestcolourlng, and with 
 the fewest words, the deformity of the passion, and the evils which 
 it produceth, both in the body and in the mind of those who in- 
 dulge it. 
 
 2. Have wholly erredfrom the faith. The teachers, of whom the 
 apostle speaks, having no end in view but to make themselves rich, 
 taught their disciples doctrines, by which they encouraged ihem 
 in all manner of wickedness. Of this sort of teachers were Hjme- 
 neus and Philetus, who by affirming that the resurrection was al- 
 ready past, 2 Tim. ii. 17, 18., denied a future state, and thereby 
 set their disciples free from every restraint ; for if there are neither 
 future rewards nor punishments, men may indulge themselves with- 
 out scruple in all kinds of sensual gratifications and wicked prac- 
 tices, which are not forbidden by human laws. 
 
 3. And pierced themselves all around. The critics observe, thiit 
 the original word ^re^is^rj^gay properly signifies, have stabbed themselves 
 as it were from head to foot and all around, so as to be wholly co- 
 vered with wounds. 
 
 Ver. 11.0 man of God. The ancient prophets had this appella- 
 tion given them, to show that their function was a service which 
 God had appointed to them. For the same reason the ministers 
 of the gospel are called menofGod^ 2 Tim. iii. 17-, That the man of 
 God may be perfect and thoroughly furnished. Wherefore, by calling 
 Timothy in this passage a man ofiiod, the apostle suggested to him 
 the strongest incitement to flee covetousness. He was engaged in 
 a work assigned him by God, far more noble than the pursuit of 
 riches, and a work with which the immoderate pursuit of riches 
 was incompatible. His business was to teach mankind the know- 
 ledge of God and f)f eternal life, and to persuade them to lay hold 
 on eternal life, by avoiding covetousness, and pursuing righteous- 
 ness, piety, faith, cSrc, and to be himself a pattern of all these vir- 
 
Chap. VI. 
 
 I. TIMOTHY. 
 
 263 
 
 note 1.) eagerly desiring^ 
 have wholly erred from 
 the faith,- and pierced 
 themselves all around i 
 with many sorrows. 
 
 U (As) Therefore do 
 thou, O man of God,^ 
 flee these things ; and 
 jf}?^r5w<? righteousness, 'pie- 
 ty^ faith, love, patience, 
 meekness. 
 
 12 Comhat the good' 
 comhat^ of faith : Lay 
 hold on eternal life, to 
 which also thou wast call- 
 ed ; and confess the good 
 confession^ in the presence 
 of many witnesses.^ 
 
 as may be seen in the false teachers, 
 
 some of whom eagerly desiring money, 
 have wholly corrupted the doctrine 
 of the gospel, and \\ixyej)ierced. them- 
 selves all aroimd with many sorf-ows, 
 occasioned by the stings of con- 
 science, and the fears of punish- 
 ment. 
 
 1 1 Therefore do thou, O servant 
 of God, flee these things ; and pu7- 
 siie justice in all thy dealings, pie- 
 ty towards God, the firmest j^zV^ 
 in the gospel, love to the souls of 
 men, patience in afl^ictions, and 
 meekness under provocations. 
 
 12 Since these virtues are not in- 
 consistent with courage, combat the 
 goodcombnt of faith, by boldly main- 
 taining the true doctrine of Christ 
 against infidels and false teachers ; 
 and as a conqueror in this combat. 
 Lay hold, on eternal life, the prize, 
 to the attainment of which thou wast 
 called. ; and in particular, confess the 
 good corfession, that Jesus Christ is 
 the Son of God, in the j^reseiice of 
 all mankind. 
 
 tues. Doddridge's reflection on this passage is worthy of a place 
 here. *' Happy," says he, *' would it be for the church of Christ, 
 " if these important articles of practical religion were more incul- 
 " cated, and less of the zeal of its teachers spent in discussing vain 
 *' questions, and intricate strifes about words, which have been pro- 
 " ductive of so much envy, contention, obloquy and suspicion." 
 
 Ver. 12. — 1. Combat the good combat. The phrase Aymi^a rov 
 xoiXov xyma, being general, may be understood of any of the Olym- 
 pic combats. But the apostle seems to have had the combat either 
 of boxing or wresth'ng in his eye, rather than that of the race. Be- 
 cause wrestling and boxing requiring greater exertions of courage 
 than the race, and being attended with more danger, were fitter 
 images of the combat of faith, which was to be carried on, by con- 
 fessing the good confession in the presence of many witnesses, of- 
 ten with the hazard of the combatant's life. 
 
 2. Corfess the good confession. 'flfioAoy^o-sj?, being the second 
 person of the first aorist of the indicative, it is put here for the im- 
 perative ; as is evident from the preceding clauseL-, which are all 
 in the imperative mood. This our translators have overlooked. — 
 
26^ L TIMOTHY, C hap. VI 
 
 13 I give thee cliarge in 13 Yla^aJyzWa) aoi zmrm 
 the sight of God, who quick- ^^ 0gj^ ^^ {ojOTZOiavrog ra 'TraV- 
 eneth all things, and before ^^^^ ^ ^ ^^ 
 Christ Jesus, who beiore ^ t-t tt - 
 Pontius Pilate witnessed a ^^'^'^'^ '?' "''^'^ "'^''^^ 
 good confession, '^^^ ^^^^^ oii^okoyiav, 
 
 14 That thou keep this ^^ Tnmui ere 7W sptoXtip 
 
 pearing of our Lord Jesus ^J'^"^^^^? ^« Kt;g/^ ni^m Ma^ 
 
 Christ: H^^^' 
 
 The translation I have given of this clause, shews what the good 
 'Combat of faith was, which Timothy was to carry on ; it consisted 
 in confessing before all mankind the principal article of the gos- 
 pel, namely, that Jesus Christ is the Son of God and judge of the 
 World. 
 
 3. In the presence vfmany kjottnesses. The witnesses before whom 
 Timothy was to maintain the good combat of faith, by confessing 
 the good confession, were not any particular assembly, like the ge- 
 neral assembly of all Greece met to behold the OlyriiJDic combats, 
 to which the apostle here alludes. But they were the whole hu- 
 man race; nay, the holy angels also, who, in the next verse, are 
 Veprescnted as witnesses of his behaviour in this combat. 
 
 Ver. 13. — 1. I charge thee in the presence of God. The earnest- 
 ness and solemnity, with which the apostle addressed Timothy on 
 this occasion, did not proceed from any suspicion of his fidelity as 
 a minister, but from his own deep sense of the truths which Timo- 
 thy was to confess and maintain. Hence the ministers of the gos- 
 pel may learn that these truths ought to be often and earnestly in^ 
 sisted on by them in their public discourses. 
 
 2. Who witnessed (e^j) under Pontius Pilate. Though the pre-* 
 position iTvi with the genitive sometimes signifies before, it is more 
 elegantly used to signify under^ as denoting time. Thus, Acts xi. 
 28., Which came to pass [iTs-i Y^hccv^as KuiTu^og) in the days of Claudius 
 Ccesar. — The good confession which Christ witnessed, and which is 
 here referred to, was made in presence of Caiaphas and the Jewish 
 council, (See note 3.), and often in the hearing of his own disci- 
 ples, and of the people : And the report of it was the occasion of 
 his being apprehended, tried and put to death. All these things 
 happened under the procuratorship of Pontius Pilate. However, 
 as the confession which he so often made was adhered to by him 
 in the presence of Pontius Pilate, when he acknowledged himself 
 the King of the Jews, John xviii. 33, 37., that is, acknowledged 
 that he was Messiah the prince, and suffered death, rather than con- 
 ceal or retract that confession, tlie common translation is not 
 wrong. Est i us thinks the word |K«^Tt;g>5o-«vTo?, ijoitnessedy implies 
 that Christ sc:»led the good confession with his blood. But though 
 
Chap. VL 
 
 I. TIMOTHY. 
 
 264 
 
 IS I charge theem the 
 presence of God/ who 
 maketh all alive, and of 
 Christ Jesus, who wit- 
 nessed under Pontius 
 Pilate the good^ confes- 
 sion. 
 
 14- That thou keep (t?;?, 
 71.) this commandment 
 without spot, unhlame^ 
 ahle^ till the appearing 
 of our Lord Jesus 
 Christ.^ . 
 
 1 3 7 charge thee in the presenve of 
 God, who raiseth all from the dead^ 
 to reward every one according to 
 his works, and who, if thou lose thy 
 life in the good combat, will give 
 thee eternal life ; and in the presence 
 of Christ Jesus, ivho wittiessed under 
 Pontius Pilate the good confessiaHy 
 and sealed it with his blood. 
 
 1 ^ That thou obey this command- 
 ment of confessing the good confes- 
 sion, without spot in respect of the 
 commandment itself^ and unblame- 
 able in respect of thy performance 
 thereof, which will contribute to 
 preserve the good confession in the 
 world, till the appearing of our Lord 
 Jesus Christ himself to raise the 
 dead, and judge the whole human 
 race. 
 
 this be the sense which the fathers affixed to the title martyr or 
 'confessor^ it is not certain that the apostle used the word jMasgrt/gj)- 
 «^«vT05 in that sense here. 
 
 3. The good confession vi^i^ vn'^i^Q by our Lord, most explicitly 
 before Caiaphas and the Jewish council, when being asked, vohelher 
 hevoas 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 
 porver, and coming in the clouds of heaven, Mark xiv. 61, 62. This 
 the apostle called the good confession , because all our hopes of sal- 
 vation are built upon the truth of it. 
 
 Ver. 14-. — L That thou keep this commandment without spot, un- 
 blameahle, till the appearing, &c. In ver. 12. the apostle had or- 
 dered Timothy to confess the good confession $ in ver. 13., he de- 
 clared what the good confession is; Here he ordered him, and in 
 him all succeeding ministers, to preserve that good confession without 
 spot ; that is, to confess the whole doctrine concerning Christ, and 
 particularly concerning his coming to judgment, in its genuine 
 purity, till Christ himself should appear at the last day in person^ 
 to put the matter beyond all doubt. The coming of Christ to 
 judgment was often to be asserted by Timothy, because of all con- 
 siderations, it is the most powerful for terrifying, not only false 
 teachers, but infidels also, and for exciting faithful ministers to 
 exert themselves strenuously in the good combat of faith. 
 
 2. Till the appearing of our Lord Jesus Christ. From this Gro- 
 tius infers that Paul thought the appearing of Christ was to 
 happen soon, and that Timothy might live till Christ appeared. 
 
im 
 
 I. TIMOTHY. 
 
 Chap. VI. 
 
 15 Which in his times 
 he shall shew, 'who is the 
 blessed and only Potentate, 
 the King of kings, and Lord 
 of lords ; 
 
 16 Who only hath im- 
 mortality, dwelling in the 
 light which no man can ap- 
 proach unto ; whom no man 
 hath seen, nor can see : to 
 whofn Z>^ honour and power 
 everlasting. Amen. 
 
 1 7 Charge them that are 
 rich in this world that they 
 be not high-minded, nor 
 trust in micertain riches, but 
 
 15 'Hu zoci^oig ihoig dst^u 
 6 (JMKOL^iog Kai [Jbovog bvpa^j^g^ 
 6 (^a(TiXsvg rcov ^aaikivovruv^ 
 x^i ILv^iog rcov Tcv^izvovroov 
 
 16 'O ^ovog zyjjov a&avoL- 
 (nav, (pcog oitcuv uT^offirov, 6v 
 sihv iihig av^qcrjTtm^ ^"hi ihtv 
 dvvDcrar a rii^ri zai z^ccrog 
 aicoviov. AlJbTlV. 
 
 17 Toig Ts'k^ffiOig zv rco vvv 
 
 But that Paul entertained no such thought, hath been clearly pro- 
 ved, Pref. to 2 Thess. sect. 3. Wherefore the meaning of the apos- 
 tle's exhortation is, that Timothy, by keeping the commandment 
 concerning the good confession without spot, was to hand it down 
 pure to his successors in the ministry, and thereby to contribute 
 his part in preserving it in the world, till Christ's second coming. 
 Ver. 15. — 1. The blessed and only '^vvoi'^viq^ 'potentate. This title 
 was given to kings and great men, an account of their power. But 
 the apostle appropriates it to God, by calling him the only -poten- 
 tate^ and thereby insinuates that all other potentates derive their 
 power from him, and hold it at his pleasure. 
 
 2. Will shew. In calling the appearing of Christ at the end of 
 the world, his being shelved by the Father, the apostle hath followed 
 Christ himself, who referred all his actions to the Father. 
 
 3. King of Icings^ and Lord of lords. These titles the apostle 
 gave to God, because all who have dominion, whether in heaven or 
 in earth, have derived it from him, and are absolutely subject to 
 him. — The eastern princes affected these titles; but very impro- 
 perly, being weak mortal men. The true King of kings and Lord 
 of lords hath immortality in himself, and is infinitely powerful. See 
 the following note. 
 
 Ver. \Q. — 1. Who alone hath immortality. By the attributes 
 mentioned in this verse, God is distinguished from all created na- 
 tures whatever. He alone hath life without beginning and ending. 
 If any other being hath life without end, it is by his gift. And as 
 life without beginning and ending implies inunutabiliiy, God only is 
 immutable as well as immortal. Hence he is called, Rom. i. 23., 
 u(pBx^Tog Qiog^ the incorruptible or immutable God : And 1 Tim. i. 17. i 
 tc.(^^e(,^ru), incorruptible, un peri si i able. 
 
 2. Whom no man hath seen, nor can sec. In the commentary 1 
 
Chap.VL 
 
 I. TIMOTHY. 
 
 267 
 
 15 Which in his oison 
 season^ the blessed (1 
 Tim. i. 11. note 2.) and 
 only Potentate,^ Ksoill 
 shew,"" EVEN the King 
 of kings, and Lord of 
 lords :^ 
 
 16 Who alojie hath 
 inmortality,^ AND dwell- 
 
 eth in light inaccessible^ 
 (see 2 Pet. i. 17. note 
 1.) whom no man hath 
 seen,"^ nor can see, to 
 whom BE honour and 
 mighty^ everlasting. A- 
 men. 
 
 17 Charge the rich in 
 the present world not to 
 be elated in mind, nor 
 to trust in uncertain 
 
 15 Which appearing m his own 
 season, the season which he himself 
 hath fixed, the blessed and only Po- 
 tentate in the universe xmll shew, 
 even the King of kings and. Lord of 
 lords; the King and Lord who 
 rules with irresistible power all other 
 kings and lords. 
 
 16 Who alone hath life without ei- 
 ther beginning or ending, and dwell- 
 eth in light inaccessible to mortals, 
 which therefore no man hath seen or 
 can see, in this mortal body; To 
 whom be ascribed honour and might 
 everlasting. And to shew that this 
 is the truth concerning the nature 
 of God^ I say Amen. 
 
 17 Though riches often prove a 
 great snare to the possessors, they 
 may be retained innocently. There- 
 fore, charge the rich in the prese?it 
 
 have explained this of men's not being able in the present life to 
 look on the light in which God dwells. Yet I am not certain whe- 
 ther the apostle does not mean, that although in the life to come 
 men shall see that light, they shall not see God. God is absolute- 
 ly invisible, and will always remain so. If this is the apostle's 
 meaning, the seeing of Gody promised to the pure in heart, must 
 mean no more but their seeing the light in which God dwells, 
 which may as properly be called the seeing of God, as our seeing 
 the bodies of our acquaintance in which their souls reside, is call- 
 ed the seeing of them. From this text some of the ancient fathers 
 inferred, that the Divine person who appeared to the patriarchs, 
 and to the Israelites in the wilderness, was not the Father but the 
 Son. Yet that notion is confuted by Augustine, De Trinit. Lib. ii 
 c. 18. 
 
 3. And 7nighty K^o^rcg. This word signifies the might necessary 
 to the governing of the world, rather than the act of governing. 
 
 Ver. 17. — 1. The rick in the present world. By adding the words, 
 in the present ivorld, the apostle lessens the value of riches. We 
 can enjoy them only in the present world. We can carry no part 
 of them out into the other world. And though we could, they 
 would have no influence to make us happy there. — Besides, as the 
 apostle observes in the following clause, our possession of them is 
 uncertain ; and without the blessing of God, they will give us little 
 satisfaction even here. 
 
 2. Not to be elated in mind. The word v4'n^o(p^ovicv signifies to have 
 
26S 1. TIMOTHY. Chap. VI. 
 
 in the living God, wlio gi- ^ ahyfkorriri, aXk* iv Tea Gsoj 
 
 veth us richly all things to ^^ ^^^^^^ ^^ Ta^sy^oprl ^[/.Iv 
 
 18 Inat they tlo ffood, -, o a /i % 
 
 that they be rich in good ^^ Ay^^o.^ys;., ^X^rs/. ,u 
 
 works, ready to distribute, ^^7^'^ ^^aXo/^, g:;^sradors^? g;va/, 
 
 willing to communicate J zoimvizag' 
 
 19 Laying up in store 19 Axo'^riffav^i^ovTocg eav- 
 for themselves a good foun- ^^^^ ^.uaXiop TttiXov ug ro u.eX- 
 dation a^anist the time to . c ' . o 
 
 come, that they may lay hold y ' 
 
 on eternal life. ^'^^^* 
 
 20 O Timothy, keep that 20 Cl T^jooo^gg, ttjp Taga- 
 which is committed to thy ^cara^rjznp (pvXcc'iov, s^.tpsttO' 
 trust avoidmg profane «.^ ^^g ^,^^^ 
 Yarn babbhngs, and opposi- ^ ' ^ 
 
 an high opinion of one's self, in comparison of others, and to have 
 no regard to their happiness. To this bad temper of mind the 
 rich are often led, by the court which their inferiors pay to them 
 on account of their riches. The ministers of religion, therefore, 
 ought frequently to caution the rich to beware of being elated with 
 pride. 
 
 3. Nor to trust m uncertain riches. Those who place their hap- 
 piness in the enjoyment of sensual pleasures, naturally trust to their 
 riches for their happiness, because by their money they can procure 
 every pleasure of that kind ; and so they lose all sense of their 
 dependance on God and his providence for their happiness, 
 Prov. X. 15. xviii. 11. To check this impiety, the apostle ordered 
 Timothy to charge the rich to employ themselves constantly in 
 working good, and to be rich in praiseworthy works ; a kind of 
 riches more honourable, and more satisfactory to the possessors, 
 than all the gold and silver in the universe. 
 
 4. But in God iv/io liveth, God alone, who liveth always, can 
 continue the rich in the possession of their riches, and in their ca- 
 pacity of enjoying them. Besides it is God alone who can bestow 
 on the rich the happiness of the life to come ; which is the only va- 
 luable and abiding happiness, a happiness which no riches whatever 
 can purchase. Here the apostle insinuates, that dead idols cannot 
 bestow on any one the happiness either of the present or of the 
 future life. 
 
 Ver. 18. To work good, to be rich in lovely works, S^c. This charge, 
 which Timothy was ordered to give to the rich at Ephcsus, shews 
 that the community of goods among the disciples mentioned in 
 the history of the Acts, was confined to Jiidea ; and that even there 
 it lasted only for a short time. 
 
 Ver. 19. Providing for themselves a good Jbundali on. A-xo'^wxv^i* 
 
Chap. VI. 
 
 I. TIMOTHY 
 
 269 
 
 riches,^ but in God who 
 livei/i,'^ AND who suji- 
 jplieth to us richly, all 
 things for enjoyment : 
 
 18 (Ay«^e2§ys<i/) To 
 
 *Work good ; to be rich 
 {i^yoi^ KxXoi^y see 1 Tim. 
 iii. 1. note 3.) in lovely 
 works,' (ivuiTx^oryi;,) rea- 
 dy to distribute, {KommtKH?) 
 communicative. 
 
 1 9 Providing for them- 
 selves a good founda- 
 tion' Jbr hereafter, that 
 they may lay hold on 
 eternal life. 
 
 20 O Timothy, guard 
 the thitig committed in 
 tn4st^ TO THE^, avoid- 
 ing profane vain bab- 
 
 isyorld to heware of pride, and of 
 seeking their happiness from riches, 
 the possession of which is so uncer- 
 tain, But to trust in God, who ever 
 liveth to make them happy, ajidwho 
 supplieth to us plentifully all things 
 really necessary /6»r enjoyment. 
 
 18 And instead of employing 
 their riches merely in gratifying 
 their senses, rather to use them in 
 doing good works, and to he rich in 
 those lovely works, whereby the 
 happiness of society is promoted : 
 To he ready to distribute a part of 
 their riches to the poor, communi- 
 cative of their time and pains for ad- 
 vancing the interests of truth and 
 virtue in the world. 
 
 1 9 Providing for themselves not 
 money, which can be of no use to 
 them in the other world, but what 
 is infinitely better, a good foundation 
 to stand on in the day of judgment, 
 that they may lay hold on the prize 
 of eternal Ife. 
 
 20 O Timothy preserve the doc- 
 trine committed in trust to thee, a- 
 voiding the impious, noisy, senseless 
 talking of the Judaizers, and the op- 
 
 ^ovret^ sxvToig. Because treasuring up nfoimdatiojilsan unusual man- 
 ner of speaking, Le Clerc proposes, instead of ^s/^iXtov, to read 
 KHfAiXiov, a treasure. But as no reading ought to be introduced in- 
 to the scriptures on conjecture, I think the Greek words may be 
 translated, providing for themselves ; a sense which ^viT-ocv^i^it? evi- 
 dently hath, Rom. ii. 5., Treasurest up to thyself, that is, providest 
 for thyself, rvrath against the day of vorath — Benson thinks .9g«gA*or 
 here hath the signification of 5^£^cf, adeposite ; and that the apostle 
 alludes to Tobit iv. 9. LXX. 
 
 Ver. 20. — 1. Guard the thing committed in trust to thee. That this 
 is the proper translation of tjji/ -xu^ccKccTAicv^v, see 2 Tim. i. 12. note 2. 
 The thing committed in trust to Timothy, which the apostle was 
 so anxious that he should guard, and deliver to faithful men able 
 to teach it to others, 2 Tim. ii. 2., was the true account of our 
 Lord's character as the Son of God, his descent from Abraham 
 and David, his birth of a virgin, his doctrine, miracles, death, re- 
 
270 I. TIMOTHY. Chap, VI. 
 
 tions of science falsely so zai ccvrtdiffzig r)jg ^2vdcovv(Jbii 
 
 called ; rymfTScog' 
 
 21 Which some profess- 21 'Hi^ rmg ZTrayflWoiLZvoi^ 
 
 ing, have erred concerning ^g^^ ^y^^ ^^^^^ 7i?oxmoi.v. 'H 
 
 the faith. Grace he with ^^^ ^ 
 
 thee. Amen. ^ ^ i i 
 
 surrection, and ascension into heaven, and his return to the earth 
 to raise the dead and judge the world. Now as these things, at 
 the time the apostle wrote this epistle, were all faithfully recorded 
 in the writings of the evangelists, and were foretold in the writings 
 of Moses and the prophets, these inspired writings were without 
 doubt a principal part of the deposite committed to Timothy tq 
 be kept by him and delivered to faithful men able to teach others. 
 Farther, as the apostle in his sermons and conversations had ex- 
 plained to Timothy many passages both of the ancient scriptures 
 and of his own writings, these interpretations were to be kept by 
 him and followed, in ail his discourses and exhortations to the 
 Ephesians and others. — This injunction to Timothy, is an injunc- 
 tion to the ministers of the gospel in every age, to keep the wri- 
 tings of Moses and the prophets, and of the evangelists and apostles 
 uncorrupted, as containing the whole of the gospel doctrine : and 
 implies that nothing is to be added to them nor taken from them, 
 by any human authority whatever. Councils, therefore, whether 
 general or particular, have no power to establish any new article 
 of faith. The only thing such assemblies, however riumerous or 
 respectable, can do, is to express their opinion that such and such 
 articles of faith are contained in the scriptures. And if they 
 should happen to err, the inspired writings being preserved pure 
 and entire, the errors of councils, as well as of individuals, are to 
 be corrected by these infallible standards. 
 
 2, Avoiding profane vain babblings. The word y,ivo(pa)nc6g signifies 
 the emptiness qfvoords : the noisy empty talking of the false teachers. 
 The Vulgate version has here vocum novitates, the novelties of Hoards^ 
 the copy from which that version was made reading, perhaps kch- 
 yotpttvixg ; as some MSS. do at present. 
 
Chap.YT. I.TIMOTHY. 271 
 
 blings,^ and oppositions jmsitions to the gospel, founded on 
 oi knowledge^ falsely so wrong interpretations of the Jewish 
 named: scriptures, which they dignify with 
 
 the appellation ofJmowledgei but it 
 
 \s falsely so named. 
 21 Which some pro- 21 Which knowledge of the scrip- 
 fessing have erred with tures, some teachers 2J7^qfessi7ig to 
 respect to the faith, have attained, 1 Tim. i. 6, 7., have 
 Grace be with thee.^ A- erred with respect to the true Chris- 
 men. (Eph. vi. 24. note tian faith. But may the grace of 
 2.) God he with thee to preserve thee 
 
 from error. Amen. 
 
 3. And oppositions of hioijoledge. In tbe enumeration of the dif- 
 ferent kinds of inspiration bestowed on the first preachers of the 
 gospel, 1 Cor. xii. 8., we find the word ofhiovcledge 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 pretend- 
 ing to possess, dignified their misinterpretations of the ancient scrip- 
 tures with the name of knovoledge, that is, inspired knowledge : for 
 so the word knowledge signifies, 1 Cor. xiv. 6. — And, as by these 
 interpretations, they endeavoured to establish the efficacy of the 
 Levitical atonements, together with the perpetual and universal 
 obligation of the rites of the law of Moses, the apostle very pro- 
 perly termed these interpretations, oppositions ff knowledge, because 
 they were framed to establish doctrines contrary to and subversive 
 of the gospel. — Withal, to destroy their credit, he affirmed that ike 
 knowledge, from which they proceeded, was falselj/ called inspired 
 knowledge. The Judaizers, who gave these interpretations, were 
 not inspired with the knowledge of the true meaning of the scrip- 
 tures, but falsely pretended to that gift. 
 
 Ver, 21. Grace be with thee. This epistle being chiefly designed 
 for Timothy's own use, no salutations were sent to any of the 
 brethren at Ephesus. 
 
A NEW 
 
 LITERAL TRANSLATION 
 
 OF 
 
 ST PAUL'S SECOND EPISTLE 
 ?P 
 
 TIMOTHY. 
 
 PREFACE. 
 
 Sect I. Of the Time *w}mi the second Epistle to Timothy^ 
 was written, 
 
 T?ROM various particulars, in the second epistle to Timothy, 
 -'- it appears that it was written while the apostle was in con- 
 finement at Rome. But whether that confinement was the one 
 mentioned by Luke in his history of the Acts, or an after im- 
 prisonment, learned men are not agreed. Estius, Hammond, 
 Lightfoot, and Lardner think it was the confinement men- 
 tioned by Luke, for the two following reasons. 
 
 First, It is evident from 2 Tim. iv. 11. that when Paul wrote 
 this letter, Luke was with him. Wherefore, as Luke hath spo- 
 ken of no imprisonment of Paul at Rome, but the one with 
 which his history of the Acts concludes, the learned men above 
 mentioned infer, that that must be the imprisonment, during 
 
 which the apostle wrote his second epistle to Timothy But 
 
 the answer is, Luke did not propose in the Acts to give a his- 
 tory of the life of any of the apostles, but an account of the 
 first preaching and propagation of the gospel. Wherefore, 
 having related how the gospel was published, first in Judea by 
 the apostles Peter, James, and John ; and by the evangelists 
 ^Stephen, Philip, and Barnabas ; and after that, in many hea? 
 
Sect. 1. PREFACE TO II. TIMOTHY. 273 
 
 then countries, by Paul, Barnabas, Silas, Timothy, and others ; 
 and by Paul in his own hired house during his two years' con- 
 finement at Rome ; he ended his history at that period as ha- 
 ving finished his design. It is evident, therefore, that although 
 Luke hath written nothing farther concerning Paul, it is no 
 proof that Paul's ministry and life ended then, or that Luke 
 was ignorant of his after transactions ; any more than his si- 
 lence concerning Peter after the council of Jerusalem, is a 
 proof that his ministry and life ended then : Or than his si- 
 lence concerning many particulars mentioned in Paul's epistles 
 is a proof that these things did not happen ; or if they hap- 
 pened, that they were not known to Luke. 
 
 Secondly, It is said, that if this epistle was written during 
 an after imprisonment of Paul in Rome, Timothy must have 
 been so old, that the apostle could not, with propriety, 
 have exhorted him to jlee youthful lusts, 2 Tim. ii. 22. — 
 But, besides what is to be said in the note in that verse, it 
 should be considered, that in the year 66, when the apostle is 
 supposed to have been a prisoner at Rome the second time, 
 Timothy may have been only 3 4' years of age; which both by 
 the Greeks and Romans was considered as youth. See Pref. 
 to 1 Tim. Sect. 2. Object. 1. 
 
 These are the arguments on which the writers above men- 
 tioned have founded their opinion, that Paul wrote his second 
 epistle to Timothy during his confinement at Rome, of which 
 Luke hath given an account in his history of the Acts. 
 
 Other learned men hold, that the apostle wi'ote this epistle 
 during a second imprisonment at Rome; and support their 
 opinion by the following arguments. 
 
 1. At the time the apostle wTote this epistle, he was closely 
 imprisoned as one guilty of a capital crime, 2 Tim. ii. 9., / 
 siiffer evil, fH^^i ha-^uv, unto bonds, as a malefactor. The hea- 
 then magistrates and priests considering Paul as an atheist, 
 because he denied the gods of the empire ; very probably also 
 supposing him to be one of the Christians who, they said, had 
 set fire to the city ; they confined him in close prison, with his 
 hands and feet in fetters, as a malefactor. — His situation was 
 very different during his first confinement. For then, Acts 
 xxviii. 30., He dwelt two whole years in his own hired house, and 
 received all that came unto him ; 31. preaching the kingdom 
 
 VOL. IV. T f 
 
274 PREFACE TO II. TIMOTHY. Sect. 1. 
 
 of God, and teaching those things Xiohich concern the Lord Jesus 
 'with all corifidence^ no man forbidding him. This mild treatment 
 probably was owing to the favourable account which Festus 
 gave of him to the Emperor, Acts xxv. 25. xxvi. 31., and to 
 what Julius the centurion, who brought him to Rome, said of 
 him, when he delivered him to the officer appointed to receive 
 the prisoners from the provinces — The centurion's esteem of 
 Paul is mentioned. Acts xxvii. 42, 43. 
 
 2. The Roman Governors of Judea, by whom Paul was 
 tried for his life, declared, at his trials, that no crime was al- 
 leged against him, but only his holding opinions, which his ac- 
 cusers said were contrary to their religion, Acts xxv. 18, 19. 
 They likewise declared, that he had been guilty of no crime 
 against the State, Acts xxvi. 31. Heresy, therefore, being the 
 only charge laid to the apostle's charge, and that circumstance 
 being made known, by the governor of Judea, to his judges at 
 Rome, they must have had a favourable opinion of his cause. 
 This appears likewise from what the apostle himself wrote to 
 the Philippians, chap. i. 1 2., Insoish you to know, brethren, that 
 the things "which have befallen me, have turned out rather to the 
 advancement of the gospel. 1 3. For my bo7ids on accotmt of 
 Christ are become manifest in the x^hole palace, and in all other 
 places. His being sent a prisoner to Rome, and his defending 
 himself before his judges, either in person, or by writmgs pre- 
 sented to them, had made the cause of his bonds well known 
 in the palace and all other places, to be not any crime, but his 
 havino- preached salvation to the Gentiles through Christ, with- 
 out requiring them to obey the law of Moses. He therefore 
 was fully persuaded by the Lord, that even he himself should soon 
 come to them, Philip, ii. 24., and abide some time with them, 
 Phil. i. 25., and sent them the salutation of Caesar's household, 
 Philip, iv. 22., by whose good offices he hoped to be set at li- 
 berty. But, when he wrote his second epistle to Timothy, his 
 judges, considering the things laid to his charge as crimes a- 
 trainst the State, were so enraged agamst him, that he called 
 his escaping condemnation, when he made his first answer, as 
 hemg delivered out of the mouth of the lioii, 2 Tim. iv. 17. And 
 having no hope of being acquitted at his next hearing, he look- 
 ed for nothing but immediate death, 2 Tim. iv. 6., / am at- 
 
Sect. 1. PREFACE TO 11. TIMOTHY. 275 
 
 ready poured out, and the time of my departure hath come. — 7. 
 / havejinished the race. 
 
 3. The boldness with which the apostle preached the gos- 
 pel to all who came to him, during the confinement mention- 
 ed by Luke in the Acts, and the success with which he de- 
 fended himself against his accusers, encouraged others to preach 
 the gospel without fear ; so that he had fellow-labourers then 
 in abundance. Philip, i. 14., Many of the brethren in the Lord ^ 
 being assured by my bonds, have become much more bold to speak 
 the word without fear. At that time also he had the service of 
 many affectionate friends ; such as Mark, Timothy, Luke, Ty- 
 chicus, Aristarchus, and others, mentioned. Col. iv. 7. 10, 11, 
 12. 14-. — But when he wrote his second to Timothy, his as- 
 sistants were all so terrified by the rage of his accusers and 
 judges, that not so much as one of them, nor any of the bre- 
 thren in Rome, appeared with him when he had made his first 
 answer, 2 Tim. iv. 1 6. And after that answer was made, all his 
 assistants fled from the city, except Luke, 2 Tim. iv. 11. 
 
 4. During the apostle's confinement in Rome, of which 
 Luke has given an account, Demas was with him, Philem. ver. 
 ^4'. and Mark, as his fellow labourers. Col. iv. 10, 11. Philem. 
 ver. 24-. — But when he wrote his second epistle to Timothy, 
 Demas had forsaken him, having loved the present world, 2 
 Tim. iv. 10. And Mark was absent ; for the apostle desired 
 Timothy to bring Mark xmth him, 2 Tim. iv. 11. From these 
 circumstances it is evident, that the epistles to the Colossians 
 and to Philemon, and the second to Timothy, were written by 
 the apostle during different confinements. 
 
 To invalidate these arguments, Lardner supposes, that on 
 Paul's arrival at Rome from Judea, he was shut up in close 
 prison as a malefactor, and expected nothing but instant death : 
 That being in the greatest danger, all his assistants, except 
 Luke, forsook him and fled for fear of their own lives ; that in 
 this state of despondency he wrote his second to Timothy ; 
 that the Emperor having heard his first defence, mentioned 2 
 Tim. iv. 16., entertained a favourable opinion of his cause, and 
 by a written order, appointed him to be confined in the gentle 
 manner described Acts xxviii. 16. SO. ; that afterwards his 
 assistants returned ; and that he preached the gospel to all who 
 came to him, and converted many. 
 
276 PREFACE TO II. TIMOTHY. Sect. 1. 
 
 But these suppositions are all directly contrary to the apos- 
 tle's own account of the matter. For, 1. After making his an- 
 swer, mentioned 2 Tim. iv. 16., instead of being allowed to 
 live in his own hired house, he was so closely confined, that 
 when Onesiphorus came to Rome, he had to seek him out di- 
 ligently among the different prisons in the city before he could 
 
 find him, 2 Tim. i. 17 2. After his first defence, his judges, 
 
 instead of being more favourably disposed towards him, were 
 so enraged against him that he looked for nothing but imme- 
 diate condemnation at his next answer, 2 Tim. iv. 6, 7. — 3. 
 Luke, who was with the apostle during his first confinement, 
 and who hath given an account of it, hath not said one word 
 of any danger he was then in. He only tells us, that his con- 
 finement lasted two years. Acts xxviii. 30. — 4. If the liberty 
 which the apostle so soon obtained, was the effect of his first 
 answer, we must suppose that the persons deputed by the coun- 
 cil at Jerusalem to answer his appeal, either were in Rome be- 
 fore he arrived, or came to Rome in the same ship with him ; 
 and that the Emperor gave him a hearing on the second day 
 after his arrival. For Luke informs us, that, three days after 
 his arrival, he had such liberty that he called the chief of the 
 Jews to his own house, aud spake to them what is mentioned 
 Acts xxviii. 1 7. But such a speedy hearing, granted to a Jew- 
 ish prisoner, by the head of so great an empire, who was ei- 
 ther occupied in affairs of government, or in pursuing his plea- 
 sures, and such a sudden alteration in the prisoner's state, are 
 things altogether incredible. — 5. The apostle being in a state 
 of despondency when he wrote his second to Timothy, he must, 
 as Lardner supposes, have written it before he made his first 
 answer, since the alteration of his circumstances was the effect 
 of that answer. Nevertheless, from the epistle itself, chap. iv. 
 1 6., we know, not only that it was written after the apostle had 
 made his first answer, but that it produced no alteration what- 
 ever in his circumstances. For after making that answer, he 
 wrote to Timothy, that the time of his departure was come. In 
 short, he was in as much despondency after his first answer, 
 as before it. 
 
 Upon the whole, the arguments to prove that Paul wrote 
 his second epistle to Timothy, during the confinement record- 
 ed in the Acts, being of so little moment, in comparison of the 
 
Sect. <2.. PREFACE TO II. T1M0THY\ 277 
 
 facts and circumstances which shew that it was written during 
 a subsequent confinement, I agree in opinion with those who 
 hold, that the apostle was twice imprisoned at Rome ; once, 
 when he was brought thither from Judea to prosecute his ap- 
 peal ; and a second time, when he came to Rome from Crete, 
 in the end of the year Q^^ while Nero was persecuting the 
 Christians : (See Pref to Titus, Sect. 1. last paragraph,) and 
 that having made his first defence early in the year Q^^ he 
 wrote his second to Timothy in the beginning of the summer 
 of that year, as may be conjectured from his desiring Timothy 
 to come to him before winter. 
 
 I have taken this pains in refuting the opinion of the learned 
 men first mentioned, concerning the time of writing the se- 
 cond to Timothy, because on that opinion Lardner hath found- 
 ed another notion still more improbable, but which, after what 
 hath been said, needs no particular confutation ; namely, that 
 what is called the apostle's second epistle to Timothy, was writ- 
 ten before the one which is placed first in the Canon, and 
 which is generally believed to have been the first written. 
 
 Sect. II. Of the Place where Timothy was, when the Jpostle 
 wrote his second Letter to him. 
 
 That Timothy was at Ephesus, when the apostle wrote his 
 second epistle to him, maybe gathered from the following cir- 
 cumstances. 1. Hymeneus and Alexander are mentioned in 
 the first epistle, chap. i. 20., as false teachers, whom Timothy 
 was left at Ephesus to oppose. In the second epistle, he is de- 
 sired to avoid the vain babbling of Hymeneus, chap. ii. 16, 17, 
 18., and chap. iv. 15. to be on his guard against Alexander, 
 We may therefore conjecture, that Timothy was in Ephesus, 
 the place where these false teachers abode, when the apostle's 
 second letter was sent to him. — 2. As it was the apostle's cus- 
 tom to salute the brethren of the churches to which his letters 
 were sent, the salutation of Prisca and Aquila, and of the fa- 
 mily of Onesiphorus, 2 Tim. iv. 19., shew, that Timothy was 
 in Ephesus when this letter was written to him. For that E- 
 phesus was the ordinary residence of Onesiphorus, appears 
 from 2 Tim. i. 18.; and considering that Prisca and Aquila 
 
278 PREFACE TO II. TIMOTHY. Sect. 2. 
 
 had, before this, abode some time in Ephesiis, (Rbrri. xvi. 8, 
 note) the salutation sent to them in this letter makes it pro- 
 bable that they had returned to that city. — 3. From Titus iii. 
 12., where the apostle says, H^hen I shall send Artemas to thee, 
 or Ti/chicuSy make haste to come to me, it appears to have been 
 the apostle's custom, to send persons to supply the places of 
 those whom he called away from the stations he had assigned 
 them. Wherefore, since in his second epistle, chap. iv. 9. he 
 thus wrote to Timothy, Make haste to come to me ; then added, 
 ver. 12. Tychicus I have sent to Ephesus ; may we not infer, 
 that Timothy was then in Ephesus, and that Tychicus was sent 
 by the apostle to supply his place after his departure ? — 4. The 
 errors and vices which the apostle, in his second epistle, or- 
 dered Timothy to oppose, are the very errors and vices which 
 in the first, are said to have been prevalent among the teachers 
 at Ephesus, and which Timothy was left in Ephesus to oppose. 
 See Pref* to 1 Tim. sect. 2. note 4. 
 
 These arguments make it probable, that Timothy remained 
 in Ephesus, from the time the apostle left him there, as he was 
 going into Macedonia, until, in compliance with his desire sig- 
 nified in this letter, he set out for Rome ; consequently, that 
 Timothy received in Ephesus both the letters which the apos- 
 tle wrote to him. 
 
 Sect. III. Of the Occasion on isohich the second Epistle to Ti- 
 mothy was written : And of the time of St PauVs Death, 
 
 In the Preface to PauFs first epistle to Timothy, sect. 3., the 
 reader will find a brief history of the apostle's travels with Ti- 
 mothy, from the time he was released from his first confine- 
 ment at Rome, till he left Timothy in Ephesus to oppose the 
 fiilse teachers, as mentioned 1 Tim. i. 3. But, in regard that 
 history will be given more fully in the Pref. to Titus, sect. 1 . 
 penult paragraph, it is only needful in this place to relate, that 
 after the apostle left Timothy at Ephesus, he went into Mace- 
 donia to visit the churches there, according to his promise, Phi- 
 lip, ii. 24., then went to Nicopolis in Epirus, with an intention 
 to spend the winter. Tit. iii. 12., and to return to Ephesus in 
 
.Sect. 3. PREFACE TO II. TIMOTHY. 279 
 
 the spring, 1 Tim. iii. 14. But having ordered Titus to come 
 to him from Crete to Nicopolis, Tit. iii. 12., on his arrival, he 
 gave him such an account of the state of the churches in Crete, 
 as determined him to go with Titus, a second time into that 
 island. While in Crete, hearing of the cruel persecution which 
 the Emperor Nero was carrying on against the Christians, (see 
 the last paragraph of this section,) the apostle speedily finish- 
 ed his business, and sailed with Titus to Italy, in the end of 
 the autumn 65, rightly judging that his presence at Rome 
 would be of great use in strengthening and comforting the per- 
 secuted brethren in that city. 
 
 Paul, on his arrival at Rome, taking an active part in the 
 affairs of the Christians, soon became obnoxious to the hea- 
 then priests, and to the idolatrous rabble, who hated the Chris- 
 tians as atheists, because they denied the gods of the empire, 
 and condemned the established worship. Wherefore, being 
 discovered to the magistrates, probably by the unbelieving 
 Jews, as the ringleader of the hated sect, he was apprehended, 
 and closely imprisoned as a malefactor, 2 Tim. ii. 9. This 
 happened in the end of the year 65, or in the beginning of 66, 
 
 The apostle hath not informed us directly, what the crime 
 was which the heathen magistrates laid to his charge. If it 
 was the burning of the city, which the emperor falsely impur 
 ted to the Christians in general, his absence from Rome when 
 the city was burnt, being a fact he could easily prove, it was a 
 sufficient exculpation of him from that crime. Probably, there- 
 fore, the magistrates accused him of denying the gods of the 
 empire, and of condemning the established worship. In this 
 accusation, it is natural to suppose, the unbelieving Jews join- 
 ed, from their hatred of Paul's doctrine ; and among the rest, 
 Alexander the Ephesian coppersmith, who having, as it would 
 seem, apostatized to Judaism, had blasphemed Christ and his 
 gospel ; and on that account had been lately delivered by the 
 apostle to Satan, 1 Tim. i. 20. This virulent judaizing teach- 
 er, happening to be in Rome when Paul was apprehended, he, 
 in resentment of the treatment received from the apostle, ap- 
 peared with his accusers when he made his first answer, and 
 in the presence of his judges, contradicted the things which he 
 urged in liis own vindication. So the apostle told Timothy, 
 
280 PREFACE TO II. TIMOTHY. Sect. 3. 
 
 2 Epist. iv. 14., Alexander the coppersmith did me much evil,~rm 
 15. JPor he greatly opposed our words. The rest of the unbe- 
 lieving Jews were not a little enraged against Paul, for preach- 
 ing that Jesus Christ, being lineally descended from David^ 
 was heir to his throne : that being raised from the dead, his 
 right to rule the Gentiles was thereby demonstrated : and that 
 the Gentiles were to be saved through faith in him, without 
 obeying the law of Moses. These things they urged against 
 Paul, as crimes worthy of death, on pretence that they sub- 
 verted, not only the law of Moses, but the laws of the empire. 
 The hints which the apostle hath given us of the things laid to 
 his charge, and of the particulars which he urged in his own 
 vindication, lead us to form these conjectures, 2 Tim. ii. 8*j 
 Remember Jesus Christ of the seed of David, was raised from the 
 deadi according to my gospel. 9. For which I suffer evil unto 
 bonds, as a malefactor, 10. For this cause I patiently bear all 
 things on account of the elected ; the Gentiles elected to be the 
 people of God instead of the Jews ; that they also may obtain 
 the salvation which is by Jesus Christ, xvith eternal glory. Such 
 Wete the crimes of which St Paul was accused by his enemies. 
 ' — The answers which he made to their accusations are insi- 
 nuated, 2 Tim. iv. 17. However^ the Lord stood by me, arid 
 ^strengthened me, that through me the preaching might be fully 
 declared, and all the Gentiles might hear. The Lord strength- 
 ened him fully to declare in the presence of his judges and ac- 
 cusers, what he had preached concerning the supreme domi- 
 nion of Christ, his right to rule all the Gentiles as the subjects 
 of his spiritual kingdom : his power to save them as well as 
 the Jews, together with the nature and method of their salva- 
 tion. He likewise told Timothy, that the Lord had strength- 
 ened him thus fully to declare what he had preached, that all 
 the Gentiles might hear of his courage and faithfulness in main- 
 taining their privileges. — To this bold declaration of his 
 preaching concerning Christ, the apostle told Timothy he was 
 animated, by considering^ That if we die with him, we shall al- 
 so live with him. If we suffer patiently ^ we shall also reign with 
 him. If we deny him, he also will deny us, 2 Tim. ii. 11, 12. 
 — To conclude, the evident reasonableness of the things which 
 the apostle advanced, in answer to the accusations of his eni> 
 
Sect. 3. PREFACE TO IL TIMOTHY. 281 
 
 mies, and the Gonfidence with which he urged them, made, it 
 seems, such an impression on his judges, that notwithstanding 
 they were greatly prejudiced against him, and shewed them- 
 selves determined to take his life, they did not then condemn 
 him, but sent him back to his prison, thinking it necessary 
 to give him a second hearing. 
 
 How long the apostle remained in prison, before he was al- 
 lowed to make his first answer, doth not appear. Neither do 
 we know what length of time elapsed between his first and se- 
 cond answers. Only from his desiring Timothy, after making 
 his first answer, to come to him before winter, we may conjec- 
 ture that he made his first answer early in the summer of the 
 year 66, and that he thought it might be a considerable time, 
 before he would be brought to a second hearing. 
 
 Soon after his first answer, therefore, in the year 66, the 
 apostle wrote his second epistle to Timothy, to inform him of 
 what had happened to him since his coming to Rome ; name- 
 ly, that he was closely imprisoned as a malefactor ; and that 
 he had spoken for himself in the hearing of his judges. Also 
 he gave him some hints of the crimes which his enemies laid 
 to his charge, and of the answers which he had made to their 
 accusations, and of the principles by which he was embolden- 
 ed to make these answers. Moreover he told him, that al- 
 though his judges had not yet condemned him, he had not 
 the smallest hope of escaping, when he should be brought to 
 a second hearing ; that his accusers and judges had shewed 
 themselves so enraged against him, before he made his first 
 answer, that when he was brought into the court, neither any 
 of the Roman brethren, nor any of the brethren from the pro- 
 vinces, nor any of his own fellow-labourers, who were then in 
 the city, appeared with him ; but all forsook him : That du- 
 ring the trial, his judges shewed such an extreme hatred of 
 the Christians, and of their cause, that all his assistants, ex- 
 cept Luke, had fled from the city, fearing that they likewise 
 would be apprehended and put to death : That being thus de- 
 serted by his friends and fellow-labourers, and having no hope 
 of escaping, he had a great desire to enjoy Timothy's compa- 
 ny and services, during the short time he had to live. He 
 therefore requested him to come to him before winter. Yet 
 
282 PREFACE TO II. TIMOTHY. Sect. 3. 
 
 being uncertain whethfer he should live so long, he gave him 
 ill this letter a variety of advices, charges, and encouragements, 
 with the solemnity and affection of a dying parent; because 
 if he should be put to death before Timothy came, the loss 
 would in some measure be made up to him, by the things writ- 
 ten in this letter. 
 
 These particulars, which are all either expressed or insinua- 
 ted in the apostle's second epistle to Timothy, shew clearly, 
 that it was written not long before the apostle's death ; the 
 time of which may be determined with a good degree of pro- 
 bability, by the following circumstances. The Emperor Ne- 
 ro having set fire to the city on the 10th of July, A. D. 64<., 
 to remove the odium of that nefarious action, which was ge- 
 nerally imputed to him, he endeavoured to make the public 
 believe it was perpetrated by the Christians, who, at that time, 
 were become the objects of the popular hatred, on account of 
 their religion. For, as if they had been the incendiaries, he 
 caused them to be sought out, and put to death in the most 
 barbarous manner. So Tacitus informs us, Annal. Lib. xv. 
 c. 44., and Suetonius Ner. c. 16. This is what is commonly 
 called the first general persecution of the Christians. Where- 
 fore, as the ancients, with one voice, have reported that the 
 apostle Paul was put to death at Rome by Nero in this perse- 
 cution, we cannot be much mistaken in supposing that his 
 death happened in the end of the year 66, or in spring 67, in 
 the 1 3th year of Nero's reign. 
 
 Sect. IV. — Shewing that the Facts recorded in the Gospels, 
 and preached by the apostles, are strongly coTifirmed by St 
 Paid's second Epistle to Timothy, 
 
 This epistle being written by Paul, to an intimate friend, 
 and companion in the work of the gospel, under the miseries 
 of a jail, and in the near prospect of death ; it is natural to 
 think, that if the facts which he had every where preached 
 concerning Christ had been falsehoods, and the gospel scheme 
 of salvation, which he and his brethren apostles had built 
 thereon, were a delusion, he would, at such a time as this, 
 
Sect. 4. PREFACE TO II. TIMOTHY. 283 
 
 have made reparation to mankind, for the injury he had done 
 them, in persuading them to believe on Jesus of Nazareth, for 
 whose name so many had already suffered, and were likely to 
 suffer death ; and that he would have made this reparation, 
 by acknowledging to Timothy, that the things which he had 
 related concerning the character, miracles, and resurrection 
 of Jesus, were fables ; and by ordering him to undeceive the 
 world. Or^ if vanity, or a regard to his owti fame, or obsti- 
 nacy in wickedness, or any other cause, prevented him from 
 doing justice to the world and to truth ; it might have been 
 expected, that in this private correspondence with so intimate 
 a friend and associate, some expression would by accident 
 have dropped from his pen, betraying the falsehood and wick- 
 edness of the cause they were engaged in ; or, that some word 
 or circumstance would have escaped him, which might have 
 led to a discovery of the fraud. 
 
 Nothing, however, of either kind appears throughout the 
 whole epistle. On the contrary, almost every sentence in it 
 exhibits the most ambiguous proofs of the apostle's strong 
 conviction of the truth of our Lord's pretensions and of all 
 the things he had told concerning him. — For example, he be- 
 gins his letter with affirming, that by preaching the gospel, 
 he served the God of his forefathers with a pure conscience : 
 and says, he thanked God in his private prayers continually 
 for Timothy's faithfulness in preaching the gospel. — Then or- 
 dered him to stir up the spiritual gift which he had confer- 
 red on him ; and to be courageous in the work he was engag- 
 ed in, because the effect of that gift was not to fill those who 
 possessed it with fear, but with courage, and love, and self go- 
 vernment ; and not to be ashamed of the testimony of the 
 Lord, nor ofme^ said he, the Lor (Ts prisoner^ but to suffer evil 
 jointly with me for the gospel, of which I am an herald, and 
 for which I suffer such things. — Next, he expressed the high- 
 est satisfaction in suffering for Christ, because he knew he was 
 really the Son of God, and would reward him in the end. — 
 And ordered Timothy to guard, by the power of the Holy 
 Ghost which dwelt in him, the good doctrine concerning 
 Christ, which had been committed to him in trust ; and to be 
 strong in the honourable office of an Evangelist which was be- 
 
284 PREFACE TO il. TIMOTHY. Sect. 4. 
 
 stowed on him ; and to deliver all the particulars of the doc- 
 trine concerning Christ, which he had heard from the apos- 
 tle confirmed by many witnesses, to faithful men capable of 
 teaching that doctrine to others, that it might be continued in 
 the world to the end. And more especially to publish and 
 affirm every where, that Jesus Christ, of the seed of David, 
 was raised from the dead, and thereby proved to be the Son 
 of God ; for preaching which facts, he himself was now suf- 
 fering as a malefactor, even unto bonds. But he told him, 
 it was not in the power of the enemies of the gospel to keep it 
 in bonds. Do what they would, they could not liinder it from 
 being preached and believed in the world. — And with respect 
 to himself, he assured Timothy that he suffered imprisonment, 
 and every evil patiently, and with the greatest joy for the gos- 
 pel, because he knew that if he were put to death with Christ, 
 he would also be raised from the dead with him, and reign with 
 him in the life to come. Wliereas, any preacher of the gos- 
 pel, who, from the love of ease, or the fear of death, either 
 concealed or denied the things concerning the Lord Jesus, 
 him will Christ deny at the day of judgment, — Then charged 
 Timothy to put the teachers at Ephesus in mind of these 
 things ; and, in the mean time, to strive to present himself to 
 God, an approved unashamed workman in the gospel. — And 
 being deeply impressed with a sense of the importance of the 
 gospel doctrine to the happiness of the world, the apostle se- 
 verely condemned two false teachers, whom he mentioned by 
 name, whose corrupt doctrine concerning Christ, he told Ti- 
 mothy was as destructive to the souls of men, as a gangrene is 
 to their bodies. — What stronger proofs can any one desire of 
 the apostle's sincerity in the things which he preached ? If he 
 had been carrying on an imposture, would not these wicked 
 teachers, one of whom he had enraged, by delivering him to 
 Satan for blaspheming Christ, have published the imposture to 
 the world ? — In the mean time, that Timothy and others might 
 not entertain harsh thoughts of God, for permitting corrupt 
 teachers to arise in his church, he told him, that in the church, 
 as in a great house, there are vessels appointed to a disho- 
 nourable use ; thereby insinuating that these corrupt teachers, 
 when driven out of the church for their wicked practices, not 
 
Sect. 4. PREFACE TO II. TIMOTHY. 285 
 
 being able to make any discoveries to the prejudice of the gos- 
 pel, or of its ministers, that circumstance, though originating 
 in the vices of these men, and dishonourable to them, was a 
 strong proof of the truth of the gospel, and of the sincerity of 
 its ministers in what they preached. — Next, that Timothy 
 might not follow the corrupt teachers, but strenuously oppose 
 them, the apostle commanded him to flee youthful lusts, and 
 to practise assiduously the duties of piety and morality ; and 
 put him in mind, that the servant of the Lord must use no 
 violent nor improper methods with those who oppose them- 
 selves ; but be gentle to all men, meekly instructing the enemies 
 of the gospel, if by any means God will give them repentance. 
 — And that posterity might have undoubted evidence of the 
 apostle's inspiration, he foretold the state in which the church 
 would be, in after ages, through the base practices of hypocri- 
 tical teachers ; but that a stop would, in due time, be put to 
 their delusions. — Then, conscious of his ovn faithfulness as an 
 apostle, he appealed to Timothy's perfect knowledge of his 
 doctrine, his manner of life, his purpose in teaching that doc- 
 trine, the virtues which he exercised, and the persecutions which 
 he suffered for the gospel : particularly at Antioch, Iconium, 
 and Lystra : but that God delivered him out of them all. So 
 that if Timothy shewed himself equally faithful, he mio-ht ex- 
 pect the like deliverances. — And having informed him, that 
 all who adhered to truth, should, in that age, suffer persecu- 
 tion, he charged him, notwithstanding, to continue in the pro- 
 fession of the things which he had learned of him, and had 
 been assured of; knowing from whom he had learned them, 
 and that they were agreeable to the ancient Scriptures, in the 
 knowledge and belief of which he had been educated from his 
 childhood. — Then solemnly charged him in the presence of 
 God, and of the Lord Jesus Christ the judge of the world, to 
 preach all the things he had mentioned, without considerino- 
 whether the doing thereof was seasonable or unseasonable with 
 respect to himself; because the church was soon to lose the 
 benefit of the apostle's labours, the time of his departure beino- 
 come. This charge the apostle accompanied with an high ex- 
 pression of joy, on the reflection that he had combated the 
 good combat, had finished the race, had preserved the faith, 
 
286 PREFACE TO II. TIMOTHY, Sect. 4. 
 
 and was sure of a crown of righteousness from Christ his mas- 
 ter, at the day of judgment. — And to encourage Timothy to 
 follow his example, he informed him, that though no man ap- 
 peared with him, when he made his first answer, yet the Lord 
 Jesus stood by him, and strengthened him to declare boldly 
 the doctrine concerning the salvation of the Gentiles by faith, 
 which was so oifensive to the Jews ; and that though he had 
 no hope of deliverance at his next hearing, yet he was sure the 
 Lord Jesus would deliver him from betraying his cause, 
 und from every evil work ; and would preserve him safe to his 
 Jieavenly kingdom : In which persuasion, he directed to Jesus 
 a doxology, which, on other occasions, he ascribed to God 
 the Father. 
 
 These strong asseverations of the truth of the things which 
 Paul had all along preached, these earnest charges to Timo- 
 thy to preach the same things openly and plainly to the 
 world, these high expressions of joy in the sufferings which he 
 had endured for preaching them, and these confident expec- 
 tations which he expressed, of receiving a full reward in the 
 life to come for all his labours and sufferings, being the aposr- 
 tie's dying words tc his intimate friend and companion in the 
 ministry of the gospel, conveyed in a private letter, no person 
 who is a judge of himan nature and human actions, can read 
 them, without being impressed with the strongest conviction 
 of the apostle's own thorough persuasion of the things, which, 
 from the time of his conversion, he constantly preached, 
 without the least variation. And seeing the most important 
 of these things were matters of fact, of which his own senses 
 and experience had informed him ^ such as the appearing of 
 Jesus to him on the road to Damascus, after his resurrection ; 
 his endowing him with supernatural powers ; his revealing to 
 him all the particulars of his history, and of the gospel doc^- 
 trine ; his having enabled him, by the power of miracles, to 
 persuade multitudes in many countries to embrace and profess 
 the gospel ; I say, the apostle's own persuasion of these facts, 
 clearly and repeatedly displayed in this private letter, is such 
 a proof of their reality, and of the truth of the gospel history, 
 as never will be shaken by all the sophistry of infidels united. 
 ^^Tliis excellent writing, tlierefore, will be read by the disci« 
 
Sect. 4. PREFACE TO II. TIMOTHY. 287 
 
 pies of Clirist to the end of the world, with the highest satis- 
 faction. And the impression which it must have on their 
 minds, will often be recollected by them with the greatest ef- 
 fect, for the confirmation of their faith in the gospel, and their 
 consolation under all the evils which their adherence to the 
 gospel may bring upon them. 
 
288 View. II. TIMOTHY. - Chap. I. 
 
 CHAP. I. 
 
 View and Illustration of the Particulars contained in this 
 
 Chapter, 
 
 THE apostle begins this epistle with a delicate praise of Ti- 
 mothy. He told him, that he gave thanks to God, that he 
 had unceasing remembrance of him in his prayers, as a faithful 
 minister of Christ, ver. 3. — And, that recollecting the sensible 
 lity and gratitude, which he discovered by the tears of joy 
 which he shed, when the apostle instructed Ijini in the doc* 
 trines of the gospel, he had a strong desire to see him once 
 more, now that he was in prison for their common master, 
 ver. 4. — That this desire was increased, when he called to re^ 
 membrance the unfeigned faith which first dwelt in his ffrand- 
 mother Lois, and then in his mother Eunice, and he was per- 
 suaded in him also; also that Timothy was come of a pious race, 
 ver. 5. — The apostle's thanksgiving to God, in his secret pray- 
 ers, for Timothy's faithfulness as a minister of Christ, 1 call 
 delicate praise, iDecause being bestowed in the presence of God, 
 out of the hearing of the world, it was a praise in which there 
 was neither insincerity nor flatteiy. The apostle, it is true, 
 mentioned this to Timothy himself, along with the other par- 
 ticulars which were so honourable to him. But he did it in 
 a private letter to him, and with no view, except to stir him 
 up strenuously to exercise the spiritual gifts, which were im- 
 parted to him, for the purpose of defending and spreading the 
 gospel, ver. 6. — Moreover, to excite Timothy the more effec- 
 tually to exercise his spiritual gifts for these ends, the apostle 
 put him in mind, that, together with the spiritual gifts, God 
 communicated to his faithful servants, fortitude, benevolence, 
 and temperance, to enable them to exercise these gifts without 
 fear, and in a prudent manner, for the benefit of mankind, 
 ver. 7. — He, therefore, desired him not to be ashamed of the 
 things he was to preach concerning Christ ; namely, that he 
 
 Old Transi^ation. Greek Text. 
 
 Chap. I. 1 Paul, an apos- i JJavXog aTro^okog hffn 
 
 tie of Jesus Christ by the X^/?», ha ^BX7](JuaTog Sea, 
 
 will of God, according to ^^^^> ,^ f,-^,^, ^^^^ ^^g ,, 
 
 the promise or life which is v t 
 
 in Christ Jesus, ^S'^V ^l"^' 
 
Chap. I. II. TIMOTHY. View. 289 
 
 is the Son of God, and Saviour of the world ; neither to be 
 ashamed of him his spiritual father, although a prisoner, for 
 preaching these things ; but courageously to suffer evil jointly 
 with him for the gospel, through the assistance of God, ver. 8. 
 — who hath saved both Jews and Gentiles ; having called 
 both into his kingdom by the gospel, not on account of their 
 good works, as the Judaizers affirmed concerning their own 
 calling, but merely from God's free grace, bestowed on them 
 through Christ, agreeably to the promise of pardon and salva- 
 tion made to the first parents of mankind at the fall, long be- 
 fore the Jewish dispensation began, ver. 9. — This promise, 
 the apostle observed, was now published to all, through the 
 appearing of Christ in the flesh ; in so much that the Gen- 
 tiles, by the gospel, had obtained a clear knowledge of the im- 
 mortality of the soul, and of an eternal state of happiness here- 
 after for good men of all nations, who, before the gospel was 
 published, had no certain knowledge of these great truths, 
 ver. 10. — Farther, the apostle assured Timothy, that to pu- 
 blish these joyful doctrines, he was himself appointed a herald^ 
 and an apostle, and a teacher of the Gentiles, ver. 11. — And 
 that for preaching these doctrines to the Gentiles, and not for 
 any crime, he now suflered the miseries of a jail. Neverthe- 
 less he was not ashamed of his imprisonment, because he knew 
 in whom he had believed, that he is the Son of Gcd, and Go- 
 vernor of the world, ver. 12 He therefore ordered Timo- 
 thy, to hold fast the form of sound words, in which he had de- 
 livered the doctrines of the gospel to him, as well as these 
 doctrines themselves, which had been revealed to him by 
 Christ, ver. 13. — Then mentioned the desertion of the judaiz- 
 xng teachers in Asia, ver. 15. — And spake with the warmest 
 gratitude of the kindness of Onesiphorus, who had gone a- 
 mong the different prisons of Rome seeking him ; and when 
 he found him, had ministered to him with the greatest affec- 
 tion, as he had done to him formerly in Ephesus, as Timothy 
 well knew, ver. 16, 17, 18. 
 
 New Translation. Commentary. 
 
 Chap. I. 1 Paul an Chap. I. 1 Paul an apostle of 
 
 apostle of Jesus Clirist, Jesus Christ, by the will of God, 07i 
 
 (see 1 Tim. i. View.) by account of ^^v^k\'^\\vg the promise of 
 
 the will of God, (1 Cor. eternal life, which being mrde to 
 
 i. 1. note 1. xar, 228.) believers of all nations in the cove- 
 
 on account of the pro- nant with Abraham, is to be ob- 
 
 mise of " life ^ which is tained not hi( olieying Moses, but 
 
 by Christ Jesus, Christ Jesus. 
 
 2 To Timothy, My 2 To Timothy, my beloved son in 
 
 beloved son: Grace, mer- the faith : May gracious disjwsi- 
 
 VOL. lY. U f 
 
290 II. TIMOTHY. ' Chap. I. 
 
 2 To Timothy, ?«?/ clearly 2 Tiim^zco aya'Trriroj rzzm, 
 
 beloved son : Grace, mercy, ^^^^^ g^g^^^ ' g^^^^^ ^;.o *j^ 
 
 and peace, from God the ^ 00c yr \ " \ n r^ 
 
 Father, and Christ Jesus our * ^ ' " ^ ^ 
 
 Lord. ^^^'^ ^/^^'* 
 
 ' 3 I thank God, whom I 3 Xap;i^ 2%<y too Si&f, u Xa- 
 
 serve from my forefathers rqivu aito Tr^oyovcov ev za'^a^cc 
 
 with pure conscience, that (j^j^n^yiffzi, cog ahakzi'TTTOV z^^ 
 
 without ceasing I have re- ^^ ^^ ^^^^ ^^^^ 
 
 membrance 01 thee m my * , 
 
 prayers night and day; ata, iJ.i> ^vzro, Ka, nm'^.i- 
 
 4 Greatly desiring to see 4. E-ri^o^^iv eg /^s/i', (/jSfJbVJ]- 
 thee, being mindful of thy ^^gi;^? ffn rm ^olzqvcov, Im yjJL- 
 tears, that I may be filled ^x^yp^^^* 
 
 with joy; s s . 
 
 5 When I call to remem- 5 'TTroiJUvr^ffiv 'Kay^avcov r^g 
 brance the unfeigned faith ^v aoi avvroz^irs 'TTi^ecog, TjTig 
 that is in thee, which dwelt 
 
 Ver. 1. On account of the promise of life tvhich is hy Christ Jesus, 
 The preposition x.x'voLy in this verse, as in Tit. i. 1. denotes the end 
 for which Paul was made an apostle; namely, to publish to Jews 
 and Gentiles the promise of eternal life, which is to be obtained 
 through Christ Jesus. The law of Moses did not promise eternal 
 life to them who obeyed its precepts. It promised nothing but a 
 long and happy life in Canaan. See Rom. x. 5. note. The pro- 
 mise of eternal life was made, first at the fall, and after that more 
 explicitly in the covenant with Abraham. See Titus i. 2. note 1. 
 Ver. 3. — 1. I give thaiihs to God, iichom, utvo Tr^oyovaVf Jrom my 
 forefathers^ I serve. Because the Jews affirmed, that in preaching 
 eternal life to the Gentiles through obedience to Jesus Christ, and 
 not through obedience to the law, the apostle had apostatized from 
 the faith of his forefathers, he said to Timothy, in thus preaching 
 I serve God with a pure conscience, because I preach according 
 to the knowledge of the scriptures which I received from my fore- 
 fathers, to whom the salvation of the Gentiles through fiith was 
 made known in the covenant with Abraham. — Or, the clause may 
 be translated after my forefathers', after their example. 
 
 2. With a 'pure conscience. By mentioning a pure conscience, as 
 maintained by him in his preaching salvation through faith, the a- 
 postle obliquely condemned the judaizing teachers as having put 
 away a good conscience, 1 Tim. i. 5, 6., when they preached that 
 salvation could be had only by obeying the law of iMoses. 
 
 3. Night and day. Benson says, the evening and morning are 
 pointed out by nature for our devotions; *' for what more reason- 
 <« able than that in the morning men should commit themselves to 
 <* the divine direction; and in the evening gratefully review God*s 
 «« goodness, and recommend themselves to his care." 
 
Chap. I. 
 
 II. TIMOTHY. 
 
 291 
 
 cy, AND peace, from God 
 the Father, and FROM 
 Christ Jesus our Lord. 
 
 3 I give thanks to God 
 (whom from my forefa- 
 thers I serve ^ with a 
 pure conscience,*) that I 
 have unceasing remem- 
 brance of thee in my 
 prayers night and day f 
 
 4 Rememhering thy 
 tears^ / greatly desire to 
 see thee,"^ that I may be 
 filled with joy : 
 
 5 Calling to remem- 
 brance ALSO the unfeign- 
 ed faith which is in thee, 
 which dwelt first in thy 
 grandmother Lois,^ and 
 in thy mother Eunice, 
 
 tions, merciful deliverances, and in- 
 is)ard peace, be to thee, from God 
 the Father of Jews and Gentiles, 
 and from Christ Jesus our common 
 Lord, 
 
 3 I give thanlis to God, (x'ohom, 
 according to the knov,ledge vepei- 
 yedfwn my forefathers, I serve "with 
 a "pure conscience, when I preach to 
 all the promise of life through 
 Christ,) That I have unceasing re- 
 memhranceqfthee in my prayers even- 
 ing and morning, as a faithful mi- 
 nister of Christ. 
 
 4 Remembering thy tears I greatly 
 desire to see thee, that I may he filled 
 mth joy in conversing with thee, 
 and in giving thee my dying charge 
 and blessing. 
 
 5 This desire is increased by my 
 callifig to remembrance also the un- 
 feigned faith in the gospel, which 
 
 is in thee since I instructed thee, 
 isohich d'xelt first in thy grandmother 
 Lois, and in thy mother Eunice, and 
 
 Ver. 4 — 1. Remembering thy tears. Lardqer thinks these tears 
 were shed by Timothy on the occasion mentioned Acts xx. 37. 
 But there it is said that the Ephesian elders, and not Timothy, 
 wept sore. Others think the apostle refers to the tears which Ti- 
 mothy shed when he left him in Ephesus to go into Macedonia 
 
 I think the tears spoken of were shed when the apostle first in- 
 structed Timothy in the Christian faith. Thereby this pious youth 
 shewed that he was deeply affected with the doctrines of the gos- 
 pel, and that he felt the warmest gratitude to his spiritual father, 
 while communicating these joyful doctrines to him. 
 
 2. I greatly desire to see thee. The common translation of verses 
 3, 4. seems to represent the apostle as greatly desiring to see Ti- 
 mothy, only while he was praying to God. But as that cannot be 
 the apostle's meaning, the verse must be construed, and translated 
 as I have done. See chap. iv. 9. note. 
 
 \'er. .5. Which dwelt frst in thy grandmother Lois^ Sfc. In scrip- 
 ture language, to divcll, signifies to abide permanently. Here it is 
 insinuated, to the great praise of Timothy's grandmother Lois, that' 
 having embraced the Christian faith herself, she persevered in it, 
 and persuaded her daughter Eunice to do the same ; and that the 
 
292 
 
 II. TIMOTHY. 
 
 Chap. I. 
 
 first in thy grandmother 
 J^ois, and thy mother Eu- 
 nice, and I am persuaded 
 that in thee also. 
 
 6 Wherefore I put thee 
 in remembrance, that tliou 
 stir up the gift of God which 
 is in thee, by the putting on 
 of my hands. 
 
 7 For God hath not given 
 us the spirit of fear, but of 
 power, and of love, and of a 
 sound mind. 
 
 8 Be not thou, therefore, 
 ashamed of the testimony of 
 our Lord, nor of me his pri- 
 soner : but be thou partaker 
 of the afflictions of the gos- 
 pel, according to the power 
 of God; 
 
 TTi'Treifff/ijai §s oV/ ;cai sv crot. 
 
 ai avoiZfuTrv^ziv to •)(^a^i(T[jja tis 
 02S?, isiv IV Goi ha rr^g gT/- 
 ^sffscog rcov yji^uv ^j^a. 
 
 7 Ov ya^ shuziv ^[Jjiv 6 
 Seog 'Trnv^Jba hikiag^ aXkcc 
 hvvaiMug zai ayatrig zai ffa- 
 
 8 M.7} ^v iiraLiayjJvhrig ro 
 fjijCc^Tv^tov ra Yt^v^as rjiJjoov, (/jrjh 
 BfjijZ rov hcTiMov avTH' aXkcc 
 avyKazoira^'/iaov roo gya7/sX/&> 
 
 instructions and example of these pious women prepared their son 
 for receiving the gospel when it was preached to him by the apos- 
 tle. The pains which these worthy persons took to impress the 
 
 mind of their son in his childhood with sentiments of piety and vir- 
 tue, is a fit example for the imitation of all mothers, who, if they 
 take the same pains with their children, may hope that by the bless- 
 ing of God their care would be followed with the same happy ef- 
 fects, 
 
 Ver. 6. Stir u-p the spiritual gift of God. For the meaning of this 
 exhortation, see 1 Thess. v. 19. note. Timothy was here directed 
 to lay hold on the opportunities, which his station at Ephesus af- 
 forded him, for improving his spiritual gifts, by boldly exercising 
 them in confirming and defending the doctrines of the gospel ; as 
 is plain from the next verse. 
 
 Ver. 7. — 1. And of love. The ministers of the gospel were not 
 animated with the selfish and bigotted spirit of the Jews and ju- 
 daizing teachers, who hated all mankind but those of their own 
 nation and religion, and confined salvation to the disciples of Mo- 
 ses. 
 
 2. And of self government, lLu(p^ona-y.\i. Scapula translates this 
 by the word cnstigatio, correction : Estius, by moder at io, government. 
 It comes from o-aip^^ovi^u, ad sanuni mentem reduco ; consequently it 
 signifies a habit of self-government acquired by frequently restrain- 
 ing our passions. Sec Tit. ii. 12. note 3. 
 
Chap. I. 
 
 II. TIMOTHY. 
 
 29S 
 
 and I am persuaded that 
 IT DifELLETH in thee 
 also. 
 
 6 For *which cause I 
 put thee in mijid to stir 
 up the spiritual gift of 
 God,^ which is in thee 
 through the imposition of 
 my hands, (See 1 Tim. 
 iv. 14. note 3.) 
 
 7 For God hath not 
 given us a spirit of co- 
 wardice^ but of power, 
 and of love,^ and of self- 
 government,^ 
 
 8 Wherefore^ be not 
 thou ashamed of the tes- 
 timony^ of our Lord, 
 nor of me his prisoner : 
 But do thou jointly suffer 
 evil FOR the gospel,* ac- 
 cording to the power 
 (see ver. 7.) of God. 
 
 lampersuaded that it dwellethjirm- 
 lyjixed in thee also, through the in- 
 structions of thy pious parents, as 
 well as through my care. 
 
 6 Because I believe thy faith to he 
 unf eigne dy I 'put thee in mind to stir 
 up the spiritual gift of God x<ohich 
 thou possesses t through the imposi- 
 tion of my hands : Improve thy gift 
 by boldly exercising it in preaching 
 and defending the doctrines of the 
 gospel, against all false teachers. 
 
 7 For God hath not infused into us 
 a spirit of cowardice which shrinks 
 at danger, but of courage^ such as 
 becometh those who possess the 
 gifts of inspiration and miracles, 
 and of benevolence,^ which disposes 
 us to communicate the gospel to all 
 mankind, and of self government^ to 
 behave with prudence on every oc- 
 casion. 
 
 8 Wherefore be not thou like 
 many in this city, ashamed of testi- 
 fying the thi?igs which concern our 
 
 Loriliesus, neither ho. thou ashamed 
 of me who am a prisoner on his ac- 
 count : But do thou come and joint- 
 ly suffer evil with meyo?- the gospel^ 
 which I preach to the Gentiles, ac- 
 cording to the power of God bestow- 
 ed on thee ; 
 
 Ver. 8. — 1. The testimony of our Lord. — This is the genitive of 
 the object, Ess. iv. 24-. — The great business of the first preachers 
 of the gospel, was, to testify to the world the things concerning the 
 Lord Jesus of which they had been eye-witnesses, or which had 
 been reported to them by the eye-witnesses : Such as, the doctrines 
 which he preached, and the miracles which he wrought in proof of 
 his being the Son of God : his calling himself Christ the Son of God, 
 even in presence of the chief priests and elders of the Jews ; 
 his condemnation and crucifixion on that account ; his resurrection 
 from the dead, whereby he was demonstrated to be the Son of 
 God : his ascension into heaven ; his shedding down the Holy 
 Ghost on his disciples ; and his promise to return to judge the 
 
294 II. TIMOTHY. Chap. I. 
 
 9 Who hath saved us and 9 T^ Gcdaavroq 7]{J^tig^ Kai 
 called us, v/ith an holy call- zaUmvrog zT^'/iast ayia, a xa- 
 ing, not according to our ^^. ^^ ^ ^^'^^ ^^^^> 
 works, but accordms: to his ^ _ ql 
 
 own purpose and grace, ^ ^x ^ v ^ t 
 
 whichwas given us m Christ ^'^''^''' W^^' '' M^^^ V^ 
 
 Jesus before the world be- ^^0 X^ovc^^ atc^mjii' 
 gan; 
 
 10 But is now made ma- 10 ^ave^a/^stffav h vvv hioc 
 nifest by the appearing of ^yjg s^Kpamag m (Tcoryjoog /jfjbMv 
 our Saviour Jesus Christ, i^^^ ^ zccrctpymc^i^rog u.iv 
 who hath abohshed death, ^^,, clJ!,«^..., /t,,.^,^..,,^^. ^r 
 and hath brouojht lite and 5 ' c\ 5- 
 immortality to ifght through C^^^ ^ ^^^ a^^a^(Tia, ha r^ 
 the gospel; s^ay/iX/^- 
 
 world. — That the apostles were to testify these things, appears from 
 our Lord's command, recorded John xv. 27., And ye shall hear 
 ivitness because ye have beeji with me from the beginning. Acts i. 8., 
 Ye shall be ivit7iesses unto me both in Jerusalem^ &c. and to the utter- 
 most parts of the earth. 
 
 2. But do thou jointly siiffer emljor the gospel. The dative case, 
 in the Greek, is often governed by a preposition understood. Here 
 the preposition understood is iTciJor, and not a-w with ; because to 
 suffer evil with the gospel, would be too bold a figure. The proper 
 meaning of (ryy, in the compound word, c-vyfcxKOTru^yic-ov, h jointly sjif- 
 Jer evil with me^ and the other Jaithjul servants of Christ. 
 
 Ver. 9. And grace which was given 21s, Tiiis ixcce^iv) grace ov gift, 
 is that which was given to all mankind after the fall, in the pro- 
 mise that the seed of the woman should bruise the head of the ser- 
 pent, and which, according to the apostle's account of it, Rom. v. 
 17. was a promise of deliverance from death by a general resurrec- 
 tion, and of eternal life to all, who at the judgment are found ca- 
 pable of it. 
 
 Ver. 10. — 1. By the appearing. The word txKpxniag, properly 
 signifies, brightness, splendour ; and by the Greeks was applied to 
 the appearing of a god. See Parkhurst's Dictionary. I think the 
 apostle alludes to Christ's calling h\mse]U he light of the world. See 
 Tit. ii. 11. note 2. — The manifestation of God's purpose and grace, 
 and the making death ineffectual, and life and immortality clear>, 
 were accomplished, not merely by Christ's appearing, but by his 
 appearing and continuing on earth in the flesh, and by his rising 
 from the dead in the body in which he died. 
 
 2. Wlio hath indeed made death ineffectual. The word jcxru^yw^v- 
 rog, signifies, to render a thing inoperative ; to deprive it of its 
 power, Rom. iii. 31. note 1 — Christ hath not abolished temporal 
 death to any one, since all without exception die. But he hath de- 
 
Chap. I. 
 
 II. TIMOTHY. 
 
 295 
 
 9 Who hath saved us, 
 and called us with an 
 holy calling, not {tcoltu, 
 228.) on account of our 
 works, but on account of 
 his own purpose, and 
 grace^ which was given 
 us through Christ Jesus 
 {ttpo ^^ov6)v xiioviojv) oeiore 
 the times of the ages : 
 (See Tit. i. 2. note 2.) 
 
 10 (As, 101.) A7id is 
 now made manifest by 
 the appearing 1 of our 
 Saviour Jesus Christ, 
 who hath indeed made 
 death ineffectual^'^ and 
 hath made life and im- 
 mortality clear ^ {)ix) 
 through the gospel ; 
 
 9 Who hath resolved to save us, 
 and for that purpose hath called us 
 into his kingdom, xmth an holy call- 
 ing s a calling whose object is to 
 make us holy ; and hath thus called 
 us, not on account of our works as 
 meriting it, but in accomplishment of 
 his own purpose and gift^ which was 
 given us throngh Christ Jesus in the 
 covenant made with mankind at the 
 fall, long before the times of the Mo- 
 saic dispensation. 
 
 10 And this gift of salvation 25 
 now made manifest^ by the appearing 
 of our Saviour Jesus Christ in the 
 flesh, who, through his own death 
 and resurrection, hath ijideed made 
 death ineffectual^ and hath made an 
 immortal life after death, and the 
 nature of that life, clear through the 
 gospel, which assures us that we 
 shall live for ever in the body, after 
 the resurrection. 
 
 prived deadi of its power to continue mankind in the state of the 
 dead. By submitting to die, he hath procured for all men a resur- 
 rection from the dead ; and for the righteous, an eternal life in the 
 body after the resurrection. Hence the apostle telleth us, Heb. ii. 
 14., The Son ox God partook of fesh and blood, that through death, 
 x-ccrcc^yno-yi, he might destroy him mho had the poiver of death ; that is, 
 render his malicious contrivances for destroying the human species, 
 ineffectual, agreeably to the promise that the seed of the woman 
 should bruize the head of the serpent. 
 
 3. H(xth made Ife and immortality clear. This is commonly sup- 
 posed to be an Hebraism, for immortal life. But though I have 
 so explained it in the commentary, perhaps the word cc^^ct^<rtxv, 
 should be translated, not immortality^ but iricorruption ; in which 
 case the meaning will be, hath made the life or existence of the soul 
 after death, and the incorruption of the body after the resurrection, 
 clear : So that the salvation of believers, mentioned ver. 9., includes 
 not only a resurrection from the dead, but an immortal bodily life 
 in heaven. — The word cpuTio-scvro^y which 1 have translated made 
 clear, is explained by Scapula, liicidum reddo ; illumino, illustro ; I 
 make a thing which was formerly dark, clear and plain. This is 
 more proper than the common translation brought to light. For 
 the Israelites had an obscure knowledge of the immortality of the 
 
296 II. TIMOTHY. Chap. L 
 
 1 1 WhereUhto I am np- 1 1 Ei? 6 trB^7jV sfoj x'/jpv^ 
 pointed a preacher, and an y^^ct a'XOSoUg fcat hUma'kog 
 apostle, and a teacher of the g^^.^yi'; 
 
 Gentiles. 
 
 1 2 For the which cause I 12 A/ tjv airiuv zcct ravTot, 
 also suffer these things : ne- 9ra(r%<i;. AXX' nz ixaiayjjvo- 
 verthelesslamnotashamed; ^^^. Q/^a yaP ^ 'TCinti'SiVKa, 
 for I know whom I have ^^, r^mrr.r-,,,^, .\^,' ^,,.;««./.^ r^, 
 believed, and lam persuaded ^v ^ -. ?- 
 that he is able to keep that ^^^ ^^cc^^^ y.^ <pVkaiat ug 
 Which I have committed un- ^^^^^^^ '^^^ ^m^^' 
 
 to him against that day. 
 
 soul, and of the Resurrection of the body, given them in the wri- 
 tings of Moses, as iis plain from our Lord's words, Luke xx. 37., 
 and from what is related, 2 Maccab. vii. 9. 14. 23. See Ess. v. 
 sect. 3. Nevertheless, as these things were but obscurely reveal- 
 ed in the ancient oracles, the far more clear discovery of them in 
 the gospel, but especially Christ's express promise to raise the 
 dead, and give eternal life to believers, might with the greatest 
 propriety be called a makivgthese things clear. — The heathens also 
 had some confused hopes ot the immortality of the soul, and of the 
 resurrection of the body. But as they had no ground for these 
 hopes, but uncertain tradition and their own wishes, they were 
 much in the dark as to these things. And, therefore, concerning 
 these important subjects, the apostle might justly say, that in for- 
 mer ages they were not made known to the sons of men, as they 
 are now revealed to the holy apostles and prophets, by the Spirit^ 
 Eph. iii. 5. 
 
 Ver. 12. — 1. For xvhich cause I svffer even such things. By as- 
 isigning his preaching salvation to the Gentiles through Christ, 
 without obedience to the law of Moses, as the cause of his second 
 bonds in Rome, he hath insinuated that the unbelieving Jews were 
 active in getting him imprisoned, and tried for his life as a crimi- 
 nal. 
 
 2. / knorv in xcJiom I have believed. By appearing to Paul on the 
 road to Damascus, and by bestowing on him the spiritual gifts, Je- 
 feus convinced him that he was risen from the dead, and that 
 he was Christ the Son of God. Wherefore, he could say with the 
 greatest confidence, that he Jme'uo in ijohom he had believed : He knew 
 that Jesus was no impostor, but the Son of God, the Governor of 
 the world, and the judge of the living and of the dead. 
 
 3. / am persuaded lie is able to 'preserve xvhat is committed in trust 
 to me. Ux^Gi%KViv (JLH : literally, 9vi/ dcposite. This may signify either 
 something Which the apostle had deposited, or committed in trust to 
 Christ, to he preserved and restored to him at the last day ; or some- 
 thing which Christ had committed in trust to him to be preserved. 
 They who understand the phrase in the first sense, think the apos- 
 tle speaks of his committing to Christ his bodily life, to be preser- 
 
Chap. I. II. TIMOTHY. 297 
 
 1 1 For wUich I am ap- 1 1 For proclaiming *which good 
 pointed an herald^ and news, lam apjwinted an herald and 
 an apostle, and a teach- an apostle, and furnished with spi- 
 er of the Gentiles. ritual gifts to make me a successful 
 
 teacher of the Gentiles. 
 
 12 For "johich cause I 12 For publishing the promise of 
 suffer even such things.* eternal life through Jesus Christ to 
 Nevertheless, I am not the Gentiles, I sitffer even such thi7ig's 
 ashamed ; for I know in as have now befallen me. Never*- 
 whom I have believed,^ thelcss I am not ashamed either of 
 and 1 am persuaded that my doctrine or of my sufferingSi 
 he is able to preserve For I kno'vo intdiom I have believed, 
 (t)3v Trot^Ax-nv ^}s) "johat is that he is the Son of God ; and I 
 committed in trust to me am persuaded he is able to defend the 
 until that day. doctrine of the gospel ivhich is com- 
 mitted in trust to mcj against infidels 
 and false teachers, till the end of the 
 world. 
 
 ved till he should restore it to him at the last day. This doubtless 
 is a good sense of the phrase, being parallel to 1 Pet. iv. 19., Lei 
 those ivho suffer according to the tvill of God 7r»^oirt^ia-^ii>(rxv ru? -^vy^ccq 
 \civrm, commit in trust their lives to him in well doin^^ as to a faith- 
 ful creator : for certainly it was a great encouragement to the ser- 
 vants of Christ to suffer death on account of the gospel, to know- 
 that he would restore their bodily life to them at the resurrection. 
 Nevertheless, seeing, by saying to Timothy, ver. 14., The good dC' 
 posite preserve by the Holy Ghost xvho dvoelleth in us, the apostle re- 
 presents the doctrine of the gospel as a deposite committed to hini 
 and to the other faithful ministers of Christ, to be preserved in 
 purity, (See ver. H. note 1.) I am of opinion, that Troi^x^mriv f^a^ 
 in this verse, means the true doctrine qfthegospel committed in trust 
 
 to the apostle, and to the faithful men, mentioned 2 Tim. ii. 2. 
 
 It is true that in ver. 14, and in 1 Tim. vi. 20., where the same in- 
 junction is given, the word used is not Tne^cc^yixavf as in this verse, 
 but TToc^xKxrAKViv : but these words have the same meaning, being 
 both of them derived from Tru^xri^^i, which signifies to commit 
 a thing in trust to another to be kept : and it is applied in parti- 
 cular to doctrines : 2 Tim. ii. 2., What things thou hast heard from 
 7ne by many ivitnesses, these ttu^xBh commit in trust to faithful men^ 
 ivho shall be ft also to teach others. — It being the great duty of the 
 ministers of Christ, in that, and in every age, to preserve in pu- 
 rity the doctrines of the gospel committed in trust to them, the 
 apostle, to encourage them, declared here, that notwithstanding 
 the attacks of infidels, and the arts of false teachers, and the en- 
 deavours of persecutors to extinguish the Christian religion by- 
 putting those to death who preached and professed it, he was per- 
 suaded that Christ is able to defend it, and will defend it until th^ 
 f\i\y of his second coming. 
 
298 II. TIMOTHY. Chap. L 
 
 13 Hold last the form of 13 'T'TorvTroofftv g;^s vytat- 
 
 soimd words, which thou ^oi^^^j, \oym, ojv itolp su>s f]Z8- 
 
 hast heard of me, m fluth ^^^^ ^^ ^^^^^ ^^^^ ^^ ^^ 
 
 and love wincn is m Liirist t ' 
 
 Jesus. ^ Xg'^^ h<^^- 
 
 14 That good thmg which 14 T'/]v zolKtiv Trapazarc/.- 
 
 was committed unto thee ^tjztiv (pvXa^ov ha TrnvujaTOg 
 
 keep by the Holy Ghost, ^yi^ ^^ mtzsvrog ei> m/v. 
 which dwelleth in us. 
 
 15 This thou knowest, 15 Otbccg thto,^ oti ctiti^a- 
 
 that all they which are in <p??o'oiv [JjI Travng ot iv rr] Aata' 
 
 Asia be turned away from ciiv s^i ^vyzWog zcu '£^^072- 
 
 me ; of whom are Phygellus yyig, 
 and Hermogenes. 
 
 Ver. 13.— 1. The form. '^TrorvTiraa-i^ here translatedyorm, comes 
 from vTTorvTroco, which signifies, to draw a sketch, ovjirst draught of 
 
 a things as painters do when they begin a picture Wetstein hath 
 
 shewed from the Greek writers, that vTrorvTrAxn?, denotes a sketch, or 
 concise representation of any thing. It signifies also the likeness 
 of a thing, especially that which is made by impression. See 
 1 Tim. i. 16. note 2. The word, therefore, is properly enough 
 translatedybrwz. 
 
 2. Oftvholesome icords tvhich thou hast heard from me. This is an 
 insinuation that the false teachers had proudly and impiously in- 
 troduced into their discourses, a variety of high-sounding myste- 
 rious words and phrases of their own invention, (calledybo/zV* ialk- 
 ingy 1 Tim. i. 6.) on pretence that they expressed the Christian 
 doctrines better than those used by the apostles. This bad prac- 
 tice Timothy was to resist, by adhering closely to the words knd 
 phrases in which the apostle had taught him the doctrines of the 
 gospel, and which lie terms wholesome words, because, being dic- 
 tated by the Spirit, 1 Cor. ii. 13., they are more fit for expressing 
 the doctrines of Christ, than any words of human invention. — The 
 teachers in modern times, who, in explaining the articles of the 
 Christian faith, use phrases different from the scripture phraseolo- 
 gy, would do well to attend to this apostolical injunction. — If the 
 above interpretation of vyixivovTuv Xoy^v, is not admitted, the clause 
 may be thus translated. The form oj wholesome doctrines — holdfast. 
 
 Ver. 14 — 1. The good deposite. This is the literal translation 
 of T"*iv y.aMv i^s-x^xKciruBmviv. See 2 Tim. i. 12. note 3.— The Cam- 
 bridge MS. reads ttu^u^ky^v, here. — What the deposite was, of which 
 the apostle speaks, see 1 Tim. vi. 20. note 1. — Our translators have 
 added the words to thee, which are not in the original ; and besides 
 are unnecessary, because the apostle is speaking of a deposite com- 
 mitted in trust to himself as well as to Timothy ; as is plain frcm 
 the last words of the verse : Guard bij the Holij Ghost who dwellrlh 
 in us. — As the form of wholesome words mentioned ver. 13. was u 
 
Chap. I. II. TIMOTHY. 299 
 
 13 The form' oi whole- 13 The form of is:hotesome words, 
 some words which thou in which tho?( hast heard fro7n me the 
 hast heard from me,^ doctrines of the gosiiel, holdfast with 
 hold fast, with the faith thalfdelicy to Christ and that love 
 and love which are in to those who err, which become a 
 Christ Jesus. minister of Christ. 
 
 14? The good depo- 14: Also the good deposite oi the 
 
 site,^ guard by the Holy gospel doctrine itself, guard by the 
 Ghost, who dwelleth in assistance of the Holy Ghost who 
 us.* dxi^elleih in us. 
 
 15 Thouknowest this^ 15 To guard the good deposite 
 that all they who are in among the Ephesians, is the more 
 Asia have turned me off ; necessary, because Thou knowest 
 of whom are Phygellus this^ that all the Judaizing teachers 
 and Hermogenes." who are in Asia, have turned me 
 
 off, denying that I am an apostle : 
 of whom are Phygellus and Hermo- 
 geries. 
 
 part of the deposite, an exhortation to guard them, was extremely 
 necessary before the writings of the apostles and evangelists were 
 published, in which the doctrines of the gospel are expressed in 
 words taught by the Holy Ghost. And now that these inspired 
 writings are in our possession, this exhortation implies, that we 
 ought to preserve them pure without any alteration ; and that all 
 the translations which are made of them ought to exhibit as nearly 
 as possible, the very words which were dictated to the inspired 
 writers by the Spirit of God. See 1 Cor. ii. 13. note 1. 
 
 2. The Holy Ghost xvko dxuelleth in us. The apostle means the 
 gift of discerning spirits which was bestowed by the Holy Ghost 
 on many of the first Christians, to enable them to judge of teach- 
 ers pretending to inspiration, and of their doctrines. 
 
 Ver. 15. — 1. All they tvho are in Asia have turned me off. Ac- 
 cording to the Greek commentators, the apostle is here speaking 
 of the judaizing teachers, who had followed him from Asia to 
 Rome. But if this were his meaning, gv must be translated by the 
 wordyrom, which is a very unusual sense of that preposition. I 
 agree with the ancients in thinking the judaizing teachers, and 
 not the brethren in Asia, are here meant, because it is not to be 
 thought that all the brethren either /rom or in Asia, turned Paul 
 off from being their apostle, or teacher, by denying his apostolical 
 commission. Benson conjectures that Onesiphorus informed the 
 apostle of the defection of the judaizing teachers in the province 
 of Asia; and that the apostle mentioned it as a thing which Timo- 
 thy, who was on the spot, knew, to stir him up to the greater dili- 
 gence in guarding the deposite. 
 
 2. Oftvhom are Phygellus and Hermogenes. Of these corrupt 
 teachers we know nothing. Only from their being mentioned paf - 
 
300 
 
 II. TIMOTHY. Chap. I. 
 
 16 Tlie Lord give mercy 16 Aciirj i\zog 6 Y^v^iog rca 
 unto the house of Onesipho- OiirjffKpo^^ oizco' ort 'TTOkl.aKtg 
 rus ; for he oft refreshed me, avz-^v'iz, zat rrjv oCkvaiv (J^a 
 and was not ashamed of my ^^^ g^^^^v:;.^^ 
 
 cham : 
 
 17 But when he was in 17 A?Jvoi yzvoiLZvog iv Ya^yiy 
 Rome he sought me out G'TrnhaiOTi^ov s?/}'rri(rs (/jB, zcci 
 very dihgently, and found g * ^^ 
 
 18 The Lord grant unto 18 Aco?] avroj o Kv^iog gu- 
 liim, that he may find mercy ^g/v sXso^ ^a^a Kv^i8 zu ezuvyj 
 of the Lord in that day : ^^ rjfJbs^a' zai offoo gv I^cpscrcj 
 and in how many things he a/?j;iOi';j(rg, Bskrtov av ytmazBig! 
 ministered unto me at Ephe- 
 
 sus thou knowest very welL 
 
 ticularly, as having turned off the apostle, it may be presunfied that 
 they opposed his doctrine with great virulence, and had spoken 
 calumniously of him. Whether they were authors of any particu- 
 lar sect, is not known. Some fabulous stories are told of them, in 
 the apocryphal books of the sufferings of the apostles, which merit 
 no credit. 
 
 Ver. 16. He often refreshed me ; Avg^v|«, literally, He cooled me. 
 The apostle in this manner expressed the consolation which he re- 
 ceived from the friendly visits of Onesiphorus, because the He- 
 brews represented any great affliction under the idea of a scorch- 
 ing or burning heat. See 1 Pet. iv. 12. — Perhaps the apostle meant 
 likewise that Onesiphorus ministered to his wants at this time in 
 Home, as he formerly did in Ephesus. See ver. 18. — Offices of 
 kindness, done to Paul, especially when in distress^ made a deep im- 
 pression on him, and filled him with gratitude. 
 
 Ver. 18. Tojind mercy from the Lord, lithe Lord in this latter 
 clause does not mean the Lord Jesus, it is a common Hebraism 
 for, May the Lord grant him mercy. See Gen. ix. 16. xix. 24., 
 Exod. xxiv. 1, 2. — By praying, first for the family of Onesiphorus, 
 ver. 16., the apostle insinuated that Onesiphorus was at a distance 
 
 CHAP. 11. 
 
 P'ieiso and Illustration of the InUructionz given to Timoihtj in 
 
 this Chaiiter. 
 
 "DECAUSE the judaizing teachers in Asia had all cast off* 
 -^ Paul as an apostle, and. because it would not be in his 
 power after this, to oppose their corrupt doctrines in person. 
 
Chap. II. 
 
 II. TIMOTHY. 
 
 301 
 
 16 May the Lord 
 grant mercy to the f ami- 
 hj of Onesiphorus ; (see 
 V. 18. note) for he often 
 refreshed^ me, iind was 
 not ashamed of my chain. 
 (See ver. 8.) 
 
 1 7 But being in Rome, 
 he sought me out very 
 diligently, and found me. 
 
 18 May the Lord 
 grant to him, to find mer- 
 cy (tfx^oc) from the Lord^ 
 in that day. And ho^iso 
 many things he minis- 
 tered TO ME in Ephesus, 
 thou knowest ivelL 
 
 16 May the Lord grant mercy to 
 the family of Onesij^horiis. For he 
 continued his attachment to me, and 
 often comforted me in my imprison- 
 ment, by his visits and friendly of- 
 hces, and was not ashamed of me 
 though chained as a malefactor. 
 
 17 But being come to Rome, he 
 searched for me with great diligence 
 among the diiferent prisons in the 
 city, and at last found me, 
 
 18 For that good man himself I 
 pray. May the Lord revrard him for 
 his kindness to me, and grant to 
 him to find pardon from the Lord 
 Jesus in the day of judginent. Be^ 
 sides, how many things he supplied 
 to me while I abode in Ephesus^ 
 thou, being a witness thereof, hiow- 
 est well. 
 
 from his family. Next, by praying for that good man himself, he 
 intimates that he was not dead. — Blackwall observes, that there is 
 great beauty in the style of this passage. He thinks the interrup- 
 tions and repetitions found in it, shew the writer's impatience to 
 express his fervent gratitude to Onesiphorus, for whose family he 
 first prays; then suspends the sentence, to repeat his acknowledg- 
 ments. After that, with renewed fervency and gratitude he prays 
 The Lord grant unto him to find mercy from the Lord in that day. 
 Blackwall adds, among the many parentheses and interruptions of 
 style, to be met with in the most elegant authors, we find few writ- 
 ten in a more pathetic and lively manner, or for a more substan- 
 tial reason. — Concerning the salutation sent to the family of One- 
 siphorus, chap. iv. 19., from which the Papists infer that Onesipho- 
 rus was dead when this epistle was written ; and concerning the law- 
 fulness of praying for the dead, which the Papists have founded on 
 the prayer in this 18th verse, taken in connection with that salu- 
 tation, see chap. iv. 19. note 2. 
 
 he ordered Timothy to be strong in the exercise of his spiri- 
 tual gifts, and in preaching the unspeakable benefits bestowed 
 on Jews and Gentiles without distinction, through Christ, and 
 not through the law of Moses, ver. 1.— and the things con- 
 cerning Christ ; namely, that he is the Son of God ; that he 
 died for our sins ; that he arose from the dead, ascended into 
 heaven, and now sitteth at the right hand of God, governing 
 
302 View. II. TIMOTHY. Chap. II, 
 
 the world; and that he will return to judgment; all which 
 Timothy had heard from the aposde, as facts confirmed by 
 the testimony of many witnesses : These he ordered him to 
 commit to faithful men, capable of inculcating them on others, 
 who, in their turn, should hand them down in like manner ; 
 that the knowledge of them might be continued among man- 
 kind to the end of the world, ver. 2. 
 
 But in regard Timothy, by preaching these things, would 
 expose himself to much persecution, the apostle exhorted him 
 to endure evil, as a good soldier of Jesus Christ, ver. 3. — imi- 
 tating ordinary soldiers, who hold themselves in constant rea- 
 dmess to march and fight, that they may please their com- 
 manders, ver. 4 Imitating also those who contend in their 
 
 games, who do not expect to be crowned, unless they observe 
 all the rules of the combat, ver. 5. — and husbandmen, who 
 must labour, before they partake of the fruits of the ground 
 which they cultivate, ver. 6, 7. — Farther, he desired him faith- 
 fully to do the work of an evangelist, by frequently calling to 
 remembrance, and preaching, that Jesus Christ of the seed of 
 David, though put to death by the Jews as a deceiver, was 
 raised from the dead, and thereby demonstrated to be the Son 
 of God, according to the apostle's gospel, ver. 8. — for the 
 preaching of which he was now bound in chains as a malefac- 
 tor, ver. 9. — But he bare his sufferings with joy, for the sake 
 of the Gentiles, elected to be the people of God, that they 
 might obtain salvation through the preaching of the gospel, 
 
 ver. 10 And to encourage Timothy, and all the ministers of 
 
 religion, who should read this letter, to faithfulness in preach- 
 ing the gospel, and to courage in suffering for it, he set before 
 them this greatest of all motives, That if they suffer death 
 with Christ, they shall also live with him, ver. 1 1 . — Whereas, 
 if through fear of persecution and death they deny him, by 
 concealing or misrepresenting the things concerning him, lie 
 will, at the day of judgment, deny that they are his servants, 
 ver. 12. — This Christ had expressly declared. Matt. x. 33., 
 and he certainly will do it : for he cannot deny himself, ver. 13. 
 — All these things the apostle ordered Timothy to represent 
 
 Old Tra^jslation. Greek Text. 
 
 Chap. II. 1 Thou, there- i 2^ ovv, nzvov [jbn, evSv- 
 
 fore, my son, be strong in j^^^^ ^^ ^yj -^a^tn t'/j zv Xoisco 
 the grace that is in Christ j ^^^ 
 Jesus. 
 
 Veivl. Be strorny in the grace. Grace here may signify the of- 
 fice of an evangelist bestowed on Timothy by the grace of Christ. 
 
Chap. IL II. TIMOTHY. View. 303 
 
 to the judaizing teacliers, who perverted the doctrines of the 
 gospel to render tliem conformable to the prejudices of the 
 unbelieving Jews and Gentiles, hoping thereby to avoid per- 
 secution. Also he ordered him earnestly to testify to them, as 
 in the presence of the Lord, not to fight about the meaning 
 of detached words and sentences in the law, from which no- 
 thing could result but the subversion of the hearers, ver. 14. — 
 And with respect to Timothy's own conduct, the apostle or- 
 dered him to present himself to God an approved unashamed 
 workman, who rightly divided the word of truth among his 
 
 hearers, ver. 15 Then counselled him to shun the profane 
 
 empty babbling of the Judaizers, in their discourses about the 
 law, because such a method of talking led to more impiety, 
 ver. 16. — and was of an infectious nature, corrupting the mind 
 as a gangrene does the body. And mentioned Hymeneus and 
 Philetus, two bigotted Judaizers, whose vain babbling led to 
 more and more impiety, ver. 17. — For by affirming that the 
 resurrection was accomplished when men believed, they de- 
 nied the resurrection of the dead, and overturned the faith of 
 some, who had expected a future eternal life in the body, in 
 consequence of their resurrection, ver. 18. — But although these 
 and other ungodly teachers, by opposing the doctrine of the 
 apostles, denied their inspiration and authority, the apostles 
 remained firmly placed, as the foundation on which the church 
 of God is built, ver. 19. — Farther, that Timothy and the faith- 
 ful at Ephesus might not entertain wrong thoughts of God, 
 for permitting false teachers in his church, the apostle observ- 
 ed, that it is in the church as in a great house, where there are 
 vessels made of different materials, some for an honourable 
 and some for a dishonourable use, ver. 20. — But that if any 
 teacher cleanse himself from false doctrine, and bad practices, 
 he will be in the house of God a vessel sanctified and meet for 
 the master's use, ver. 21. — And that Timothy might be such 
 a teacher, the apostle gave him a variet}^ of directions and ad- 
 vices, respecting his behaviour and method of teaching, ver. 22. 
 —25. 
 
 New Translation. Commentary.. 
 
 Chap. II. 1 Thou, Chap. II. 1 Because there has 
 
 therefore, my son, be been such a general defection among 
 
 strong in the grace^ the teachers in Asia, my son, he 
 
 which IS (iv, 167.) through strong in preaching -//^^ grace which 
 
 Christ Jesus. is bestowed on mankind throimli 
 
 Christ Jesus. 
 
 For it is used to signify the office of an apostle, Rom. i. 5. — Or, it 
 may signify the spiritual gifts bestowed on TimotJiy, to fit him for 
 
304 II. TIMOTHY. Chap. II. 
 
 2 And the things that 2 Kai a TjKucrczg irctg sf/jn 
 thouhast heard of me among ^^^ '7roXk&;v ilolptvpc^v, ravrcx, 
 many witnesses, the same ^^^^^ ^^,oig av&PcoTTOig, oln^ 
 commit thou to laithful men, ^r ^ , ^> 
 who shall be able to teach f J^^'^^ ^^°^^^' ^^^^ ^^H^^ ^^- 
 others also. '^^-«'- 
 
 3 Thou, therefore, endure 3 2y J^i/ xo!,zo7roc0'/](Tov, oj9 
 hardness, as a good soldier y^ocXog sPariiVTrjg Irian Xmi^, 
 
 of Jesus Christ. 
 
 4 No man that warreth 4 Ovhig ^^arsvoiJbmg S(Jb' 
 entangleth hmiself with the ^g;,^^^; ^^ctg r^ ^tn z^par/iJi^cc- 
 
 his office. In this sense, the exhortation will be the same with 
 that given him, 1 Tim. iv. 14. 2 Tim. i. 6. — Or, grace may signify 
 the gosjjel itself, as it does, Tit. ii. 11. And the apostle's meaning 
 may be, that Timothy should strongly set forth the great blessings 
 bestowed on mankind through Christ, as they are revealed in the 
 gospel. 
 
 Ver. 2.— 1. What things (See 1 Tim. vi. 20. note 1.) thou hast 
 heard from me by many witnesses. Grotius thinks these xvitnesses 
 are the ancient prophets who foretold our Lord's coming in the 
 flesh; and particularly his death and resurrection. But I rather 
 think the witnesses here spoken of, were the apostles and other eye- 
 witnesses who attended our Lord during his ministry on earth, and 
 saw him alive after his resurrection, to whose testimony St Paul 
 often appealed in the course of his preaching and conversation. 
 See 1 Cor. xv. 5. — 8. Heb. ii. 3. — If this is the apostle's meaning, 
 the things which Timothy had heard from him, were those mention- 
 ed ver. 8., namely, Christ's descent from David, and his resurrec- 
 tion from the dead : Also the other articles of the gospel, mention- 
 ed 1 Tim. vi. 20. note I., for many of these being matters of fact, 
 their credibility depends on the testimony of those who were eye 
 and ear witnesses of them — In our Bible, the translation of the 
 clause under consideration is, heard from me amorig many witnesses ^ 
 meaning, I suppose, that Paul himself was one among many wit- 
 nesses, from whom Timothy had heard the things concerning Christ 
 above mentioned. But the translation I have given is more proper. 
 
 2. These Tra^y.^a, commit in trust. For this translation of the 
 Greek word, see 2 Tim. i. 12. note 3.— Though Christ promised 
 that the gates of hell should not prevail against his church, means 
 are to be used by his servants for securing it against the power of 
 hell. And therefore St Paul, by inspiration, ordered the ministers 
 of the gospel in every age to instruct a number of capable men, in 
 the true gospel doctrine, who were to preach that doctrine faith- 
 fully to others, who, in like manner, were to deliver it in purity to^ 
 their successors. In obedience to this injunction, a succession of 
 teachers hath been perpetuated in the Christian churci), by whose 
 labours the knowledge of the doctrines and precepts of true reli- 
 
Chap. II. 
 
 II. TIMOTHY. 
 
 305 
 
 2 And what things 
 thou hast heardy^'om me 
 (^<<3«, 113.) hij many wit- 
 nesses,^ these commit in 
 trust'^ to faithful men, 
 who shall he Jit also to 
 teach others. 
 
 3 Thou, therefore, en- 
 dure evil, as a good sol- 
 dier of Jesus Christ. 
 (See 1 Tim. i. 18. note.) 
 
 4 No man mcho war- 
 reth entangleth himself 
 
 2 And what things thou hast heard 
 fromme concerning Christ, confirm- 
 ed by many witnesses who saw and 
 conversed with him,boch before and 
 after his resurrection, these commit 
 in trust to men of ayprovedjldelity, 
 who shall be fit also to teach them 
 to others, that the knowledge of 
 them may be continued in the world 
 to the end. 
 
 3 Since thou must maintain the 
 doctrine of Christy and commit it in 
 purity to others, do thou endmr with 
 constancy the evils, attending that 
 service as a good soldier of Jesus 
 Christ, that the teachers whom thou 
 appointest may imitate thee. 
 
 4 No soldier engages in any of the 
 businesses of this Ife, that being con- 
 
 gion having been widely diffused, the morals, especially of the 
 lower classes of mankind, who, till this order of teachers was esta- 
 blished, were exceedingly ignorant and profligate, have been great- 
 ly mended. — Farther, by placing the evidences of the gospel in a 
 proper light, and by repelling the objections of infidels, the minis- 
 ters of the gospel have maintained the Christian religion in the 
 
 world, so that it hath continued and will continue to the end. The 
 
 gospel ministry, therefore, being of divine institution, and admi- 
 rably adapted to the necessities of mankind, he who undertaketh 
 that function from just motives, and who exerciseth it with under- 
 standing and diligence, performs a work, most acceptable to Christ, 
 and highly beneficial to the world. 
 
 *' feed the churches founded by them, it is not easy to say; unless 
 " it'be such as any one may easily collect from the writings of 
 «' Paul."— If in the days of Eusebius the succession of pastors in 
 the churches founded by the apostles was so uncertain, these suc- 
 cessions must now be much more uncertain, considering the many 
 ages which have elapsed since Kusebius wrote. Nevertheless, as 
 in his time the authority of the ministry was not called in question, 
 on account of the intrusions of pastors into particular churches 
 without due warrant, so the authority of the ministry can as little 
 be called in question now on that account, in regard it is no where 
 VOL. IV. X t 
 
306 
 
 II. TIMOTHY 
 
 Chap. IL 
 
 affairs of this life, that he 
 may please him who hath 
 chosen him to be a soldier. 
 
 5 Aiid if a man also strive 
 for masteries, yet is he not 
 crowned except he strive 
 lawfully. 
 
 6 The husbandman that 
 laboureth must be first par- 
 taker of the fruits. 
 
 7 Consider what I say; 
 and the Lord give thee im- 
 der standing in all things. 
 
 8 Remember that Jesus 
 Christ, of the seed of David, 
 was raised from the dead, 
 according to my gospel. 
 
 5 Eav ^g ;coci a^l.'/] rig^ a 
 
 6 Tov zoTi&jvra. ysot^^yov dsi 
 
 7 Nos; a, Xsyaf' ^coj^ ya^ ffot 
 6 Kv^tog (TvvBfftv ev izaffi. 
 
 8 Mi^fjijtjovsvs lyiaav X^i^av 
 
 ^ccTog AaS/^, xciHix, to evay- 
 ysktov (Jbs' 
 
 promised in scripture, that the succession of pastors in the church 
 should be uninterrupted. 
 
 Ver. 4. Entangleth himself with the businesses of this life. In his 
 note on this passage, Grotius hath shewed, that the legionary sol- 
 diers among the Romans, were not suffered to engage in agricul- 
 ture, merchandise, mechanical employments, or any business which 
 might divert them from their profession. The apostle, by applying 
 the Roman law respecting soldiers to the ministers of the gospel, 
 hath established a scripture canon, whereby all who undertake the 
 office of the ministry, are prohibited from following such secular 
 businesses, as engross their attention, and require much time to 
 execute. 
 
 Ver. 5. — 1. If one contend in the games. This is the proper sig- 
 nification of the word «^A>i. Hence the combatants were called 
 athletes, 
 
 2. Unless he contend according to the laws. One of the laws of 
 the games was, that the combatants should contend naked. But 
 whether the apostle had that law in view here, and meant to insi- 
 nuate that the ministers of the gospel, while combating the excel- 
 lent combat of faith, in those times of persecution, were to divest 
 themselves of the love and of the cares of the world, I will not pre- 
 tend to say. The preceding verse contains that sentiment. 
 
 Ver. 6. Labour before he partaketh. The word tt^oitov is often 
 used as an adverb, in which sense 1 have taken it here, and have 
 construed the sentence thus, hi rov yi&)^yov Koynmrx tt^utov f^irx>^xfc^ec' 
 
 Ver. 8. — 1. Remember Jesus Christ, of the seed of David, raised 
 
Chap. IT. 
 
 11. TIMOTHY. 
 
 307 
 
 with the businesses {ra, 
 71.) of this Hfe,^ that he 
 may please him who 
 hath chosen him to be a 
 soldier. 
 
 5 And also if one 
 (flj^Aji) contend in the 
 games, ^ he is not crown- 
 ed ujiless he contend ac- 
 cording to the laws. 
 
 6 It hecometh the hus- 
 bandman to labour^ [tc^u- 
 rov) before^ he partaketh 
 of the fruits. 
 
 7 Consider what I say; 
 (yx^, 97.) and mai/ the 
 Lord give thee under- 
 standing in all things. 
 
 8 Remember Jesus 
 Christ, of the seed of 
 David, raised from the 
 dead,* according to my 
 gospel :^ 
 
 stantly ready for action, he may 
 please him who hath chosen him to be 
 a soldier. The same rule ought a 
 minister of the gospel to follow, that 
 he may please Christ who hath call- 
 ed him. 
 
 5 Ajid also, if one contend in the 
 Grecian games, he is not croumediin- 
 less he contend according to the laws 
 of the combat. As little can thou 
 expect to be rewarded unless thou 
 fulfil thy ministry in the manner 
 prescribed by Christ. 
 
 6 It becometh the husbandman to 
 labo2ir his field before he partake of 
 the fruits of it. How nmch more 
 oughtest thou to labour in the mi- 
 nistry, before thou art rewarded ? 
 
 7 Consider what I say concerning 
 the necessity of devoting thyself 
 wholly to the ministry, and of en- 
 during evil, and may the Loi'd Jesus 
 give thee a Just discernment in all re- 
 ligious matters. 
 
 8 Often recollect and preach, 
 That Jesus Christ really descended 
 
 from David, was raised fi^om the 
 dead, and thereby demonstrated to 
 be the true Messiah, according to 
 the gospel which I preach. 
 
 from the dead. Of the false teachers, some, I suppose, were Greeks, 
 or persons addicted to the Grecian philosophy ; others were Jews, 
 who retained many of their ancient prejudices. The Greeks had 
 a great attachment to fables and allegories. This was the case 
 with the Platonists more especially. Of the Jewish false teachers, 
 two are mentioned by name in this chapter, ver. 17-, who having de- 
 nied the reality of Christ's resurrection, considered the doctrine of 
 the resurrection as an allegory, and affirmed that it had already hap- 
 pened. See ver. 17. note. But to preserve himself and others from 
 that error, Timothy was ordered often to recollect, and consequent- 
 ly to preach the resurrection of Jesus Christ the true Messiah from 
 the dead ; because being a real resurrection, it was an example 
 and proof and pledge of the resurrection of all the faithful, and of 
 their obtaining the reward of eternal life promised to believers by 
 Christ. See the Illustration prefixed to 1 Cor. xv. — Timothy was 
 
308 
 
 II. TIMOTHY. 
 
 Chap. II. 
 
 9 Wherein I suffer trou- 
 ble, as an evil-doer, ^t;^w unto 
 bonds ; but the word of God 
 is not bound. 
 
 1 Therefore I endure all 
 things for the elect's sakes, 
 that they may also obtain the 
 salvation which is in Christ 
 Jesus, with eternal glory. 
 
 11/^ is a faithful saying, 
 For if we be dead with him, 
 we shall also live with him : 
 
 12 If we sulfer, we shall 
 also reign with him : if we 
 deny him, he also will deny 
 us : 
 
 13 If ye believe not, 2/et 
 he abideth faithful : he can- 
 not deny himself 
 
 14? Of these things put 
 them in remembrance, char- 
 
 
 10 A/a TOVTO zsavruL V'tto- 
 I/jZvco ha rovg zzkizrovc, hcc 
 zon avroi GojTri^iccg rvyjt)ai rrjg 
 sv Xg/5'ft; Irjffov, (/jBtoc h'£,r,g at- 
 
 OJVIOV. 
 
 1 1 Yli^og 6 \oyog* u ya^ ffv- 
 va7re^avo[A>sv, zat av^Tiffoyijir 
 
 12 E/ v'TTo^zvoy^iv, Tcai (rv[jtj- 
 
 zzivog a^vTjCirai ?j^ag, 
 
 13 E/ cc'T/s'OL'jOogf, ZKzmg 
 isisog [jjsm. A^vri<raa&ai ioLV- 
 70V ov dvvaTcci. 
 
 14 TavTa VTro^t^JLtvyiff'/cz, hicc- 
 lJija^Tv^o(jjivog evM'Tnov rov Ky- 
 
 also to preach that Jesus Christ is of the seed of David, because 
 that circumstance was as necessary as his resurrection, to his being 
 the true Messiah, Isaiah xi. 1. 
 
 2. According to my gospel, Eusebius, E. H. 1. 3. c. 4., saith, " it 
 " was reported by some, That the gospel according to Luke was 
 <' commonly meant by Paul, when writing as concerning a gospel 
 «« of his own, he saith, according to my gospeU* This however 
 could not be his meaning in every instance where he useth that ex- 
 pression. For we find it in some of his epistles which were writ- 
 ten before Luke's gospel was published. See Rom. ii. 16. xv. 25. 
 
 Ver. 9. But the voord of God is not bound. This short sentence 
 is a beautiful display of the apostle's character. The evils which 
 he was suffering for the gospel, though great, he reckoned as no- 
 thing, because of the joy which he felt from his persuasion that the 
 honour of Christ and the happiness of mankind would be promoted 
 by his sufferings ; and because he knew that all the opposition 
 which infidels were making to the gospel would not hinder it from 
 being preached and believed. They have bound me in chains, 
 said he, and may put me to death, but the word of God they can- 
 not bind. — Not only the strength of the apostle's reasoning here, 
 but the energy of his expression is admirable. 
 
 Ver. 1 1 . This saying is true. That if xve die luith him, &c. Til- 
 lotson thought this a noted saying among the first Christians, But 
 
Chap. II. 
 
 II. TIMOTHY. 
 
 309 
 
 9 (Ev«>5 164f.)for nsohick 
 I suffer evil unto bonds ^ 
 as a malefactor. But 
 the word of God is not 
 bound. 
 
 1 For this cause I pa- 
 tiently hear all things 
 {}icx,i 112.) on account of 
 the elected^ that they also 
 may obtain the salvation 
 which IS by Christ Je- 
 sus with eternal glory. 
 
 11 fo A«y«f, 71.) This 
 saying is true^ («< yu^) 
 That ifi<oe die with him, ^ 
 we shall also live with 
 HIM : 
 
 12 If we suffer 'patient- 
 ly^ we shall also reign ^ 
 with him: If we deny 
 HIM, he also will deny 
 us. (See Mat. x. 33.) 
 
 13 (E«, 130. 2.) Though 
 *iX)e be mifaithful^ he abi- 
 deth faithful. He can- 
 not deny himself. 
 
 1 4- Put THEM in remem- 
 brance of these things, 
 
 9 Tor which gospel / suffer evil 
 even to bonds as a malefactor. But 
 though my enemies may bind me, 
 they cannot bind, the *word of God, 
 It will spread itself in spite of all 
 opposition. 
 
 10 For this cause I patiently bear 
 all things on account of the Gentiles 
 elected to be the people of God, (see 
 1 Pet. i. 1. note 3.) that they also 
 may obtain the salvation from sin 
 and death, "which is procured by 
 Christ Jesus, and which will be ac- 
 companied with eternal glory, 
 
 1 1 Suffering for Christ is not so 
 great a misfortune as the world ima- 
 gines : For this affirmation is t7'ue, 
 that ifxve die with Christ, as mar- 
 tyrs for religion, we shall also live 
 with him eternally. 
 
 12 IfWke Christ we suffer perse- 
 cution patiently, we shall also reign 
 with him : But if when brought 
 before kings and councils, we from 
 fear deny our relation to him, he 
 will, at the judgment, deny that he 
 knows us, 
 
 1 3 Though we be unfaithfid in de- 
 nying him, he abideth faithful to all 
 his promises and threatenings. He 
 cannot act contrary to his own essen- 
 tial peifections. 
 
 14 Fut the Ephesians in mind of 
 these great juotives^ earnestly testify- 
 
 whether they had it by tradition from Christ, or whether it was in 
 familiar use among the apostles, he could not determine. St Paul 
 introduces several remarkable sayings of his own in this manner, 
 in order to excite attention. — The saying mentioned here, from 
 whomsoever derived, was no doubt of singular use in exciting the 
 Christians of that age to the stedfast profession of their religion. 
 
 Ver. 12. JVe shall also reign with him. I do not think there is 
 here any reference to the Millennium, as Benson fancies. In other 
 passages of scripture, the future felicity of the righteous is repre- 
 sented by their reigning with Christ, Rev. iii. 21. 
 
310 
 
 II. TIMOTHY 
 
 Chap. II. 
 
 giiig them before the Lord 
 that they strive not about 
 words to no profit, hut to 
 the subverting of the hear- 
 ers. 
 
 15 Study to shew thyself 
 /approved unto God, a work- 
 man that needeth not to be 
 ashamed, rightly • dividing 
 ^ the word of truth. 
 
 \Q But shun profane and 
 vain babblings ; for they 
 will increase unto more un- 
 godliness. 
 
 17 And their word will 
 eat as doeth a canker : of 
 whom is Hymeneus and 
 Philetus ; 
 
 18 Who concerning the 
 truth have erred, saying. 
 That the resurrection is past 
 already : and overthrow the 
 faith of some. 
 
 azovovrcov. 
 
 15 ^Tmbaffov (TBotvrov ho- 
 
 yarriv ctvz'7rcii(y-/yvTov^ opdoro- 
 Ijjuvrcc roil \oyoy rrig a}^7jhtotg, 
 
 16 Ta^ h ^gQi^Xag Kivo- 
 
 17 Ka/ Xoyog avTMV ug 
 
 'Tpsva/og zoci ^ikrjrog, 
 
 18 Olriveg ttb^i ryjv aky}dsiav 
 yj^o-x/jfTGCVf Keyovreg ttiv avasa- 
 (Ttv 7}dr) ysyov&var zai^ a^args- 
 
 Ver. 14. Not tojtght about tvords. Bengelius translates /k»j A«yd- 
 (.tet^iiVf not to fight xmth ivords. The pernicious effects of those dis- 
 putes about words are described 1 Tim. vi. 4., Whereof cometh en- 
 vy, strife, &c. — The same bad consequences flow from most reli- 
 gious disputes, as they are commonly managed ; so that they tend 
 to nothing but to the subverting of the faith and morals of those 
 who engage keenly in them. — They ought therefore to be carefully 
 avoided, agreeably to the apostle's advice. 
 
 Ver. 15. Who rightly divideth. O^^to^uvtu, literally, tcho right- 
 ly culteth up tjie word ; in allusion to the action of the priest who 
 opened and divided the sacrifice : or rather, of one who carves at 
 table, and distributes meat to the guests, according to their ages, 
 and their state of health. In this manner, the apostle himself di- 
 vided the word to the Corinthians, 1 Cor. iii. 2., Milk I gave you 
 and not meat,Jor ye were not then able to bear it. The Vulgate ver- 
 sion paraphrases this very well, recte iractantejn, rightly handling. 
 
 Ver. 17. Of whom are Hymeneus and Philetus. The apostle men- 
 tions these two by name, as profane empty babblers, whom the 
 faithful were to resist, because their errors were of the most dan- 
 gerous nature ; as is evident, from the account which the apostle 
 gives of them in the next verse. And because Hymeneus^ in par- 
 ticular, had s])oken disrespectfully of Christ, the apostle found it 
 necessary to deliver him to Satan, 1 Tim. i. 20. — Philetus is men- 
 
Chap. II. 
 
 II. TIMOTHY. 
 
 311 
 
 earnestly testifying to 
 THEM in the presence of 
 the Lord, 7iot tojlght a- 
 bout words ^yor nothing 
 useful, BUT (iTTi) to the 
 subverting of the hear- 
 ers. 
 
 15 Strive to present 
 thyself to God, an ap- 
 proved unashamed work- 
 man, 'who rightly divid- 
 eth^ the word of truth. 
 
 16 But profane empty 
 babblings {Tn^u^oca-n, cir- 
 cumsiste) resist, for they 
 will increase to more un- 
 godliness. 
 
 17 And their word 
 will eat as a gangrene : 
 of whom are Hymeneus 
 and Philetus,* 
 
 1 8 Who concerning 
 the truth have erred, qf- 
 
 Jiiining, that the resur- 
 rection hath already hap- 
 pened,^ and overturn the 
 faith of some. 
 
 ing to them in the presence of Christy 
 and as they shall answer to him, 
 not to fight about "words, (see 1 
 Tim. vi. 4. note 2.) as the Judaizers 
 do, to no manner of use, but to the 
 subverting of the faith and morals 
 of the hearers. 
 
 15 Strive to behave so as at last 
 thou mayest present thyself to God, 
 an approved unashamed "workman, 
 who hath rightly distributed the doc- 
 trine of the gospel to all, according 
 to their need. 
 
 16 But irreligious empty declama- 
 tions resist ; for they who use such 
 discourses, mil increase to more un- 
 godliness ; they will proceed to de- 
 ny the most essential articles of the 
 Christian faith. 
 
 17 And thein doctrine mil eat ; 
 will destroy the souls of men ; as a 
 gangrene destroys the body. Of this 
 sort of ungodly talkers are Hyme- 
 neus and Philetits, 
 
 18 Who from the true Christian 
 doctrine have wandered, affirming 
 that the resurrection hath already 
 happened ; and by this impious bab- 
 bling have overturned the faith of 
 some concerning the resurrection of 
 the body, and a future life in the 
 body. 
 
 tioned no where else in scripture. — Perhaps these teachers denied 
 that Jesus Christ came in the flesh, see 1 John iv. 2., consequently 
 denied the reality both of his death and of his resurrection. See 
 Pref, to 1 John sect. 3. 
 
 Ver. 18. Affirming that the resurrection hath already happened. 
 They affirmed that the only resurrection Christ promised, was a 
 spiritual resurrection from ignorance and error, by believing the 
 gospel : and that that resurrection having already happened, no 
 other is to be expected. See Irenaeus, lib. ii. c. bQ. This doctrine 
 the Judaizers founded, I suppose, on Christ's words, John v. 24, 25., 
 where doubtless a spiritual resurrection is spoken of. But they 
 overlooked the other parts of his discourse, ver. 28, 29., in which 
 he promised expressly the resurrection of the body.— By explain- 
 
312 II. TIMOTHY. Gmap. II. 
 
 19 Nevertheless the foun- 19 'O [Jbsvroi stq^zog ^s/^s- 
 dation of God staiideth sure, y^og th (din krjzBv, ex^^ '^^^ 
 havmg this seal, The Lord ^.^^ ^^^ ^^^^.,^,. E/p^ Ki>- 
 knoweth them that are his. ' ir a 
 And, Let every one that 5 ^ * ' ,' 
 nameth the name of Christ ^^^^^^-^ «^'> «^'^^^«^ ^«? « ^''^' 
 depart from iniquity. y^^i^''' '^^ ^^^(^^ ^?'^^- 
 
 20 But in a great house 20 Ev ^JAyaXri h oizicc -dx, 
 there are not only vessels of gg-; fjjovov nzzvii Xgi^o'a ^«' ag- 
 gold and of silver, but also of ^^^^^^ ^iXXa zai Ivkivcc koli 
 wood and of earth; and some 
 
 ing the doctrine of the resurrection in a figurative sense, Hyme- 
 neus and Philetus endeavoured to recommend the gospel to the 
 Greek philosophers, who considered the resurrection of the body, 
 not only as impossible in itself, but as a thing highly disadvanta- 
 geous, had it been possible. See Pref. to 1 Cor. sect. 4. These 
 Judaizers, however, carried the matter farther than even the Greek 
 philosophers. For being Sadducees, who held that there is nothing 
 in man but what is material, by denying the resurrection of the 
 body, they denied the future existence of the man. — The heresy 
 of Hymeneus was that which Irenaeus ascribes to the Gnostics, 
 lib. 2. c. 37., Esse resurredionem a mortuis agnitionem ejus, quae ah 
 ipsis dicitur verifatis. This heresy seems afterwards to have been 
 espoused by Marcion, who said, Non caniis sed animce resurrectio' 
 nem esse credendum. We are not to believe the resurrection of the bo' 
 dy^ hut of the soid. Epiphanius Heres. 42. 
 
 Ver. 19. — 1. Nevertheless ^i/^iXtog the foundation of God slandeth 
 frm. The apostle, speaking of the temple of God, the Christian 
 church, consisting of believers, says, Ephes. ii. 20., Ye are built up- 
 on TO, ^ifiiXta thejoundotion of the apostles andprophets, Jesus Christ 
 himself being the bottom corner stone. Wherefore, it is probable, 
 that by thefoundation of God in this passage, he means the apos- 
 tles and prophets, on whom, as on a foundation, the church is built. 
 And when he told Timothy that the foundation of God standeth 
 firm, his meaning is, that the apostles were so firmly placed as the 
 foundation of the church, that they could not be removed by any 
 attempts of those who denied their inspiration and authority. — Be- 
 cause we find this expression, Heb. vi. 1 ., Not laying again thefoun- 
 dation of repentance ^ &c. Benson, by t'^e foundation of' God, under- 
 stands the chief doctrines of the goj-pel. But I do not see how 
 wdiat follows can be applied to doctrines. 
 
 2. Having this seal. In common language, a seal signifies not 
 only the seal itself with its inscription, but the figure that is made 
 by the seal, when impressed on some soft substance. A seal, in 
 the sense oi' a figure tvilh an inscription, was no unusual thing on a 
 foundation stone, even in ancient times ; Zech. iii. 9., For behold the 
 
Chap. II. 
 
 II. TIMOTHY. 
 
 313 
 
 19 {Mivni) Neverthe- 
 less the foundation of 
 God standeth Jir?7i, ' ha- 
 ving this seal,* 77ie Lord 
 will make known them 
 who are his. And, Let 
 every one who nameth 
 the name of Christ, de- 
 part from iniquity. 
 
 20 But in a great house 
 there are not only vessels 
 of gold and of silver, but 
 also of wood and of 
 
 1 9 These false teachers, by deny- 
 ing the doctrine of the apostles, 
 make themselves greater than the 
 apostles. Nevertheless^ the apostles 
 being the foundation of God's church 
 (Eph. ii. 20.) standfrm in that ho- 
 nourable place, having this inscrip- 
 tion as a confirmation of their au- 
 thority, The Lord will make known 
 them who are his. And, Let every 
 one who nameth the name of Christ 
 as his Lord, depart from wicked 
 teachers, lest with them he be de- 
 stroyed. 
 
 20 Think it not strange that God 
 permits wicked teachers to be in his 
 church. In a great house there are 
 not 07ily vessels of gold and of silver. 
 
 stone that I have laid before Joshua : upon one stone shall be seven 
 eyes : Behold I uoill engrave the graving thereof. 
 
 3. The Lord mil make knoivn them who are his, &c. The apos- 
 tles and prophets, as the foundation stones of the temple of God, 
 the Christian church, have this inscription graven upon them : 
 The Lord ijoillmake knotvn them who are his. These are nearly the 
 words which Moses spake to Korah and his company, who endea- 
 voured to overturn his authority, Numb. xvi. 5., The Lord will shew 
 who are his ; which the LXX. have translated as the apostle hath 
 done ; iy.a Kv^io^ rii<; cvTocg ecvris. The Lord will make known them who 
 are his. This inscription is said to be written on the foundation ofGod^ 
 that is, on the apostles, and is called a seal^ or confirmation of their 
 authority, in allusion to the common use of seals. — The remaining 
 part of the inscription, Ze^ every one who nameth the name of Christ 
 depart from iniquity, is an allusion to the command which Moses 
 gave to the Israelites, Numb. xvi. 26., Depart from the tents of these 
 wicked men. — The opposition of the heretical teachers to the apos- 
 tles, was as real a rebellion against God, as the opposition of Ko- 
 rah and his company to Moses, and was as certainly to be punish- 
 ed. Wherefore, to the safety of the faithful, it was as necessary 
 that they should depart from these heretical teachers, as it was to 
 the safety of the Israelites, that they should depart from the tents 
 of Korah and his accomplices. To shew this, and to make the he- 
 retical teachers sensible of the destruction that was coming upon 
 them, the apostle represents a command, similar to that given by 
 Moses to the Israelites, as written on the apostles, the foundation 
 stones of the church of God : let every one that nameth the name of 
 
314 
 
 II. TIMOTHY. 
 
 Chap. II. 
 
 to honour, and some to dis- 
 honour. 
 
 21 If a man, therefore, 
 / purge himself from these, he 
 ] shall be a vessel unto ho- 
 >> nour, sanctified, and meet for 
 
 the master's use, aiid prepar- 
 ed unto every good work. 
 
 22 Flee also youthful 
 lusts : but follow righteous- 
 
 I ness, faith, charity, peace, 
 I with them that call on the 
 I Lord out of a pure heart. 
 
 23 But foolish and unlear- 
 ned questions avoid, know- 
 ing that they do gender 
 strifes. 
 
 24 And the servant of the 
 Lord must not strive ; but 
 
 a di sig aTi^iav. 
 
 21 Eav av rig S/CKada^'/j socv- 
 rov ccTTo rarcov^ sscct azivog etg 
 riijuriv, TjyiaffiJbsvov, koli ivxi^risov 
 rco dsff'TTOT'/], stg Trav e^yov aya- 
 
 hv 7]r0llJb(X,fT[JjSV0l', 
 
 22 Ta^ h nooTZ^izag g'Trt^ 
 dvfhtccg (pwys' hioozz h hizaio- 
 ffvvyjv^ 'TTiiiv, aywTrriv^ n^yjurju ^z- 
 ra roov iTiKC/Xai/jivov rojv Kl»- 
 ^lov zz za^a^ccg za^Siag. 
 
 23 Tocg ^s [Jboj^ag tjdci aTrai- 
 hvT8g P7}rrj(Teig 'Trcc^atrn, nhcog 
 on yevvoofft [hOLyjig. 
 
 24 As?Xov ^2 Ky^/» H hii 
 pa^s^y^a/, aXX' Yiiciov nvai 
 
 Christ depart from iniquityy let them depart from wicked teachers, 
 lest they be involved in their punishment. 
 
 Ver. 20. — 1. And of earthen ware. The word o^ukivcc, denotes 
 vessels of clay ^ such as potters make, and which are appropriated 
 to meaner uses, than those made of gold and silver. They are call- 
 ed 66-§«x<v«, because being burnt in the fire, they are hard like shells. 
 
 2. And some to dishonour. The application of the comparison, 
 begun in this verse, is wanting, as in the comparison Rom. v. 12., 
 and other instances. But the member wanting here may be thus 
 supplied : Just so in the church, which is the house of God, there 
 are teachers of different characters and capacities ; and some of 
 them being faithful, are employed in the honourable work of lead- 
 ing men in the path of truth and goodness. But others being un- 
 faithful, are permitted to follow the dishonourable occupation of 
 seducing them who love error, that the approved may be mani- 
 fest. See Pref. sect. 4. penult paragr. at the middle. 
 
 Ver. 22. — 1. Flee therefore youthful lusts. The apostle does not 
 mean sensual lusts only, but ambition, pride, love of power, rash- 
 ness and obstinacy ; vices which some teachers who are free from 
 sensual lusts are at little pains to avoid — At the time this epistle 
 was written, Timothy being about 38 years of age, was in the sea- 
 son of life, which is most susceptible of ambition, pride, love of 
 power, &c. 
 
 2. But pursue righteousness, &c. Human nature is so constitu- 
 ted, that what men are accustomed to, becomes pleasant, although 
 at first it be disagreeable. Tlie apostle's advice therefore may be 
 
Chap. II. 
 
 II. TIMOTHY. 
 
 315 
 
 earthen ware,^ and some 
 to honour, and some to 
 dishonom'.^ 
 
 21 If then a man iioill 
 cleanse himself well from 
 these things, he will be a 
 vessel APPOINTED to ho- 
 nour, sanctified, and very 
 profitable for the mas- 
 ster's use, prepared for 
 every good work. 
 
 22 Flee (^S 106.) there- 
 fore youthful ^ lusts : But 
 pursue righteousness, * 
 faith, love, AND peace 
 with them who call on 
 the Lord from a pure 
 heart. 
 
 23 (Ai) Moreover, fool- 
 ish and untaught ques- 
 tions (Tit. iii. 9.) reject, 
 knowing that they beget 
 
 Jightings. 
 
 24 (Ag) And the ser- 
 vant of the Lord must 
 
 but also of wood and of earthen ware, 
 and some of these vessels are desti- 
 ned to an honourable, and some to a 
 dishonourable use, 
 
 21 If then a teacher will cleanse 
 himself well from these thiiigSy name- 
 ly, from false doctrine, corrupt af- 
 fections, and sinful actions, he will 
 be a x^essel appointed to an honoura- 
 ble use in the church, consecrated, 
 and very profitable for God's use, 
 who is the master of the house or 
 church, being prepared for every 
 good work. 
 
 22 Flee therefore those youthful 
 lusts which young men placed over 
 others are prone to indulge, and 
 which render them unfit for the mas- 
 ter's use. But pursue righteousness, 
 
 fidelity, love, arid peace, especially 
 with them who worship the Lord 
 from a pure heart. 
 
 23 Moreover, those foolish ques- 
 //o;z5 which the Judaizers are so fond 
 of, and which were never proposed 
 by the apostles, reject ; knowing that 
 they beget contentions. 
 
 24 And the servant of Christ must 
 use no violent methods with those he 
 
 considered as implying, that we should, for the most part, employ 
 ourselves in the exercise of the virtues here mentioned, that we 
 may acquire a relish for them, and not too frequently indulge our- 
 selves even in innocent diversions and entertainments. For ** the 
 <' mind may insensibly fall off from the relish of virtuous actions, 
 ** and by degrees exchange that pleasure which it takes in the 
 ** performance of its duty, for delights of a much more inferior 
 *' and unprofitable nature." Spectator, number 447. — The Ju- 
 daizers seem to have been remarkably deficient in the virtues men- 
 tioned by the apostle, being men of immoral lives. 
 
 Ver. 24. And the servant of the Lord must not fght. In this and 
 the following verse, the apostle seems to have had Christ's example 
 as a teacher in his eye, proposing it as a model to all who are em- 
 ployed in teaching. The virtues here mentioned, our Lord gene- 
 rally exercised in teaching. Yet, on some occasions, he depart- 
 ed from his usual mildness, and with great severity reproved no- 
 
316 II. TIMOTHY. Chap. 11. 
 
 be gentle unto all men^ apt tc^o^ TTccvTag^ hiduzrtzov, avs'^t- 
 
 to teach, patient ; fcazov 
 
 25 In meekness instruct- 25 Ev TT^aorriri 'Trcahvovra 
 ing those that oppose them- ^^g avriha^TikiLivag' (j.Tj'Trori doj 
 selves; if God peradventure ^^^^^^ j ^^^^ u^eraPOiav ug 
 wnl give them repentance to ^ . ^^ 
 
 the acknowledging of the ' 
 truth ; 
 
 26 And ^^«^ they may re- 26 Ka/ amv>]^M(Tiv iz rj^g 
 cover themselves out of the ^^ ^/a^oXs^ 'jrayihog, zP^uy^rii^i- 
 snare of the devil, who are ^^^ ^^' ^^^^^ ^^^ ^^ ^^.^^^^ ^g. 
 taken captive by nim at Ins . 
 
 will; "■"!'"■ 
 
 torious sinners ; such as the scribes and pharisees. In the same 
 manner, the prophets and apostles used strong speech in checking 
 obstinate offenders ; while those who shewed any candour and ho- 
 nesty in their opposition to the gospel, they instructed with the 
 greatest meekness, agreeably to the canon mentioned, ver. 25. 
 
 Ver. 26. — 1- And being, &c. The translation which I have given 
 of this verse, arises from pointing and construing it in the follow- 
 ing manner : Kcti i^ay^Yi^ivoi vtt' xvry sk t»)j Trxyi^o? m hx^oXHi ocvoc 
 vn-^uTiv £<5 ra ^iXvjfAd iyMva. According to this construction, in which 
 I have followed Benson, all the words of the sentence have their 
 proper signification, particularly the two pronouns : for ocvth the 
 relative, means the servant of the Lord, and gxg<y» the demonstrative, 
 refers to God, mentioned ver. 15. 
 
 2. Caught alive, Zay^iu^ denotes the action of a fisher or hun- 
 ter who takes his prey alive, in opposition to one who kills it in 
 order to catch it. This sense Benson hath proved by various ex- 
 amples. According to this sense of the word, it is used by the a- 
 postle with great propriety. For the purpose of the devil's en- 
 snaring men, being to kill them, the servant of God, who takes the 
 wicked alive out of his snare, saves their life, by giving them an 
 opportunity of escaping and returning to God. 
 
 3. Out of the snare of tlie devil. The snare of the devil, out of 
 which the opposers of the gospel are to be taken alive by the ser- 
 vant of the Lord, signifies those prejudices and errors, and habits 
 of sensuality, which hindered both Jews and Gentiles, in the first 
 age, from attending to the evidences of the gospel. 
 
 4. They may axvake to do the will of God. The word xyccm4^i<i<riv 
 properly signifies to awake sober out of a deep sleep occasioned 
 by drunkenness. In this passage, wicked men are represented as 
 asleep, or deprived of the use of their faculties through the intoxi- 
 cation of sensuality. During this sleep of their reason, they are 
 caught in the toils of error by the devil. But being laid hold on 
 by the servant of the Lord, they arc taken alive out oi' that snare, 
 
Chap. II. 
 
 II. TIMOTHY. 
 
 317 
 
 not fight^ but be gentle 
 towards all men, fit to 
 teach, (see 1 Tim. iii. 2.) 
 patiently hearing evil : 
 
 25 In meekness in- 
 structing those who set 
 themselves in opposition ; 
 (f^nTTOTi) if, by any means, 
 God will give them re- 
 pentance (gi?) to the ac- 
 knoidedgment of truth. 
 
 26 Arid heing'^ caught 
 alive^ by him out of the 
 snare^ of the devil, they 
 may awake [n^) to DO the 
 WillofGod.'' 
 
 instructs, hut must he gentle towards 
 all men, shewing an example of the 
 meekness which he recommends: 
 He must also be able and desirous 
 to teach patiently, hearing every kind 
 of ill treatment. 
 
 25 Having the command of his 
 own temper, he must In meekness 
 instricct those who set themselves in 
 opposition to the doctrines of the 
 gospel, if hy any means God, will 
 give them a se?ise of their errors, so 
 as to bring them to the acknowledg- 
 me7it of truth. 
 
 26 And heiiig caught alive hy the 
 servant of the Lord, out of the toils 
 of the devil, in which they were 
 sleeping through the intoxication of 
 sin, they may awake from that in- 
 toxication, to do the will of God by 
 believing and obeying the gospel. 
 
 by his representing to them the danger of their state, and are at 
 length roused to do the will of God. — If to this construction and 
 translation of this passage given above, it be objected, that i^oiypvi" 
 fcivoi iK TTotyihcx;, is an uncommon phrase, I answer with Benson, it 
 is not more uncommon, than ccyxvi-^«)<!-i ik. Trxyt^og, the phrase ad- 
 mitted by our translators. 
 
318 View. IT. TIMOTHY. Chap. III. 
 
 CHAP. III. 
 
 View and Illustratioii of the Prediclion concertmig the Aposta- 
 sy, and of the other Matters contained in this Chapter. 
 
 ri^HE apostle, in the end of the preceding chapter, having 
 A informed Timothy, that for wise reasons false teachers 
 were suffered to arise, he in the beginning of this chapter fore- 
 told, that in future times, through the pernicious influence of 
 the corrupt doctrines propagated by false teachers, many in 
 the Christian church, and among the rest the false teachers 
 themselves, would become so wicked, that it would be dange- 
 rous to the faithful to live among them, ver. 1. — Men would 
 be immeasurably selfish, scandalously covetous of money, 
 boasters of being high in favour with God, insolent on that 
 account, blasphemers of God by the injurious representations 
 which they would give of his character and will, disobedient 
 to parents, ungrateful to benefactors, unholy in their disposi- 
 tions, ver. 2. — without the affections natural to mankind, 
 avowed covenant-breakers, slanderers of those who maintain- 
 ed the truth, immoderately addicted to venereal pleasures, fu- 
 rious against those who oppose their corrupt practices, having 
 no love to good men, ver. 3. — betrayers of trusts, headstrong 
 in their errors, swollen with pride, and lovers of pleasures more 
 than lovers of God, ver. 4. — And to shew, that in this descrip- 
 tion the teachers of religion were comprehended, the apostle 
 added, that the persons of whom he spake, in order to conceal 
 their enormous wickedness, would make loud pretensions to 
 superior sanctity ; they were to have the outward appearance 
 of godliness, but in practice they would deny its power. And 
 because some teachers of this character were then beginning 
 to shew themselves, the apostle ordered Timothy to avoid them, 
 ver. 5. — Of this sort, he told him, those teachers were, who, 
 on pretence of instructing the female part of families, intro- 
 duced themselves into houses, and led captive silly women la- 
 den with sins, by assuming the direction of their conscience, 
 ver. 6. — And who detained them in bondage, by keeping them 
 always learning, and never leading them to the knowledge of 
 the truth, ver. 7. 
 
 This part of the chapter is generally, and I think justly con- 
 sidered as a prediction of the apostasy from the true faith and 
 practice of th'j gospel which early began to take place in the 
 Christian church, but which was not carried to its height, till 
 the Roman empire in the west was overturned by the incur- 
 sions of the barbarous northern nations. — Of that apostasy St 
 
Chap. III. II. TIMOTHY. 319 
 
 Paul had prophesied twice before ; namely, 2 Thess. ii. 3. — 
 12. and 1 Tim. iv. 1. — 5. In the first of these passages, the 
 blasphemous claims of the corrupters of Christianity in later 
 ages, their feigned miracles, and other base arts by which they 
 were to establish their usurped authority in the church, are 
 described. In the second passage, the impious doctrines and 
 superstitious practices which by virtue of that authority they 
 were to introduce, are particularly set forth. But in this 
 epistle, the influence of the ungodly doctrines and super- 
 stitious practices of the promoters of the apostasy, in cor- 
 rupting the morals both of the teachers and of the people, are 
 foretold. — These three prophecies taken together, exhibit such 
 a striking portrait of the characters, pretensions, and practices 
 of the promoters of the apostasy, that no intelligent reader, 
 who is acquainted with the history of the church, can doubt 
 that the erroneous doctrines and superstitious practices which 
 were early introduced, and which, under mistaken notions of 
 sanctity, were supported by persons of the greatest reputation, 
 are in these prophecies foretold to end in that monstrous fa- 
 bric of spiritual tyranny which the bishops of Rome, assisted 
 by their clergy, erected ; and in that universal corruption of 
 manners which it occasioned. As little can he doubt that the 
 predictions of these evils recorded in scripture, were designed 
 by the Spirit of God to convince the faithful in after times 
 who were to be witnesses of the apostasy, that it had happen- 
 ed by the permission of God, who often makes the wickedness 
 of men instrumental in accomplishing his greatest purposes. 
 
 Lest, however, the knowledge of that great and universal 
 corruption which was to take place in the church, might have 
 led Timothy and the brethren at Ephesus to fear, that the 
 church would never recover from such a sad state, the apostle 
 observed, that the opposition of the authors and promoters of 
 the apostasy, to the truth, was of the same nature, and would 
 end in the same manner, as the opposition of Pharaoh's ma- 
 gicians to Moses. For as Jannes and Jambres resisted him 
 by false miracles, so the promoters of the apostasy being men 
 corrupted in mind, would resist the true doctrines of the gos- 
 pel by feigned miracles and other base arts, ver. 8. — But they 
 would not be permitted to go on in their deceits longer than 
 the time determined. Their wicked practices would at length 
 be made plain to the deluded themselves, as the wicked prac- 
 tices of Pharaoh's magicians were made plain both to the Is- 
 raelites and to the Egyptians, ver. 9. — Then to shew what he 
 had done for repressing error and wickedness in the world, 
 the apostle appealed to Timothy's knowledge of his doctrine, 
 manner of life, purpose in preaching, faith, long-suffering, 
 
S20 II. TIMOTHY. Chap. IIL 
 
 love, patience, persecutions in various places, and deliverances. 
 Wherefore, Timothy having been taught the true doctrines of 
 the gospel by the apostle, and being animated by his example 
 to encounter danger, he was both qualified to detect and 
 strengthened to oppose error, ver. 10, 11. — Besides, he was 
 to consider that all the faithful servants of Christ in the first 
 age, were appointed to suffer persecution, ver. 12. — Whereas 
 evil men and false teachers, instead of suffering for the truth, 
 will give up every article thereof, and become more and more 
 corrupt : seducing not only others, but themselves also, through 
 their immoderate love of gain, ver. 13. — In short, the apostle 
 ordered Timothy to maintain with firmness, the doctrine he 
 
 Old Transi.ation. Greek Text. 
 
 Chap. III. 1 This know i Taro h yivMffx,^, on Bv 
 
 also, that in the last days zffy^aratg rj[Jji^ccig sv^i^ffovrKt 
 
 perilous times shall come : ^^^^^^ ^aXsTO/. 
 
 2 For men shall be lovers 2 Ecovra/ yoc^ ol av^^oj^roi 
 
 oftheir own selves, covetous, ^p^y^^^^^i^ (pi\apyvPOi, akahvig, 
 
 boasters, proud, blasphem- \ ^ o-v i 
 
 ers, disobedient to parents, ^^^^^^^'^ f3Xc..^,^o;, yo.a.- 
 
 unthankful, unholy. ^'' ti'TCiikig, a^XH^soi, avo(rioi, 
 
 3 Without natural affec- S A^o^yof, affTTOvhi, ^/aSo- 
 tion, truce-breakers, false 
 
 Ver. 1. Li latter days. The phrase i^y^xxociq vif^i^at? is the same 
 with Gen. xlix. 1., ia-^ccrxv «^£ga;v, which signifies ^w/^^re dai/Sy or 
 time, without marking whether these days were far off or near at 
 hand. And therefore it does not signify the last days of the world, 
 as in our EngHsh Bibles, hut Jhtnre times in general, being of the 
 same import with v^i^oig ;^5ovo<5 latter times, 1 Tim. iv. 1., where al- 
 so the apostasy is foretold. 
 
 Ver. 2. — 1. For all men ivill be. The word men includes both 
 teachers and people. The apostle seems to have had the teachers 
 principally in his eye here ; as is plain, from ver. 6., where he re- 
 presents them as going into houses, and leading captive silly tvomen : 
 and ver. 8., where he likens them to Jamies and Jambres, on ac- 
 count of their resisting the truth, by the false miracles which 
 they pretended to work. 
 
 2. Self-lovers. The extreme selfishness of the teachers of reli- 
 gion in future times, the apostle mentioned first of all in this pro- 
 phecy, because their other vices were to originate from, and ter- 
 minate in selfishness. — The vices mentioned in this and the two 
 following verses, have always existed in the world. But being 
 spoken of here as characteristical of the latter days, it implieth, 
 that besides being common in the latter days, they would be open- 
 
 '1 
 
Chap. III. 
 
 II. TIMOTHY. 
 
 321 
 
 had learned from him, knowing that he had learned it from an 
 apostle of Christ, ver. 14. — ^and the rather that from his child- 
 hood he had been brought up in the knowledge of the Jewish 
 scriptures, which, by leading him to believe on Christ, were 
 able to make him wise to salvation, ver. 15. — For these scrip- 
 tures being given by the inspiration of God, they are in all re- 
 spects agreeable to the gospel revelation, and may be used 
 profitably by Christian ministers, in teaching, correcting, and 
 instructing their people in righteousness, ver. 16. — Properly 
 understood, therefore, the Jewish scriptures are of great use 
 in fitting the Christian preacher for every part of his duty, 
 ver. 17. 
 
 New Translation. 
 
 Chap. III. 1 {tuto h, 
 104.) This also know, 
 that in latlei^ days^ peri- 
 lous times will come. 
 
 2 For men^ will be 
 self-lovers, * money lo- 
 vers ', boasters, proud, 
 blasphemers, disobedient 
 to parents,"* imgratefid, 
 unholy. 
 
 3 Without natural af- 
 fection,^ covenant hreak- 
 
 COMMENTARY. 
 
 Chap. III. 1 Besides what I 
 formerly told thee concerning the 
 apostasy, 1 Eph. iv. 1., This also 
 know, that in the latter days, 
 through the extreme wickedness, 
 both of the teachers and of the peo- 
 ple, times dangerous to live in will 
 come. 
 
 2 For men will be selfish, covetous 
 of money, boasters of their being in 
 favour with God, and proud on that 
 account, blasphemers of God, by the 
 injurious representation which they 
 give of him, disobedient to parents, 
 ungratefid to benefactors, unholy. 
 
 3 Without natural affection, avow- 
 ed coxienant breakers, slanderers of 
 
 ly avowed and defended. — Accordingly, it is well known, that in 
 the dark ages, the clergy defended all the enormities mentioned 
 by the apostle, encouraged the people by their false doctrine to 
 commit them, and went before them in the practice of these enor- 
 mities. 
 
 3. Money lovers. The Romish clergy have carried their love of 
 money to such an height, that they pretend to sell heaven for mo- 
 ney, even to the wickedest of men, under the name of indidgences. 
 
 4. Disobedient to parents. In the language of the Hebrews, ^ja- 
 rents signified superiors of every denomination. The disobedience 
 of the Romish clergy to princes and magistrates, and even their 
 dethroning princes, is well known. It may also signify, their en- 
 couraging children to become monks and nuns, contrary to the will 
 of their parents. 
 
 VOL. IV. Y f 
 
II. TIMOTHY. Chap. Ill- 
 
 accusers, incontinent, fierce, "Koi, UK^arug, av7][/jS^0fy afpCkn- 
 
 despisers of those that are yaQoi, 
 
 good, 
 
 4 Traitors, heady, high- 4< Ilgo^ora/, TS^o'TTirzig^ rsru- 
 minded, lovers of pleasures (pa)iMvot, (pikj^dovoi iLaWov r) 
 more than lovers of God ; (ptXo^Bor 
 
 5 Having a form of god- 5 'Exovrsg (j!jO^<pco(nif evcrs- 
 liness, but denying the pow- gg/a^^ rrjif h hvmiJAV avrrig rj^- 
 er thereof: from such turn ^^^g^^^. ^^^cf ^^^^g a.'KOTgiit^, 
 away. 
 
 6 For of this sort are they 6 )L7t Turcov yot^ sktiu 01 sy- 
 
 which creep into houses, and hvovrsg eig rag otfciag, zcci ar/j- 
 lead captive silly women lad- fjjockMTSVOvrsg ra yvvoctza^ia (Te- 
 en with sins, led away with auQ^zviLim afjua^rtatg, ayofjusm 
 diverse lusts ; STri^iJijK/jg 'TTOiziXaig' 
 
 Ver. 3. — 1. Without natural affection. The Romish clergy being 
 forbidden to marry, can have neither wives nor children openly ; 
 so are without the affections natural to mankind: At least they 
 dare not avow their having these affections. — It may likewise be 
 meant of the laity who were to shut up their female children in 
 nunneries, on pretence of superior sanctity ; but in reality from in- 
 terested motives. 
 
 2. Covenant-breakers. The Roman Catholic clergy have been 
 remarkable covenant-breakers. For not long ago, they professed- 
 ly held it as a principle of religion, that no faith is to be kept with 
 heretics ; and set subjects free from their oaths of allegiance to 
 their princes. — Or, us-Trdv^oi may signify, persons who being offend- 
 ed will enter into no treaty of reconciliation : So it may be trans- 
 lated implacable^ as in Rom. i. 31. 
 
 3. Slanderers. The authors and abettors of the apostasy will 
 impute all manner of crimes to those who resist their corruptions. 
 How exactly this hath been fulfilled in the Romish clergy, all who 
 are acquainted with their history know well. 
 
 Ver. 4<. — \. Betrayers, u^o^orxi. If this word is translated /rai- 
 tors, as in our Bible, it may signify, that they would deliver up 
 their nearest relations to death, who opposed their corruptions. See 
 
 Mark xiii. 12. t • u u^ 
 
 2. Lovers ofpleasures, more than lovers of God. It is observable 
 that this description begins with mentioning extreme selfishness as 
 the root, and concludes with the excessive love of sensual pleasure 
 as the end, of all the corruptions that were to prevail in latter times. 
 Hence we may learn, what a pernicious thing the excessive love 
 of sensual pleasure is. It hath been the source of those monstrous 
 perversions of religion, which took place among Christians in the 
 dark ages. And governed by it, many in every age destroy their 
 
Chap. III. 
 
 II. TIMOTHY. 
 
 323 
 
 ers,'^ slanderers,"^ inconti- 
 nent, fierce, without any 
 love to good men. 
 
 4 Betrayers, * head- 
 strong, puffed up, (see 
 1 Tim. iii. 6. note 2.) 
 lovers of pleasures, more 
 than lovers of God :* 
 
 5 Having a form of 
 godliness, but denying 
 the power of it, (k«<, 
 204.) Noxio from these 
 turn away.^ 
 
 6 (E« tutuv yfltg, 94.) 
 Of these indeed they are 
 *who go into houses^ and 
 lead captive silly women 
 laden with sins, led a- 
 way^ by divers lusts ; 
 
 those who oppose their corruptions, 
 immoderately addicted to venereal 
 pleasures, Jlerce against their oppo- 
 sers, without any love to good men 
 who maintain the truth, 
 
 4 Betrayers of trust, headstrong 
 in whatever they undertake, swollen 
 with pride, so that they will hearken 
 to no advice, lovers of sensual p)lca- 
 sures more than lovers of God. 
 
 5 These wicked teachers, in order 
 to deceive their disciples the more 
 effectually, will have an appearance 
 of godliness, by their care in per- 
 forming the external duties of reli- 
 gion, but they will be utterly void of 
 real piety. Now these turn away. 
 
 6 Of these teachers indeed they 
 are, who go into houses, and having 
 the appearance of godliness, take the 
 direction of the consciences and 
 purses of ignorant women, who being 
 laden with sins, and led away by di- 
 vers lusts, gladly embrace doctrines 
 which reconcile the practice of sin 
 with the hope of salvation. 
 
 health, their fortune, their reputation, the comfort of their fami- 
 lies, and every thing valuable in life, for the sake of gratifying their 
 appetites. 
 
 Ver. 5. From these turn avoay. Some think the phrase tH'tHq a.- 
 7roTg£7r», may be translated these turn away : turn out of the church 
 all teachers who have any resemblance to the persons I have men- 
 tioned. They are introducing the corruptions, which, in after 
 times, their successors will carry to the height I have described. 
 
 Ver. 6. — 1. Of these indeed they are^ who go info houses, and lead 
 captive silly women, Sfc. This, with the two subsequent verses, is 
 thought by some a prophetical description of the practices of the 
 Romish monks and friars in the dark ages, who by hypocritical pre- 
 tensions to extraordinary sanctity, and by auricular confession and 
 other wicked arts, deluded and corrupted their female votaries. But 
 practices similar to these began very early in the church, and, by a 
 gradual progress, were at length, under the Romish hierarchy, 
 formed into a regular system of deceit. We may therefore sup- 
 pose, that as in the prophecies which foretel the political state of 
 the world, so in the prophecies concerning the apostasy in which 
 its religious state is represented, the general course of things. 
 
32* II. TIMOTHY. Chap. III. 
 
 7 ^ver learning, aiid never 7 UavTors iMai/^amra, xou 
 
 8 Now, as Jannes and ^^^'^^^J^'^l'^^'^' 
 
 Jambres withstood Moses, ^. ^'^ ^^'^"'^ ^' ^""'"'''^ ^^^' 
 
 so do these also resist the Iaptg;j? ai^rB^rjcrav Mcovaei, ^- 
 
 truth: men of corrupt minds, r^y^ fcai ^roi av^iscivrai rp 
 
 reprobate concerning the aX??^s/a, ccv^^mttoi x,ars(p^a^^ 
 
 *^i^"' l/jivot TOP vav, ocdoziiJjOi Tvs^i rr}u 
 
 9 But they shall proceed 9 AXX' a 'ttq^ozo-^hgiv stti 
 no further : for their folly ^Xs/or ^ ya^ avo/a ayr^yv g;i- 
 shall be manifest unto all g^;^^^ g-^, ^^6^/^ ^? ;ia; ^ 
 men, as theirs also was. ^^^^^^^ ^^^^^^^^ 
 
 through a succession of ages, is foretold, rather than the state of 
 things in any particular age. This I think will be allowed, when 
 it is considered, that not the rise only, but the progress and down- 
 fal of the apostasy is foretold in these prophecies. So that their 
 subject being a series of things, which were to happen throughout 
 a long course of years, and which were gradually to produce a 
 widely extended and confirmed state of corruption in the church, 
 there is no reason for limiting their fulfilment to any particular pe- 
 riod. 
 
 2. Led aixay by divers lusts. The word uyo^ivxt led aijoay, being 
 properly applied to beasts who are led in halters whithersoever their 
 owners please, it signifies that these women were slaves to their 
 lusts. 
 
 Ver. 8. — 1. Jannes and Jambres. It is generally believed that 
 these were Pharaoh's chief magicians, whose names, though not re- 
 corded by Moses, being handed down by tradition, are preserved 
 in Jonathan's Chaldee paraphrase on Exod. vii. 11. and on Numb, 
 xxii. 22. In the latter passage, these two magicians are absurdly 
 said to have been Balaam's servants. — -Jannes and Jambres are 
 mentioned likewise by Numenius the Pythagorean, as Origen in- 
 forms us, Cont. Cels. Lib. 4. p. 198, 199. Spencer's edit. 
 
 2. Resisted Moses. We are told, Exod. vii. 11. 22. that Pha- 
 raoh's magicians imitated three of Moses' miracles, by their ejichant- 
 ments, incantationibus ; that is, by repeating a form of words known 
 only to themselves, in which they invoked certain demons, and, 
 as they fancied, constrained them to do the thing desired. By 
 thus pretending to work miracles equal to those of Moses, they 
 resisted him in his attempt to persuade Pharaoh to let the Israel- 
 ites go. 
 
 3. So these also resist the truth. Resist the truth in the manner 
 Jannes and Jambres resisted Moses ; namely, by false miracles. In 
 the early ages the heretical teachers were much addicted to the 
 
Chap. III. 
 
 II. TIMOTHY. 
 
 325 
 
 7 Always learning, but 
 never able to come to 
 the knowledge of truth. 
 
 8 (As) Kow in the man- 
 ner that Jannes and Jam- 
 bres ^ resisted Moses, ^ so 
 these also resistHhe truth; 
 Men 'wholly corrupted IN 
 mindi imdiscerning,'* con- 
 cernmg the faith. 
 
 9 However, they shall 
 not proceed farther.^ For 
 their foolishness^ shall be 
 very plain to all, as theirs 
 also was.^ 
 
 7 These are devoted to the false 
 teachers, on pretence of always 
 learning j hut they are never able to 
 come to the knowledge of truth, be- 
 cause their teachers industriously 
 hide it from them. 
 
 8 iVow, in the manner that Jannes 
 and Jambres resisted Moses, so by 
 false miracles (ver. 13.) ^/^^5^ teach- 
 ers also, contrary to their con- 
 science, will resist the truth ; behig 
 men wholly corrupted in mind, and 
 utterly incapable of discerning the 
 true faith of the gospel. 
 
 9 However, after deluding man- 
 kind for a while, they shall not pro- 
 ceed farther. For their imi^osture 
 shall be made very pylain to all ; as 
 the imposture ofPharoaUs magicians 
 also was to the Israelites, and even 
 to the Egyptians themselves. 
 
 study of magic. Clem. Alexand. Strom, lib. v. p. 104^. tells us, that 
 some of the Gnostics pretended to have the secret books of Zoro- 
 aster. We know likewise that, in later times, the monks and friars 
 were great pretenders to miracles. Hence they are called, ver. 13. 
 yoijTS?, magicians. The apostle, therefore, in prophesying of the he- 
 retical teachers, who were to arise in the church in after times, 
 with great propriety compared them, both in their character and 
 punishment, to Pharaoh's magicians. 
 
 4. Undiscerning concerning the faith. As Rom. i. 28., A^oKif^ov 
 vay, signifies a mind incapable of distinguishing right from wrong, 
 A^ojc<jt4o<, in this passage may signify persons incapable of distin- 
 guishing truth from falsehood ; consequently incapable of discern- 
 ing tfi'6' true doctrines of the gospel. 
 
 Ver. 9. — 1. However, they shall not proceed farther. How ex- 
 actly the whole of this prophecy hath been fulfilled, they know who 
 are acquainted with the history of the ancient heretics, and of the 
 Romish church, and of the Reformation. 
 
 2. For their foolishness shall be very plain to all. Amx : Their 
 want of understanding. The apostle might justly call the errors of 
 the authors of the apostasy, and the base arts by which they esta- 
 blished their authority ^foolishnessy because, though they thought 
 themselves superlatively wise, in the methods which they devised, 
 for obtaining power and wealth, their doctrines and practices were 
 as void of reason, as are the imaginations and actions of fools. — 
 Or, foolishness here may signify imposture. 
 
326 
 
 II. TIMOTHY. 
 
 Chap. IIL 
 
 10 But thou hast fully 
 known my doctrine, man- 
 ner of life, purpose, faith, 
 long-suffering, charity, pa- 
 tience, 
 
 1 1 Persecutions, afflic- 
 tions, which came unto me 
 at Antioch, at Iconium, at 
 Lystra; what persecutions 
 I endured ; but out of them 
 all the Lord delivered m e. 
 
 12 Yea, and all that will 
 live godly in Christ Jesus 
 shall suffer persecution. 
 
 13 But evil men and se- 
 ducers shall wax worse and 
 worse, deceiving, and being 
 deceived. 
 
 14 But continue thou in 
 the things which thou hast 
 learned, and hast been as- 
 sured of, knowing of whom 
 thou hast learned them. 
 
 10 2y h TSa^rizokii^rizag 
 
 11 Toig hcoyffjoig, roig sra- 
 ^r}(jtja(rii', oioc [jjOi eysvero sv Av- 
 
 okg hiQoyihug VTrrivzyzcc^ koli I7t 
 'Travrcov (m s^^vffaTO 6 Y^v^iog. 
 
 12 Ka/ 'TTocpreg h oi ^sXof- 
 reg svffs&Mg Zy}v iv Xo/5'<y Iriaa, 
 
 yoTiTzg icqOfiO'^^aiv ziti to y^zi- 
 ^ov, 'Tfkavmrzg zcci 'xkavoybz- 
 vol. 
 
 1 4? 2y ^2 ^ivi iv olg z^a^ig 
 yMi ZTTi^cJ^rig^ zihcog -ra^a rmg 
 e(jjcc^eg' 
 
 3. As theirs also was. The vile arts by which the corruptors of 
 Christianity established their errors being discovered, their folly 
 and wickedness shall be very plain to the people, even as the folly 
 and wickedness of Pharaoh's magicians was made plain to the Is- 
 raelites, by the stop which God put to their enchantments. And 
 thus the truth being set in a more clear light, the wisdom and right- 
 eousness of God in permitting these corruptions to take place for 
 a while, will be demonstrated. 
 
 Ver. 10. Hast fully known. The word Tra^uKoXaBuv is applied to 
 one who follows another in walking, so as to keep pace with him. 
 Metaphorically it signifies, to attain the complete knowledge of a 
 thing. In this sense it is used, Luke i. 3. 
 
 Ver. 11. In Lystra. Timothy being a native of Lystra, and the 
 apostle's disciple and companion, when the apostle was stoned in 
 that city, and dragged out of the street as one dead, he may, as 
 Benson supposes, have been present on that occasion, and may have 
 been one of those who stood round him when he revived, Acts xiv. 
 20. 
 
 Ver. 13. But wicked men and sorcerers. Tovirii. This word pro- 
 perly denotes, sorcerers, enc/umiers, viagicians, who deceiving the 
 vulgar by false miracles, make them believe what they please. — The 
 
Chap. III. 
 
 II. TIMOTHY 
 
 327 
 
 10 But thou hast fully 
 known * my doctrine, 
 manner of life, purpose, 
 faith, meekness^ love, pa- 
 tience. 
 
 11 Persecutions, suf- 
 ferings, such as befel me 
 
 in Antioch, in Iconium, 
 in Lystra :' such perse- 
 cutions I endured ; but 
 out of THEM all the Lord 
 delivered me. 
 
 12 (K«; x«mj h, 107.) 
 And all indeed isoho wish 
 to live godly in Christ 
 Jesus, shall be persecuted. 
 
 13 {Um^ot h, 103.) 
 Now wicked men and 
 (yenTgs) sorcerers,^ will wax 
 worse and worse, decei- 
 ving, and being decei- 
 ved. 
 
 14? But continue thou 
 in the things which thou 
 hast learned, and with 
 WHICH thou hast been in- 
 trusted, knowing from 
 whom thou hast learned 
 
 THEM : 
 
 10 But, what I have done for de- 
 tecting and opposing deceivers, thou 
 knowest, who hastfidly known my 
 doctrine, manner of life, -purpose in 
 preaching, fortitude in danger, 
 meekness under provocation, love to 
 mankind, patience under suffer- 
 ings, 
 
 11 Persecutions and sufferings, 
 such as befel me in Antioch, (Acts 
 xiii. 50.) in Iconium, (Acts xiv. 2. 
 5, 6.) in Lystra, where I was stoned 
 and left as dead : (Acts xiv. 19, 20.) 
 Such persecutio7is I endured; but out 
 of them all the Lord Jesus delivered 
 me. 
 
 12 I do not complain of my suf- 
 ferings, as if I was the only perse- 
 cuted servant of Christ. All indeed 
 who wish to live godly in the Chris- 
 tian Church, shall be persecuted in 
 this acre. 
 
 o 
 
 1 3 Now the wicked teachers and 
 sorcerers, of whom I speak, who by 
 false miracles seduce the people, 
 will for a while wax wo?'se and worse, 
 deceiving others, and being deceived 
 themselves, till they are stopped, 
 ver. 9. 
 
 14 But instead of acting like these 
 wicked teachers, continue thou in 
 the belief of the things which thou 
 hast learned, and with which thou 
 hast been intrusted, knowing from 
 whom thou hast learned them : even 
 from me an inspired apostle ; 
 
 apostles gave to the false teachers, who introduced and continued 
 the apostasy, the name of sorcerers, with great propriety, and term- 
 ed their vile arts, sorceries^ Rev. xviii. 23., because they were to 
 resist the truth in the very manner Pharaoh's magicians resisted 
 Moses. For, as St Paul told the Thessalonians, 2 Epist. ii. 9., their 
 cotning was to be offer the i7itvorking of Satan, xuith all power, a?id 
 sigtis and miracles pffalsehood, 10. and ixrith all the deceit ofunright- 
 eoKsness — In ver. 9. the apostle had foretold that a stop would be 
 
328 II. TIMOTHY. Chap. IIL 
 
 1 5 And tlmt from a child 15 Ka/ on a-ro ^ozp^g ret 
 thou hast known the holy /g^oj ry^ocfjjfjjarcc oi^ccg,'' ra h- 
 Scriptures, which are able to ,^.^,^6 ^5 ^^(p/^a; 2ig fT^rmocv, 
 make thee wiae unto salva- ^ v t 
 
 tion through faith whicl> is ^'« ""''"^ ^"^ '" ^S''V h'y^^- 
 in Christ Jesus. 
 
 16 All scripture is given 16 ITaca yg(t(p7i ^sotj^sl's'o^, 
 by inspiration of God, and Z5 7\tLi oo(piKiLhog it^og hi^aGzoCkiav^ 
 profitable for doctrine, for ^^^g gXsy^^ov, 'TT^og ZTravopOuaiv 
 reproof, for correction, for mihuav tnv iv hz^imvvn. 
 mstruction m righteousness; 
 
 1 7 That the man of God 17 'Ii^ot a^riog rj 6 rs (^sa 
 may be perfect, thoroughly 
 
 put to their delusions. Here he foretells that they themselves 
 would not be reclaimed. 
 
 Ver. lit. Thou hast been intrusted. That this is the true transla- 
 tion of the word g7r<rA5, appears from Gal. ii. 7., When they saw, 
 on TTSTTi'Tiv^cci, that I ivas intrusted with the gospel of the uncircumci- 
 
 sion 1 Tim. i. 11. The gospel of the blessed God, with which lyn^iv- 
 
 Sijv, I ain intrusted. 
 
 Ver. 15. Hast known the sacred Scriptures. The apostle calls the 
 writings of the Old Testament sacred, because of their divine in- 
 spiration, mentioned ver. 16. — Timothy's mother and grandmother 
 being Jewish women of great piety, had trained him up from his 
 childhood in the knowledge andbelief of the writings of Moses and 
 the prophets. And their care in thus instructing him, being com- 
 mended by the apostle, it shews us that little children ought to be 
 made acquainted with the scriptures as early as possible ; and that 
 they may derive much benefit, even from that imperfect knowledge 
 of the scriptures and of the principles of religion, which they are 
 capable of attaining in their tenderest years. See 2 Tim. i. 5. note. 
 
 Ver. 16. 1. The whole scripture. Here, as the critics observe, 
 
 7rcc<roc is put for oM. — The word scripture v/ithout any epithet, is used 
 to denote the writings of Moses and the Prophets, Mat. xxii. 29. 
 John V. 39. X. 35. But in the commentary I have added the epi- 
 thet sacred from verse 15, to shew the unlearned reader, that the 
 apostle is speaking of those writings only which the Jews esteemed 
 of divine authority. 
 
 2. Is divinely inspired. Grotius translates this, all divinely inspir- 
 ed scrijylure, is even prf)fitable ; or, is certainly profitable, &:c. But 
 his translation, though framed to comprehend the writings of the 
 evangelists and apostles, is rather forced ; because the discourse is 
 concerning the Jewish scriptures only. It is however abundantly 
 just as a translation of the Greek text. 
 
 3. And is profitable for teaching, Li^cco-kxXixv, signifies the act, or 
 ojgUce of teaching, Rom. xii. 7., 1 Tim. iv, 13.^ v. 17-, Tit. i. 9., ii. 7. 
 
 4<. For confUation. The word 8A£y;:^;ov, comes from iMyx^^v to con- 
 
Chap. III. 
 
 11. TIMOTHY. 
 
 329 
 
 15 And that from a 
 child thou hast known 
 the sacred Scriptures, ^ 
 which are able to make 
 thee wige to salvation, 
 by the faith which is in 
 Christ Jesus. 
 
 16 The "whole Scrip- 
 ture^ IS divinely inspired,'^ 
 and IS profitable for 
 teachings ^ for confuta- 
 tion^'^ for correction, for 
 instruction in righteous- 
 ness. 
 
 17 That the man of 
 God may be perfect, 
 
 1 5 And that from thy childhood 
 thou hastknotiDnthe sacred Scriptures^ 
 which having foretold the doctrine, 
 miracles, death, resurrection, and 
 ascension of the Christ, exactly as 
 they have come to pass, are able to 
 make thee wise to salvation, by con- 
 firming thee in the faith which hath 
 Christ Jesus for its object. 
 
 16 I am calumniated as contra- 
 dicting Moses and the prophets. 
 But 1 believe, That the whole sacred 
 Scripture is divinely inspired^ and is 
 profitable for teaching the doctrines 
 of the gospel, for confuting those 
 who err therefrom, for correcting 
 those who sin, and for instructing 
 all in righteousness. 
 
 17 That the Christian minister^ 
 by the light derived from the Jew- 
 
 fute, 2 Tim. iv. 2., Titus i. 9. So may properly be translated con- 
 futation — Benson's note on this passage is : *♦ As to the inspira- 
 ** tion of the books of the Old Testament I find two opinions, 1. 
 " That the writers of the several books had all the thoughts, and 
 ** even the very words suggested to them by the Spirit of God: 
 " And that they were the penmen of the Spirit, to commit to wri- 
 ** ting just what he dictated — 2. Others think with more latitude : 
 " and allow indeed that Moses received the Law from God ; and 
 *' that the prophets were inspired by the Spirit, to foretell fu- 
 ** ture events which lay out of the reach of human foresight. But 
 " that they were left to express themselves in their own words and 
 *' phrases; in which they give a faithful account of what the Spi- 
 " rit dictated to them, 2 Pet. i. 20, 21. But as to what was hand- 
 " ed down by authentic tradition, or the facts with which they 
 <* themselves were thoroughly acquainted, they could, as faithful 
 ** historians, commit them to writing, and that without any extra- 
 ordinary inspiration. And their account, as far as our present 
 copies are exact, may be depended upon as satisfactory and 
 
 " authentic.'* He adds, *' If the Spirit presided, strengthened 
 *' their memories, and preserved them from mistakes, this last opi- 
 " nion may not be much amiss." See 1 Cor. ii. 13. note L, 2 Tim. 
 i. 13. note 2. and Ess. 1, note 2. 
 
 Ver. 17. That the man of God (See 1 Tim. vi. 11. note) may be 
 perfect^ &c. The apostle's encomium on the Jewish scriptures con- 
 sists of two parts : their divine inspiration, and their usefulness for 
 illustrating the gospel revelation ; so that a Christian minister, who 
 rightly understands them, is thereby well fitted for every part of 
 
3S0 View. II. TIMOTHY. Chap. IV 
 
 furnished unto all good av&^co'Ti'og^ 'TT^og 'ttolv e^yov aya- 
 works. 00V iiriQTiGiJjivog. 
 
 his work. Our Lord also on various occasions bare testimony to 
 the Jewish scriptures, and to their connection with the gospel. 
 Luke xxiv. 27., And beginning at Moses and all the prophets, he ex- 
 pounded unto them in all the scriptures, the things concerning himself , 
 Also he commanded his disciples, to search these scriptures, because 
 theij testified of him, John v. 39„ see ver. 46. What then are we to 
 think of those teachers, who are at so much pains to disjoin the 
 Christian revelation from the Jewish, as if the latter were not of 
 divine original, and had no connexion with the gospel ; and instead 
 of illustrating and confirming the gospel, were rather an encum- 
 brance to it ? — In this encomium of the Jewish scriptures the du- 
 
 CHAP. IV. 
 
 VietX) and Illustration of the Solemn Charge given to Timothy 
 in this Chapter, 
 
 HAVING in the preceding chapter explained to Timothy 
 the duties of his office as an evangelist, the apostle now 
 solemnly charged him in the presence of God, and of the Lord 
 Jesus Christ, who is to judge the living and the dead at his 
 second coming, to be diligent and faithful in all the duties of 
 his ministry, by preaching true doctrine, confuting gainsayers, 
 rebuking sinners, and exhorting, both the teachers and the 
 people under his care, to behave properly in every respect, 
 ver. 1, 2. — ^because the time was approaching in which the 
 people would not endure wholesome doctrine ; but having 
 itching ears which recjuired to be tickled with the elegancies 
 of language, would, for that purpose, multiply to themselves 
 teachers, ver. 3. — and would listen to fables, loathing the so- 
 lid doctrine of the gospel, ver. 4. — Next he exhorted Timo- 
 thy, to watch at all times to oppose the entrance of false doc- 
 trine and corrupt practices, without being intimidated by the 
 evils to vv hich he might expose himself by his fidelity ; and to do 
 the work of an evangelist in such a manner as to shew himself 
 
Chap. IV. II. TIMOTHY. 331 
 
 AND thoroughly fitted ish revelation, may he perfect in the 
 for every good "work, knowledge of the things he is ap- 
 
 pointed to teach, and thoroughly ft- 
 ted for discharging eveiy part of the 
 good work he is engaged in. 
 
 ties of a Christian minister are declared to be, 1. To teach the peo- 
 ple the true doctrine of the gospel. 2. To confute all errors con- 
 trary to true doctrine. 3. To correct, by proper admonitions, re- 
 proofs and censures, those who openly transgress the precepts of 
 the gospel. 4'. To direct and encourage all to follow a righteous 
 
 course of life ^Lastly, in this encomium of the Jewish scriptures 
 
 the apostle contradicted the Judaizers, who affirmed that the law 
 was contrary to the gospel. 
 
 an approved minister of Christ, ver. 5. — Then told him, that 
 he was thus earnest in his exhortations to him, because the 
 time of his departure was come, ver. 6. — and because he him- 
 self had combated the good combat, had finished the race, and 
 had all along preserved the faith pure, ver. 7. — and was to be 
 rewarded as a conqueror in the good combat, with a crown of 
 righteousness by Christ the righteous judge of the world ; so 
 that if Timothy proved equally courageous and faithful in dis- 
 charging the duties of his ministry, he might expect the same 
 reward from Christ, who will bestow a crown of righteousness 
 on all, who, conscious of their own integrity, long for his ap- 
 pearing to judge the world, ver. 8. 
 
 In the remaining part of the chapter, the apostle gave Ti- 
 mothy a particular account of his own affairs, and of the be- 
 haviour both of his friends and enemies, ver. 9.-18. — Then 
 desired him to salute Prisca and Aquila, and the family of 
 Onesiphorus, ver. 19. — And because he had left Erastus at Co- 
 rinth, and Trophimus at Miletus, and all his assistants had fled 
 from the city, he begged him to come to Rome before winter. 
 Then gave him the salutations of Eubulus, Pudens, Linus and 
 Claudia, Christians of singular eminence, and the salutations 
 of all the brethren in Rome, with whom he was allowed to have 
 any intercourse, ver. 20, 21. — and concluded with giving him, 
 and the brethren at Ephesus, his apostolical benediction, 
 ver. 22. 
 
332 
 
 II. TIMOTHY. 
 
 Chap. IV. 
 
 Old Translation. 
 Chap. IV. 1 I charge 
 thee, therefore, before God 
 and the Lord Jesus Christ, 
 who shall judge the quick 
 and the dead at his appear- 
 ing and his kingdom, 
 
 2 Preach the word ; be 
 instant in season, out of sea- 
 son ; reprove, rebuke, ex- 
 hort, with all long-sufFering 
 and doctrine. 
 
 3 For the time will come 
 when they will not endure 
 sound doctrine ; but after 
 their own lusts shall they 
 heap to themselves teachers, 
 having itching years ; 
 
 Greek Text. 
 
 rr,v s'7n(pavst(zv avT8 zat rrju 
 
 2 KriPv^ov rov Xoyov, ZTn^'/i- 
 ^; suzat^ojg, azai^ijjg' sXsy^ov, 
 
 a?] iJjazQO^v^jia 'zoli lihaxr,. 
 
 3 Ksoci ya^ zofjQ^og 0V2 rr}g 
 vyidiv^fTTig hihaazotXiag, i^z a- 
 ve'^ovrar oCtOM zoctdc rag sti- 
 hfLiccg rag ihag lavroig ST/- 
 (TooQ^cVGi^ai dthaazaXiig, zvti^o^z- 
 voi rriv azoriv 
 
 Ver. 1. In ihe presence oJ^Godf andof the Lord Jesus Christ. The 
 persons in whose presence the apostle gave this charge, Timothy 
 could not but exceedingly revere, as they were always present with 
 him beholding his conduct, and were to be his judges at the last 
 day. — This solemn charge the apostle gave to Timothy, not be- 
 cause he suspected him of any unfaithfulness, but to shew his own 
 extreme solicitude for the preservation of true doctrine, and for 
 the prosperity of the church of Christ ; also to leave on record an 
 injunction to the ministers of Christ in succeeding ages, to be faith- 
 ful and diligent in all the duties of their function. They ought 
 therefore to consider it with attention, and should make a due ap- 
 plication of it to themselves. 
 
 Ver. 2. With all long-suffering. This virtue the apostle often re- 
 commended to Timothy, 2 Tim. ii. 20. iii. 16.; whereas in direct- 
 ing Titus how to teach, he does not mention long- suffering or pa- 
 tience. Perhaps Timothy being younger than Titus, was of a more 
 ardent spirit which needed to be restrained. Or, as Benson sus- 
 pects, the obstinacy of the persons with whom Titus had to do, 
 might occasion this difference in the apostle's exhortations. 
 
 Ver. 3. — 1. For there will be a time. The apostle means the time 
 in which the apostasy would work more eftectually than it was then 
 doing. He therefore desired Timothy to be diligent in preaching, 
 while he might be heard. 
 
 2. When they -uoUl not endure tvholesomc teaching. This prophe- 
 tic description of the temper of Christians during the iipostasy. 
 
Chap. IV. 
 
 II. TIMOTHY. 
 
 333 
 
 New Translation. 
 
 Chap. IV. 1 I charge 
 THEE, therefore, in the 
 jpresence of God, and of 
 the Lord Jesus Christ,^ 
 who tc/// judge the living, 
 (1 Thess.iv. 15.) and the 
 dead, [Koira) at his ap- 
 pearuig and his 
 dom : 
 
 king- 
 
 2 Preach the word ; 
 Be instant in season, out 
 of season ; Confute, re- 
 buke, exhort, with all 
 long-suffering, * (»«* ^<- 
 'hu.^n, 2 1 0. 39.) "ii^hen teach- 
 ing, 
 
 3 For there will he a 
 tinie,^ when they will not 
 endure ^wholesome teach- 
 ing,^ but having itching 
 ears, they will, according 
 to their own lusts, heap 
 up to themselves teach- 
 ers:^ 
 
 Commentary. 
 Chap. IV. 1 I have flilly in- 
 structed thee in thy duty, and thou 
 art well acquainted with the Jewish 
 Scriptures, in which the gospel is 
 both explained and confirmed ; I 
 charge thee therefore in the jpresence 
 of God, and of the Lcrrd Jesus 
 Christ, who will Judge the living and 
 the dead at his second appearing, 
 when his kingdom shall be displayed 
 in all its glory : 
 
 2 Preach the gospel doctrine in 
 purity ; Be constant and earnest in 
 preaching it, whether it be season- 
 able or tmseasonable to thyself; Con- 
 fute false teachers, rebuke sinners, 
 
 exhort all under thy care, with the 
 greatest patience when teaching them. 
 
 3 Thou oughtest to be very faith- 
 ful and diligent in these duties now. 
 For there will be a time when the 
 people will not endure wholesome 
 teaching, but having itching ears 
 which must be tickled, they will, by 
 the motionsof their ownpeculiar lustSy 
 midtiply to themselves teachers who, 
 to gain their favour, will sooth them 
 in their vices. 
 
 hath been verified to an astonishing degree. For then the gene- 
 rality of the people nauseated the wholesome doctrines of true 
 piety and sound morality inbulcated in the gospel : Then the monks 
 and friars, in all their sermons, spake of nothing but of miracles 
 performed at the tombs of martyrs and confessors, or by their re- 
 lics : And then the people delighted to hear nothing from their 
 teachers hnt fables of that sort, as the apostle foretold, ver. 4., be- 
 cause by these they were confirmed in the belief that the super- 
 stitious practices which their teachers recommended would procure 
 them the pardon of their sins, however atrocious, and admission 
 into heaven, notwithstanding they continued in sin to the end of 
 their lives. See 1 Tim. iv. 2. note 1. 
 
 3. According to their own lusts, heap up to themselves teachers. — 
 Some have quoted this text as a proof that the people ought not 
 to have the choice of their own ministers. And it must be acknow- 
 ledged, that when the people are of the character here described. 
 
S34. 
 
 II. TIMOTHY. 
 
 Chap. IV. 
 
 4 And they shall turn 
 away their ears from the 
 truth, and shall be turned 
 unto fables. 
 
 5 But watch thou in all 
 things, endure afflictions, 
 do the work of an evangelist, 
 make full proof of thy mi- 
 nistry. 
 
 6 For I am now ready to 
 be offered, and the time of 
 my departure is at hand. 
 
 7 I have fought a good 
 fight, I have finished my 
 course, I have kept the 
 faith : 
 
 8 Henceforth there is laid 
 up for me a crown of righte- 
 ousness, which the Lord, 
 the righteous Judge, shall 
 give me at that day ; and 
 not to me only, but unto 
 all them also that love his 
 appearing. 
 
 rag (Jbv^ag ifcr^cc'7rj]()0vrai. 
 
 zai 6 zai^og rrjg S(jjj^g avoCkv- 
 
 7 Toy ayoovd rov zakov yjyoo' 
 pifffjbai, rov d^o[jbov rergksfc(x,, r7}v 
 'TTt^iv rgrri^yjza. 
 
 8 AoiTTOU OLTTOZZirCCl [J(j01 6 
 
 rrig dizatoffvvrig ss(pavog, 6v a- 
 7rodoo(TSi [J(j0t 6 Kv^iog sv ezsivyj 
 r'/j ^/W/S^ot, hizcciog z^irrig' a 
 
 [JbOVOV h ZlltOl^ oCKkOL JtCH ItCLGl 
 
 rotg y}yoc'7rj]zo(rt rriv i7rt<pu>vef0iv 
 avra* 
 
 such a power would be most hurtful to thera. — In the expression, 
 heap up to themselves teachers according to their licstSf it is insinuated, 
 l.That the people would choose those teachers whose doctrines ren- 
 dered the gratijication of their /m5^5 consistent with their hope of sal- 
 vation. 2. That there would be a great number of this sort of cor- 
 rupt teachers in the church, in the time of the apostasy. 
 
 Ver. 6. I am already poured out. This the apostle said, because, 
 as he told the Philippians, chap. 17. ii., he considered the shedding 
 of his blood as necessary to the completing the sacrifice and service 
 of the faith of the Gentiles. — Some think the word a-Tny^o^xi may 
 be translated / am poured upon ; in allusion to the custom of pour- 
 ing wine on the head of the animal to be sacrificed, immediately 
 before it was slain : So that by this expression the apostle intima- 
 ted, that he was soon to be put to death. 
 
 Ver. 7. / havejinished the race. Tiie apostle likens his labour in 
 the gospel not only to the combat of wrestling, but to that of the 
 race, which also was one of the Olympic exercises. 
 
 Ver. 8. A crorvn of righteousness. Having compared his labours 
 as an apostle, to the exertions of the combatants in the games, he 
 represents his reward under the idea of a crown ; because that was 
 the reward bestowed on the victors in these combats. See 1 Cor. ix. 
 
Chap. IV. 
 
 II. TIMOTHY. 
 
 335 
 
 4> And from the truth 
 iiideed they mil turn a- 
 way THEIR ears, and. be 
 turned aside to fables. 
 
 5 But watch thou at 
 all TIMES ; hear evil 
 treatment ; do the work 
 of an evangeUst; fidly 
 perform thy ministry. 
 (See ver. 17. note 1.) 
 
 6 For I am already 
 poured oid,^ and the time 
 of my departure hath 
 come, 
 
 7 (Toy ecymct rev kccXov 
 Tiymta-f^eti) I have combated 
 the good combat, I have 
 finished the race^ I have 
 preserved the faith, 
 
 8 Henceforth there is 
 laid aside for me a crown 
 of righteousness,^ (Phil, 
 iii. 14. note 2.) which 
 the Lord, the righteous 
 judge, *will deliver to me 
 at that day, and not to 
 me only, but to all them 
 also nxiho love his appear- 
 ing. 
 
 4 And thus indeed they mil turn 
 away their ears from the true doc- 
 trine of the gospel, and, by their 
 teachers, they mil be turned aside to 
 h^iQYe fables, concerning miracles 
 wrought in support of the greatest 
 errors. 
 
 5 But watch thou at all times, and 
 withstand the beginnings of these 
 corruptions ; Patiently bear the ill 
 treatment which the enemies of the 
 gospel will give thee ; Do the work 
 of an evangelist diligently ; Fully 
 perform the duties oi thy ministry, 
 
 6 For the church is soon to lose 
 the benefit of my ministry : lam al- 
 ready poured out on the sacrifice of 
 the faith of the Gentiles, and the time 
 of my departure hath come, 
 
 7 / have combated, the good com- 
 bat of faith, (1 Tim. vi. 12.) I have 
 
 finished the race of an apostle, / 
 have preserved Xh^ faith uncorrupt- 
 ed, for which I have combated. 
 
 8 All fears of death vanish when 
 I think of the glorious reward which 
 awaits me. Henceforth there is laid 
 aside for me a crown, not of olive 
 leaves, but of righteousness, which, 
 with all its honours and privileges, 
 the Lord Jesus, the righteous jiidge, 
 will deliver to me at the last day ; 
 and not to me only, but to all them 
 alsowho,Y\ke, me, conscious that they 
 have served him faithfull)^, long for 
 his appear i?ig to judge the world. 
 
 25. note 2. It was not however a crown of leaves, like theirs, but 
 of righteousness, which Christ was to bestow on him, by counting 
 his faith to him for righteousness. According to the apostle's re- 
 presentation, this crown though laid aside for him, was not to be 
 bestowed on him, even at death. It was to be given him at the day 
 of Christ's appearing to judge the world ; and in consequence of 
 his being judged and acquitted by Christ. 
 
336 II. TIMOTHY. Chap. IV. 
 
 9 Do thy diligence to 9 ^Tubocffoi^ gX^2;v T^og (jijS 
 come shortly unto me : rccvzci>jg' 
 
 10 For Demas has for- lo Ari[j.ag ycc^ (Jji syx^ars- 
 saken me, having loved this ^^^^^^ ccyccryj^Tag rov vvv aiu- 
 present workl^ and is de- ^^^^^ ^^ ^^^^ ^^^ ©s^^aXo- 
 parted unto 1 nessalonica ; ^^ ^ -r^ . 
 Crescens to Galatia, Titus ^^f ^'* ^^f '''^^ ''^ TaKar^av, 
 unto Dalmatia. ^^''^^^ ^'^ AaX^var/ai/. 
 
 11 Only Luke is with me. n KuTcag e^i [Jjovog f/jf 
 
 Take Mark, and bring him g^^^ Moi^pzou uvocXccQojv, ays 
 
 with thee; for he is profit- ^g^^^^. ^^^ g^. 
 
 able to me tor the ministry. ^ ^ * ^ i 
 
 %^^5'og 2^g oiazoviav. 
 
 12 And Tychicus have 12 Ty)^/;fOV ^s aTS^g/Xa s^^ 
 I sent to Ephesus. E^SfTOi^. 
 
 Ver. 9. Mfl^e haste to come to me soo?i. The apostle, now about to 
 leave the world, wished to enjoy Timothy's company and conver- 
 sation for a little while. He desired this visit likewise on Timothy's 
 own account, that he might give him his dying advice and blessing ; 
 and that by his example, Timothy might be strengthened to suffer 
 death courageously, when called to do so. Accordingly it is said 
 by some that Timothy actually suffered martyrdom at Ephesus. 
 
 Ver. 10. — 1. Demas havwg loved the present zior/d hath forsaken 
 me, and is gone into Thessalonica. By calling the departure of De- 
 mas to Thessalonica, ajbrsaking him, the apostle intimates that he 
 departed without his permission. — This person is generally suppo- 
 sed to have been the Demas, who sent his salutation to the Colos- 
 sians, chap. iv. l^. And because in mentioning that salutation the 
 apostle did not accompany it with any mark of his esteem, as he did 
 in mentioning the salutation of Luke, which was sent at the same 
 time, Col. iv. 14., Bengelius conjectures, that Demas was the apos- 
 tle's amanuensis in writing his epistle to the Colossians. But he 
 may have avoided commending Demas to the Colossians, if at that 
 time he observed something in his character which he did not ap- 
 prove. His behaviour during the apostle's second imprisonment 
 justifies such a supposition. For when he found the apostle was to 
 be condemned, becoming afraid of losing his own life, he forsook 
 him in the hour of danger, and retired to Thessalonica, on pretence 
 of taking care of his worldly affairs ; but, in reality, because he 
 hoped to remain there in greater safety than in Home. This the 
 apostle justly termed his loving the -present xmrld. — Whether Demas 
 afterwards returned to his duty, is not known. Gregory, in In's 
 edition of the Greek New Testament, printed at Oxford an. 170^, 
 quotes an ancient Scholiast, who saith Demas apostpitized to hea- 
 thenism, and became an Idol-priest. But of this there is no evi- 
 dence, as the apostle docs not insinuate that he renounced the gos- 
 pel. — See Philemon, ver. 21. note 2. 
 
Chap. IV. 
 
 II. TIMOTHY. 
 
 337 
 
 9 MaJce haste to come^ 
 to me soon : 
 
 10 For Demas,' ha- 
 ving loved the present 
 world, hath forsaken me, 
 and is gone to Thessa- 
 lonica, Crescens zWoGa- 
 latia,'-^ and Titus into 
 Dalmatia. 
 
 1 1 Only Luke is with 
 me.^ Take Mark and 
 bring him with thee,* 
 for he is very useful to me 
 in the ministry. 
 
 12 Btit Tychicus 
 have sent to Ephesus. 
 
 9 As I have a great desire to see 
 
 thee, MaJce haste to come to me soon. 
 
 10 For Demas in particular, ha- 
 ving loved the present world more 
 than was fit, hath for salcen me, and 
 is gone to Thessalonica, expecting 
 to be in more safety there than at 
 Rome ; Crescejis is gone into Gala- 
 iia, and Titus into Dalmatia. 
 
 1 1 Only Luke is "joith me. His 
 attachment to me, and his zeal for 
 the cause of Christ, are the more 
 remarkable that all my other as- 
 sistants have left me. In thy way 
 call on Mar'Jc, q?id briiig him with 
 thee, for he will be very useful to me 
 in the ministry of the gospel. 
 
 12 BiLt when Tychicus comes to 
 thee, do not think he hath behaved 
 like Demas : / have sent him to JE- 
 phesus to supply thy place. 
 
 2. Crescens into Galatia. The apostle does not say either of Cresr 
 cens or of Titus, that their departure, hke the departure of Demas, 
 was owing to their love of the present world. We may therefore, 
 in charity, suppose that the one went into Galatia, and the other 
 into Dalmatia, hy the apostle's order ; or, at least, with his per- 
 mission. 
 
 Ver. 11. — 1. Only Luke is tvitk me. The apostle meant, that oyL, 
 his fellotv-labourers and assistants in Rome, Luke alone remained with 
 him. For, from ver. 21., where the salutations of some of the Roman 
 brethren by name are mentioned, it appears that the apostle had 
 many friends still in Rome, members of the church there, with 
 whom he was allowed to have some intercourse. — For the charac- 
 ter of Luke, see Col. iv. 14. note 1. 
 
 2. Take Mark and bring him with thee. Although the apostle was 
 x)nce exceedingly displeased with Mark, for deserting him and Bar- 
 nabas in Pamphylia, Acts xv. 38, 39., that grudge was long ago 
 removed, by his subsequent faithful labours in the gospel. See 
 Philem. ver. 24-. — The Mark, mentioned in this passage, is by some 
 thought to be a different person from the writer of the gospel whicb 
 i)ears his nanjCc See 1 Pet. v. 13. note 3. 
 
 jou ly. z t 
 
330 II. TIMOTHY. Chap. IV. 
 
 13 The cloak that I left 13 Tov (paikov'/iv 6v areki- 
 at Troas with Carpus, when ^^^ gj, T^coah sra^a Ka^^, 
 thou comest hrlng with thee, ^^y.^^,^^ ^^,,^ ^^^, ^^^ a,^-^,;,^ 
 and the books, btit especially ^ \ ' ^ o ' 
 
 the parchments. " =' j r i. ' 
 
 14 Alexander the copper- 14 'AXg|a^^o? yji\zzvg 
 smith did me much evil ; the igoKkci [Jboi zara zvihi^aro. 
 Lord reward him according A'TTohcon avro) 6 Kyg/o? Kara 
 to his works. , ^^ g^yc^ ctyW. 
 
 Ver. 13. — 1. The hag. The word <p<;e<Aov)jv signifies either a c/oa^ 
 or a hag. — Tf the apostle meant a cloaks his sending for it at so great 
 a distance, is a proof, as Grotius observes, of his poverty. The 
 Syriac translator understood it of a hag in which books were kept ; 
 for his version is, Domum scriptomm. 
 
 2. Which I left at Troas with Carjm.s-. Paul, who was several 
 times at Troas, may have lodged some of these times with Carpus ; 
 and knowing him to be a person of probity, he had left with him 
 the valuable things here mentioned. 
 
 3, And the hookSf especially/ the 'parchments. What the hoohs were, 
 which the apostle left with Carpus, commentators have not at- 
 tempted to conjecture. But Benson fancies, the parchments were 
 the letters which he received from the churches, and the autographs 
 of his own letters to the churches. For that he employed persons to 
 transcribe his letters, is probable from Rom. xvi. 22., where the 
 name of the amanuensis of that epistle is inserted. In these fair 
 copies, the apostle wrote the salutation with his own hand, 
 1 Cor. xvi. 22., Gal. vii. 11. Col., iv. 8., Philem. ver. 19., and there- 
 by authenticated them as his letters. So he told the Thessalo- 
 nians, 2 Epistle iii. 17. — If these autographs were a part of the 
 parchments which Timothy was to bring with him to Home, we 
 may suppose the apostle's intention in this order was, after acknow- 
 ledging them to be his autographs of the letters which he wrote to 
 the churches, to give them to Timothy to be kept : or, he may 
 have had it in view to desire Timothy to deliver them to the 
 churches and persons to whom the fair copies of them had been 
 sent, that they might preserve them with care, as the originals of 
 the letters in their possession. — B. Pearson observes, that the bag 
 with the books and parchments, of which the apostle speaks, were 
 not left with Carpus at the time mentioned, Acts xx. 6, 7. For 
 then he had many attendants, who no doubt assisted him in carry- 
 ing his things : not to speak of the ship which waited on them. 
 Acts XX. 13. to transport them. Pearson therefore concludes that 
 the bag with the books and parchments were left at Troas, in some 
 journey which the apostle made through the Lesser Asia, after he 
 was released from his first confinement at Rome. 
 
Chap. IV. 11. TIMOTHY. S39 
 
 13 The bag" ivhich I 13 The bag ^iSoJiich I left at Troas 
 
 left at Troas with Car- witJi Carpus, in my way from Ephe- 
 
 pus,^ bring when thou sus, after parting with thee, hing 
 
 comest, and the books,* when thou comest^ and the books con- 
 
 especially the parch- tained in that bag, but especially the 
 
 ments. parchments, 
 
 1 4? Alexander the cop- 1 4? Alexander the coppersmith hath 
 
 persmith^ hath done me done me many ill offices here. In 
 
 many evil things,'^ The particular he hath stirred up both 
 
 Lord reward him ac- the unbeHeving Jews and Gentiles 
 
 cording to his works.^ in Rome against me. TJie Lord re- 
 ward him according to his works. 
 
 Ver. 14-. — 1. Alexander the coppersmith. This seems to be the 
 person mentioned in the history of the riot at Ephesus, Acts xix. 
 33., and whom the enraged multitude would not hear, when they 
 knew he was a Jew. — Probably he was one of the judaizing teach- 
 ers, who violently opposed the true doctrine of the gospel, and was 
 by that time become the apostle's enemy. The unbelieving Jews 
 at Ephesus knowing this, pushed him forward into the theatre to 
 harangue the people, in expectation that he would vindicate them 
 from having any connection with the Christian teachers. Alex- 
 ander is mentioned likewise, 1 Tim. i. 20. 
 
 2. Hath done me (literally, hath shewed 7ne, see Psal. iv. 6.) ma- 
 ny evil things. Benson is of opinion, that these evil things were 
 done to the apostle by Alexander in Ephesus. But, on that sup- 
 position, there was no occasion to inform Timothy of them, who 
 was a witness to all the ill offices which Alexander had done to the 
 apostle in Ephesus. I therefore think these ill offices were done 
 to him recently, and in Rome. See the Preface to this epistle 
 Sect. 3. paragr. 3. 
 
 3. The Lord revoard him according to his tvorks. The Alexan- 
 drian and six other MSS., the Syriac, and the Vulgate versions, and 
 some of the fathers, read here («;rfl^<w(rs<,) The Lord mil reward, 
 Perhaps, the ancient transcribers and translators thought it more 
 agreeable to the apostle's character, to foretell, than to wish evil to 
 this wicked teacher. See Mill, and Whitby. But why might not 
 St Paul, who had the gift of discerning spirits, and by that gift 
 knew the malice which was in Alexander's heart, wish that such a 
 malicious false teacher might be punished, if he did not repent ? 
 This limitation is implied in the words, according to his works. Nay, 
 it is implied in the very nature of the wish ; at least in the mouth 
 of a virtuous person. A wish of the same kind, Nehemiah express* 
 ed with respect to Sanballat and Tobiah. Nehem. iv. 5., Cover 
 not their iniquity, and let not their sin be blotted out, for they have 
 provoked thee to anger. 
 
340 II. TIMOTHY. Chap. IV. 
 
 15 Ofwhom be thou ware 15 'Oi' >tcn trv (pv^affffa* 
 also ; for he hath greatly Xi^v yoc^ av^zsrizi roig rjfJtjBTi' 
 withstood our words. ^^^^ }^oyoig. 
 
 16 At my first answer no 16 Ev t'/i t^mt'/i (Jj^s aTToXo- 
 man stood with me, but all yicc i^Sng yboi (TviJbTra^eysvsro, 
 me?i forsook me: I pray God ^^^^ ^^^^^^ sy zan} jTrov. 
 that it may not be laid to ^^ ^^^^^^ Xoyi.^esrj. 
 
 their charge. 
 
 17 Notwithstanding, the 17 O OS Kv^iog (/jOi Ta- 
 Lord stood with me, and ^ss*;;, zoct evidvva[jijOij(TB {Jbs, Iva 
 strengthened me; that by me §; sfJbn to zri^yyi/jcc Tr'krj^opo- 
 the preaching might be iully ^,^^^^ ^^^i/ axi^ffri 'ttoci^tcc ra i^- 
 known,and//.«niiltheGen- \^^^ c^' ^^ 
 
 tiles might hear; and I was ^^^_^^ ^^ ^ 
 
 dehveretl out of the mouth ^^^'^'^' 
 of the lion. 
 
 Ver. 15. Ofivhom be thou also aware. This being written after 
 the apostle had made his first answer, at which Alexander had great- 
 It/ opposed or contradicted his wordSf he judged it necessary to in- 
 form Timothy of that wicked teacher's maHce. And as he sus- 
 pected that Alexander would soon return to Ephesus, he caution- 
 ed Timothy to be on his guard against him. 
 
 Ver. 16 1. At my first answer. The apostle*sj^r5^ answer was 
 
 that which he made some time after he was imprisoned. He called 
 it his first answer, not because he had made, but because he ex- 
 pected to make a second answer. 
 
 2. But allforsooTc me. When the apostle made his first answer, 
 Demas and the rest had not left the city ; otherwise, he could not 
 have complained of them, as he does in this verse, for not attend- 
 ing on him at his trial. The cruelty which Nero, or his Prefect 
 Helius Csesarianus (see ver. 17. note 3.) was now exercising against 
 the Christians, so terrified the apostle's fellow-labourers, that 
 though they were in Rome, when he made this answer, none of 
 them appeared with him in the court. 
 
 3. May it not be laid to their charge. This prayer shews the ex- 
 cellence of the apostle's disposition. He was sensible of the dan- 
 ger to which his assistants would have exposed themselves, by ap- 
 pearing with him at his trial ; he knew likewise the infirmity of 
 human nature. And therefore he made great allowances for their 
 yielding in such circumstances, and prayed that they might be for- 
 given, as Christ prayed his Father to forgive those who crucified 
 
 Ver. 17. — 1. The preaching might be f idly declared. The word 
 'sr>.-nPo<po^n%, literally signifies, might be carried with a fid I sail ; 
 (1 Thess. i. 5. note 3.) that \s, fully and boldly declared. Accord- 
 
Chap. IV. 
 
 II. TIMOTHY. 
 
 34.1 
 
 15 Of whom be thou 
 also aware ,-* for he hath 
 greatly opposed our 
 words. (See Pref. sect. 
 3.) 
 
 16 (Ev.) At my first 
 answer,^ no one appeared 
 with me, but all forsook 
 me." May it not be laid 
 to their charge ! 
 
 17 (As, 100.) H&w- 
 ever, the Lord stood by 
 me, and strengthened 
 me, that through me the 
 preaching might be ful- 
 ly declared,^ and all the 
 Gentiles might hear.;'^ 
 and 1 was delivered out 
 of the mouth of the lion.^ 
 
 15 Of that wicked jJerson be thou 
 also aware, wherever thou happen- 
 est to meet with him, for he hath 
 greatly contradicted the things which 
 I advanced, in my first answer. 
 
 16 At my first answer, my fellow- 
 labourers were so terrified, that no 
 one of them appeared with me in the 
 court, but all forsook me, I pray 
 God not to lay it to their charge I 
 
 1 7 However, though men forsook 
 me when brought to my trial, the 
 Lord Jesus, according to his pro- 
 mise, Luke xxi. 15. stood by me and 
 strengthened me, that on such an oc- 
 casion, and before such personages, 
 through me the preaching concerning 
 Christ might be fidly'^ declared, and 
 that cdl the Gentiles might hear that 
 it was so declared ; and I escaped 
 with such difficulty, that I cannot 
 describe it better than by saying, / 
 was delivered out of the mouth of 
 the lion. 
 
 ingly, Chrysostom and Theophylact have paraphrased this word 
 by ^A»go6; : for the meaning of which see Rom. xv. 19. note 4. In this 
 passage, the apostle told Timothy, that contrary to the expecta- 
 tion of his enemies, he had declared in the hearing of Nero, or his 
 Prefect, the supreme dominion of Christ : his right to all the Gen- 
 tiles as his subjects ; his power in their salvation ; together with 
 the nature and method of that salvation ; and that he had done so, 
 that all the Gentiles in the province might hear of his courage in 
 maintaining their privileges. 
 
 2. And all the Gentiles might hear. The apostle justly supposed, 
 that vv^hat was said and done at the emperor's tribunal in Rome, 
 where there was such a confluence of strangers from all quarters, 
 would quickly fly abroad on the wings of fame, and be heard by 
 all the Gentile converts every where. 
 
 3. / xims deli'oered out of the mouth of the lion. By the Lion, some 
 think Nero is meant, or rather his Prefect, Helius Csesarianus, to 
 whom Nero committed the government or" the city in his absence, 
 with power to put whomsoever he pleased to death. See Pearson, 
 Annal. Paulin. An. Chr. 57. Others understand the expression 
 proverbially, as denoting an escape from the greatest danger; in 
 which sense it is used; Psal. xxii. 21. This interpretation they 
 
342 
 
 11. TIMOTHY. 
 
 Chap. IV 
 
 18 And the Lord sliali 
 deliver me from every evil 
 work, and will preserve me 
 unto his heavenly kingdom : 
 to whom he glory for ever 
 and ever. Amen. 
 
 19 Salute Prisca and A- 
 quila, and the household of 
 Onesiphorus. 
 
 20 Erastus abode at Co- 
 rinth : but Trophimus have 
 I left at Miletum sick. 
 
 21 Do thy diligence to 
 come before winter ; Eubu- 
 lus greeteth thee, and Pu- 
 dens and Linus, and Clau- 
 dia, and all the brethren. 
 
 18 Ka/ ^vGzrai (juz 6 Kv- 
 ^log a TO 'TTOjVrog s^y^ ttovj^ph, 
 fcat auau ug rriv ^aaiXsiav av- 
 r8 T'/jv BT^^ocptor CO ?i ho'ia stg 
 Tag aicovag rcov aicomv, A(Jj7IV, 
 
 19 AcTaffai Yl^iGZdv zoci 
 AzvXav, zat rov Ovr,(ri<po^ii 
 oizov. 
 
 20 E^as-o? iiLunv sv Ko^iv^ 
 ^^y. T^o(pt(Jbov h a'TreKi'TTov zv 
 ^ik'/iTCij aa^evypTDC, 
 
 21 'X'Tn^daffov t^o y^ziybcovog 
 
 Xo?, zcci Tia^rig^ zat Atvog, zat 
 KXavdtcKnf zoct oi adek<poi 'Trav- 
 
 rzg. 
 
 adopt, because they think the apostle would not give so disre- 
 spectful an appellation, either to Nero, or to his Prefect. 
 
 Ver. 18. To iiohombe glory for ever and ever. This doxology, 
 addressed to the Lord Jesus, is in other passages addressed to God 
 the Father, Rom. xvi. 27., 1 Tim. i. 17- By introducing it here, 
 the apostle declared the greatness of his trust in the goodness and 
 power of the Lord Jesus, and his sincere gratitude to him for ha- 
 ving honoured him to be his apostle, and for promising him a place 
 in his heavenly kingdom. 
 
 Ver. 19. — 1. Salute Prisca. This is a contraction of the name 
 Friscilla, unless, as Estius supposes, Priscilla be the diminutive of 
 Prisca. — This woman with her husband Aquila, now resided in 
 Ephesus. See Horn. xvi. 3. note. 
 
 2i And the family nfOnesijphorus. Because the apostle does not 
 salute Onesiphorus himself, the Papists argue, that at the time this 
 epistle was written, he was dead ; and from the apostle's praying 
 for him, chap. i. 18., they infer the lawfulness of praying for the 
 dead. But Onesiphorus at this time was with the apostle in Rome, 
 2 Tina. i. 16, 17. Or, if he was gone from Rome, he might not be 
 in Ephesus. 
 
 Ver. 20. — 1. Erastus abode at Corinth. This is supposed to be 
 the chamberlain of Corinth, mentioned, Rom. xvi. 23. He is like- 
 wise mentioned, Acts xix. 22., as one who ministered to Paul. 
 
 2. Trophimus I left at Miletus sick. Trophimus being an Ephe- 
 sian. Acts xxi. 29., if he had been left at Miletus near Ephesus, 
 Timothy could not have been ignorant of it. We may therefore 
 believe he was left at Miletus in Crete, a city mentioned by Ho- 
 
Chap. IV. 
 
 II. TIMOTHY. 
 
 343 
 
 18 And the Lord mil 
 deliver nie from every 
 evil work, and will pre- 
 serve ME to his heavenly 
 kingdom. To whom be 
 glory for ever and ever.^ 
 Amen. 
 
 19 Salute Prisca^ and 
 Aquila, and the familif 
 of Onesiphorus.^ 
 
 20 Erastus^ abode at 
 Corinth : But Trophimus 
 I left at Mitetusy^ sick. 
 
 21 Make haste to come 
 before winter. Eubulus^ 
 saluteth thee, and Pu- 
 dens, and Linus, ^ and 
 Claudia,^ and all the bre- 
 thren. 
 
 1 8 Jnd the Lord Jesus "will deli- 
 ver me from every evil work, so that 
 I shall do nothing for the preserva- 
 tion of my life, mconsistent with my 
 former preachmg; and he ivill p7'e- 
 serve me to his heavenly kingdom. 
 To whom I gratefully ascribe the 
 
 glory of faithfulness, goodness, and 
 power, for ever and ever. Amen, 
 
 1 9 in my name, wish health to 
 Prisca, and her husband Aquila, 
 and to the family of Onesiphorns, 
 
 20 Erastus, who accompanied me 
 in my way to Crete, abode in Co- 
 rinth. But Trojjhinms I left at Mi- 
 letus sick, when I departed from 
 Crete. 
 
 21 Make haste to come to me he- 
 fore winter, sailing being then dan- 
 gerous. Eubulus wisheth thee health. 
 So do Pudcns, and Linus, and Clau- 
 dia, and all the brethren with whom 
 I have any intercourse. 
 
 mer, Iliad. B. Hn. 64-9., and by Strabo, a native of Crete ; and by 
 Pliny, Nat. Hist. Lib. iv. 12., Oppida ejus insignia Miletos, &c. 
 
 Ver. 21. — 1. Eiibidiis saluteth thee, and Pu dens. Though none 
 of the Roman brethren appeared with the apostle at his first an- 
 swer, they did not, like his fellow-labourers, flee from the city, nor 
 desert him altogether ; but visited him in his prison, and desired 
 him to send their salutation to Timothy. 
 
 2. And Linns. This person is said by the ancients, to have been 
 the first bishop of Rome, after the apostles Paul and Peter. See 
 Pref. to 1 Tim. Sect. 5. NO. 4. But Theodoret speaks of this on- 
 ly as a tradition, Oper. Tom. iii. p. 506. They say this is the Li- 
 mis tvho succeeded the great Peter. 
 
 3. And Claudia. Martial, Lib. xiv. Epigr. 13., mentions a Pu- 
 dens and a Claudia, who by some are thought to be the persons of 
 whom the apostle speaks in this epistle. But they are represent- 
 ed as young, when Martial wrote, so could not be mentioned by 
 the apostle. It is said of Claudia, that she was a British Lady whom 
 St Paul converted, and that she first carried the gospel into Bri- 
 tain. But of this there is no evidence. — According to tradition, 
 the apostle Peter was now in Rome and suffered martyrdom at the 
 same time with St Paul. But seeing Paul says, ver. 11, Oidy Luke is 
 tvithme ; and ver. 16. at myfrst ansivcr no one appeared iviik me; 
 also, seeing Petei'3 salutation was not sent to Timothy, his being^ 
 
344 II. TIMOTHY. Chap. IV. 
 
 22 The Lord Jesus Christ 22 'O Kv^tog Imag X^isog 
 Z.^ with thy spirit. Grace ^'^^ g^^ ^^ '^rvivu.cATog <r^. 'H 
 with you. Amen. ^o^^^g ^^& {^^J,. K^nv> 
 
 in Rome at the time this letter Was written, may justly be doubted. 
 It' he suffered martyrdom along with Paul, as the ancients af- 
 firm, he must have come to Rome after Paul wrote his second let- 
 ter to Timothy. 
 
Chap. IV 
 
 II. TIMOTHY. 
 
 345 
 
 22 The Lord Jesus 
 Christ BE with thy spi- 
 rit. Grace be with you.^ 
 Amen. 
 
 22 May the Lord Jesus Christ he 
 *mith thy spirit^ to strengthen thee 
 in all difficulties and dangers, as he 
 hath strengthened me. (ver. 17.) 
 Grace he with you in Ephesus, who 
 maintain the truth. Amen. 
 
 Ver. 22. Grace be tvith you. This being a benediction, distinct 
 from the one bestowed on Timothy, it was designed for such of 
 the brethren in Ephesus, as maintained the truth of the gospel in 
 purity. 
 
A NEW 
 
 LITEIIAL TRANSLATION 
 
 OF 
 
 ST PAUL'S EPISTLE 
 
 TO 
 
 TITUS, 
 
 PREFACE. 
 
 Sect L The History of Titus^ collected from FauVs 
 Epistles, 
 
 A Lthough Titus was a person of such eminence among 
 -^^ the first preachers of the gospel, that St Paul wrote to 
 him the letter in the canon of scripture which bears his name, 
 for the purpose of directing him how to discharge the duties 
 of his office, his name is not so much as once mentioned by 
 Luke in his book of the Acts. His history therefore must 
 consist of such particulars as are related of him, in the apos- 
 tle Paul's epistles, where indeed he is often mentioned widi 
 great respect, and of such probable conjectures as these par- 
 ticulars naturally suggest. 
 
 That Titus was converted by Paul, appears from his calling 
 him his genuine son hy the common faith^ Tit. i. 1. Yet at 
 what time, and in what place, Paul converted him, he hath no 
 where told us. They who think Titus was a religious prose- 
 lyte before his conversion, are of opinion that he was convert- 
 ed at Antioch, soon after Paul and Barnabas came to that ci- 
 ty from Tarsus, as mentioned Acts xi. 25. — But others, sup- 
 posing him to have been originally an idolatrous Gentile, 
 conjecture that liis conversion happened in some of the coun- 
 
Sect. 1. PREFACE TO TITUS. 34,7 
 
 tries of the Lesser Asia, through which Paul travelled hi the 
 course of his first apostolical journey ; the history of which is 
 given, Acts, chapters xiii. xiv. What is certain is, that Titus 
 was with Paul in Antioch before the council of Jerusalem ; 
 and that having distinguished himself after his conversion, by 
 his piety and zeal, he was one of those whom the church at 
 Antioch sent to Jerusalem, to consult the apostles and elders 
 concerning the circumcision of the converted proselytes, four- 
 teen years after Paul's own conversion ; that is, in the year 
 49. Gal. ii. 1, 2. — When the messengers from the church of 
 Antioch came to Jerusalem, the apostles, elders, and bre- 
 thren assembled ; and after reasoning on that question decreed 
 that it was not necessary to circumcise the converted Gentile 
 proselytes. Nevertheless, the Judaizers in Jerusalem zealous- 
 ly endeavoured, on that occasion, to have Titus circumcised. 
 So the apostle insinuates. Gal. ii. 3,, where he saith. Not even 
 Titus who was with me, beiiig a Greek, was compelled to be cir^ 
 cumcised. — Plere it is proper to remark, that the Jews called 
 all the idolatrous Gentiles EAAjjve?, Greeks : for in their man- 
 ner of speaking, Jews and Greeks comprehended the whole of 
 mankind. See Rom. i. 16. note 3. According t6 this inter- 
 pretation of the appellation, from the apostle's calling Titus a 
 Greek, it may be inferred that before his conversion he was 
 an idolatrous Gentile. The same thing appears likewise from 
 the attempt of the Judaizers to force him to be circumcised. 
 For after the decree of the Council was passed freeing the con- 
 verted proselytes from obedience to the law of Moses, if Titus, 
 before his conversion, had been one of that denomination, the 
 Judaizers could not with any shew of reason have insisted on 
 his circumcision. Yet, as the Council had determined no- 
 thing respecting the converts from among the idolatrous Gen- 
 tiles, some of the zealous Judaizers, who by stealth introduced 
 themselves into the private meeting in which Paul explained 
 to James, Peter, and John, the gospel which he preached a- 
 mong the Gentiles, when they found out that Titus before his 
 conversion was an idolater, might insist to have him circum- 
 cised, on pretence that he was not freed from circumcision by 
 the Council's decree. But this attempt, to subject a Gentile 
 convert to the law of Moses, Paul resolutely withstood, thaf 
 the truth of the gospel might remain with the Gentiles, Gal, ii. 5. 
 
348 PREFACE TO TITUS. Sect, h 
 
 After the Council, when Paul and Barnabas, accompanied 
 by Judas and Silas, returned to Antioch, to give the brethren 
 an account of what had happened at Jerusalem, Titus, I sup- 
 pose, returned with them ; and, from that time forth, seems 
 to have accompanied Paul in his travels, as one of his assis- 
 tants. For when the aposde set out from Antioch, to visit the 
 churches which he had gathered among the Gentiles in his 
 first apostolical journey, and to confirm them by delivering to 
 them the decrees of the Council, Titus went with him all the 
 way to Corinth, and laboured with him in the conversion of 
 the inhabitants of that city. This appears from 2 Cor. viii. 
 23., If any inquire concerning Titus, he is my 'partner and fel- 
 low-labourer in the gospel towards you. The reason is, the 
 apostle before he wrote to the Corinthians, having not visited 
 them since their conversion, xhe fellow-labouring o/" Titus with 
 him towards the Corinthians, must have happened at the time 
 they were converted. — If this reasoning be just, we must sup- 
 pose, that after the Council, when Paul set out from Antioch 
 with Silas to visit the churches, Titus either went with them, 
 or was sent away before them with the apostle's letter to the 
 Galatians, which I think was written from Antioch soon after 
 the Council, See the Preface to Galatians, Sect. 2. In that 
 case, when the apostle went through Galatia with the decrees, 
 he may have met Titus, and have taken him along with him. 
 Or, during his eighteen months' abode at Corinth, he may 
 have sent for Titus to come and assist him in converting the 
 Corinthians. 
 
 After the apostle had planted the gospel in Corintii, he went 
 to Jerusalem. But whether Titus abode at Corinth, or ac- 
 companied him to Jerusalem, is not said. This however we 
 know, that he came to the apostle, as many others did, during 
 his long residence at Ephesus, mentioned Acts xix. 10. For, 
 by him lie sent his first epistle to the Corinthians, which was 
 written in E])hesus about the time of the riot of Demetrius. 
 This service the apostle assigned to Titus, because being well 
 known to, and much respected by the Corinthians, on account 
 of his former labours among them, he hoped he miglit have 
 influence in composing the disturbances which had taken place 
 in their cliurcli. On his return from Corinth, Titus met tlie 
 apoijtle in Macedonia, and gave him such an account of the 
 
Sect. 1. PREFACE TO TITUS. 349 
 
 good disposition of the Corinthians, as filled him with joy, and 
 induced him to write them a second letter, which he employ- 
 ed Titus likewise to carry. At the same time, he requested 
 him to excite the Corinthians to finish their collections for 
 the saints in Judea, which they had begun during Titus's for- 
 mer visit to them. In prosecution of this design, Titus a- 
 bode at Corinth till the apostle himself came and received their 
 collections, and the collections of the other churches of Achaia. 
 — On that occasion, Paul spent three months at Corinth, 
 Acts XX. 3., then set out for Jerusalem, taking Macedonia in 
 his way. His companions, hi his journey to Jerusalem, are 
 mentioned, Acts xx. 4., and though Titus is not named as one 
 of them, it does not follow that he was not of the number. — 
 He is not said by Luke to have been with the apostle in Ma- 
 cedonia, in his way to Corinth. Yet, from the apostle's send- 
 ing him from Macedonia to Corinth with his second epistle to 
 the Corinthians, we learn that he was one of his chief assis- 
 tants at that time. Wherefore, notwithstanding Luke, in his 
 account of the apostle's return from Greece, hath not mention- 
 ed Titus among those who accompanied him to Jerusalem 
 with the collections, he may have been one of them ; and ha- 
 ving gone with him to Jerusalem, he may have ministered to 
 him during his imprisonment there, and in Cesarsea ; nay he 
 may even have sailed with him to Rome. These, however, 
 are only conjectures : for from the time Titus delivered the 
 apostle's second letter to the Corinthians, in the year 58, we 
 hear nothing of him till the year 62, when he was left by the 
 apostle in Crete, to set in order the things that were wanting, 
 and to ordain elders in every city^ Tit. i. 4. 
 
 The leaving of Titus in Crete, is supposed to have happen- 
 ed some time in the year 62, after the apostle was released 
 from his first confinement in Rome. — In the letters which he 
 wrote about that time to the Philippians, Colossians, Phile- 
 mon, and the Hebrews, having promised to visit them, we may 
 believe, that when at liberty to fulfil his promise, he sailed in 
 spring 62, from Italy for Judea, accompanied by Titus and 
 Timothy. In their way, touching at Crete, they went through 
 the cities, and preached the gospel to the idolatrous inhabi- 
 tants with such power and success, that great numbers of them 
 were converted. See sect. 2. of this Pref. However, although 
 
S50 PREFACE TO TITUS. Sect. 1. 
 
 tlie apostle's success was so great in Crete, and his converts 
 were not formed into cluuxhes, he did not judge it proper to 
 remain in Crete ; but committing the care of the disciples there 
 to Titus, with an order to ordain elders in every city, he sail- 
 ed into Judea in spring 63, accompanied by Timothy. The 
 brethren in that country being greatly distressed by the trou- 
 bles which preceded the war with the Romans, the apostle, if 
 he heard in Crete of their distress, might think it necessary to 
 hasten his visit to them. Accordingly, as soon as he landed 
 in Judea, he and Timothy went up to Jerusalem, and spent 
 some time with the Hebrews, after which they proceeded to 
 Antioch ; and in their progress through the churches, com- 
 forted and established them. — From Antioch the apostle set 
 out on his fifth and last apostolical journey, in which he 
 and Timothy travelled through Syria and Cilicia, then came 
 to Colosse in Phrygia early in the year 64. And seeing he 
 had desired Philemon to provide him a lodging in Colosse, it 
 is reasonable to think he abode there some time. On that oc- 
 casion, as Benson and others conjecture, he may have written 
 his epistle to Titus in Crete, in which he desired him to come 
 to him at Nicopolis, because he proposed to winter there, 
 Tit. iii. 12. — From Colosse, the apostle went with Timothy 
 to Ephesus, where, having inquired into the state of the 
 church in that city, he gave the Ephesian brethren such ex- 
 hortations as he judged necessary, then departed to go into 
 Macedonia, leaving Timothy at Ephesus, to charge some teach- 
 ers not to teach differently from the apostles, 1 Tim. i. 3. 
 
 In passing through Macedonia, the apostle, no doubt, visit- 
 ed the Philippians, and the other brethren in that province, ac- 
 cordino- to his promise, Philip, ii. 24. After that he went for- 
 ward to Nicopolis to winter there, as he proposed ; being ac- 
 companied by Erastus and Trophimus, who, it seems, had 
 joined him, either at Ephesus or in Macedonia. — In the be- 
 ginning of the year 65, while the apostle abode at Nicopolis, 
 taking into consideration the weight of the charge which he 
 had devolved on Timothy, he wrote to him that excellent let- 
 ter in the canon, called, Thefrst epistle to Timothy, in which 
 he taught him how to discharge the duties of his function pro- 
 perly. — It seems, that at porting with Timothy, St Paul had 
 promised to return soon to Ephesus from Nicopolis, 1 Tim. iii, 
 
Sect. 2. PREFACE TO TITUS. 351 ^ 
 
 14. But he was disappointed in his resokition. For not lono- 
 after writing his letter to Timothy, Titus came from Crete to 
 Nicopolis, according to the apostle's order, Tit. iii. 12., and 
 gave him such an account of the state of the churches in that 
 island, as determined him to visit them immediately ; so that 
 laying aside his purpose of returning to Ephesus, he left Nico- 
 polis early in the year 65, accompanied by Titus, Trophimus, 
 and Erastus : the latter of whom went no farther with him 
 than to Corinth, 2 Tim. iv. 20. — At his arrival in Crete, he 
 no doubt visited the churches, and rectified the disorders which 
 had taken place in them. But while employed in that work, 
 hearing of the persecution which Nero was carrying on against 
 the Christians in Rome, on pretence that they had set fire to 
 the city, (See Pref. to 2 Tim. sect. 3. last paragraph,) and judg- 
 ing that his presence in Rome might be of use to the bre- 
 thren in their distress, he resolved to go thither. I suppose the 
 apostle sailed for Italy with Titus, in the end of sunnner 65 
 leaving Trophimus sick at Miletus, a city of Crete, 2 Tim. iv. 
 20. For that Titus was in Rome with Paul during his second 
 imprisonment, is certain, from 2 Tim. iv. 1 0., where the apos- 
 tle informed Timothy, that Titus was one of those who had 
 fled from the city through fear, and had gone into Dalmatia • 
 but whether with, or without his approbation, the apostle doth 
 not expressly say. — What became of Titus afterwards, is no 
 where told us in Scripture. But some ancient writers, men- 
 tioned by Whitby, in his Pref. to Titus, say that he died in 
 the 94th year of his age, and was buried in Crete : From 
 which they conjecture, that he returned to Crete after St 
 Paul's death ; for the time of which, see Pref. to 2 Tim. sect. 
 3. last paragraph. 
 
 Sect. II. Of the Introduction and Progress of the Christian 
 Faith in Crete, 
 
 Among the three thousand who were converted by Peter, 
 on the memorable day of Pentecost, Cretes^ that is, Jews na- 
 tives of Crete, who had come up to Jerusalem to worship, are 
 mentioned, Acts ii. 11. These, being of the same disposition 
 with the Jewish converts, who, after the death of Stephen, 
 
S52 PREFACE TO TITUS. Sect. 2. 
 
 preached thawrd to none hut to the Jews 07ily, Acts xi. 1 9., would, 
 after their return home from Jerusalem, confine their preach-* 
 ing to the Jews, who, as Josephus informs us, w^ere very nu- 
 merous in Crete. We may therefore believe, that the first 
 Christians in Crete were mostly of the Jewish nation. — It is 
 true, Barnabas went into Cyprus, after he separated himself 
 from Paul,. But it is not said that he went into Crete, either 
 on that or on any other occasion. And even though he had 
 preached in Crete, as he had not the power of imparting the 
 spiritual gifts to his converts, it cannot be thought that his 
 preaching in that country would be attended with very great 
 success. The same may be said of any other evangelist or 
 Christian prophet, who happened to preach the gospel to the 
 Cretans. I therefore think the numerous conversions of the in- 
 habitants of Crete, which made it necessary that elders should 
 be ordained in every city, must be ascribed to the labours of 
 some apostle, who, by working miracles, and conferring the 
 spiritual gifts on his converts, made such an impression on the 
 minds of the Cretans, that many of the idolatrous inhabitants, 
 and some of the Jews, embraced the Christian faith. 
 
 Now, that St Paul was this apostle, seems probable from 
 his leaving Titus in Crete, to set in order the things wanting 
 among the Christians there, a7id to ordain elders in every city. 
 The modelling and governing the Christian churches, certain- 
 ly belonged to the persons who had planted them. Accordr 
 ingly, most of the churches in the Gentile countries having 
 been planted by the apostle Paul, he modelled, corrected and 
 goverjied the whole, either in person, or by his assistants, 
 without any interference from his brethren apostles ; just as 
 the apostles of the circumcision modelled, corrected, and go-? 
 verned the churches planted by them, without any interference 
 from him. 
 
 If the foregoing reasoning is just, the account given in sect. 1 . 
 may be admitted; namely. That St Paul sailed hito Crete, 
 after he was released from his first confinement in Rome ; that 
 at his landing in Crete, he went through the different cities, 
 and converted many of the inhabitants ; and that being in 
 haste to perform his intended visit to the Hebrews, he com- 
 mitted the care of modelling and settling the churches in 
 Crete to Titus, and then set out with Timothy for Judea,— f 
 
Sect. 3. PREFACE TO TITUS. 35S 
 
 These transactions I think happened after the apostle's release 
 from his first confinement at Rome, because, though he touch- 
 ed at Crete in his voyage to Rome to prosecute his appeal to 
 the Emperor, being a prisoner^ he would not be allowed to 
 go through the island to preach ; consequently, if he made any 
 converts on that occasion they must have been but few. 
 
 Sect. III. Of the Island of Crete^ and of the Character and 
 Manners of its Inhahitants. 
 
 Crete, where Titus exercised his ministry when the apostle 
 wrote his letter to him, is one of the largest islands in the Me- 
 diterranean, and lies to the south of the Archipelago. In 
 length from west to east, it is about 250 miles, in breadth a- 
 bout 50, and in circuit about 600. — Anciently it was famous 
 for its hundred cities ; for the arrival of Europa on a bull from 
 Phoenicia ; for the laws of Minos, one of its kings ; for the 
 loves of Pasiphae, the wife of Minos, and of his daughter 
 Ariadne ; for the labyrinth, the work of Daedalus; for the de- 
 struction of the Minotaur : but, above all, for the sepulchre of 
 Jupiter, with his name inscribed upon it. See Titus i. 1 2. note 
 2. And to finish the mythological history of Crete, it was fa- 
 mous for mount Ida, where Jupiter is said to have been pre- 
 served from his father Saturn, and educated by the Curetes, 
 Corybantes, or Idsei Dactyli. 
 
 According to ancient authors, Crete was originally peopled 
 from Palestine. This fact Bochart hath rendered probable, by 
 observing, Canaan, lib. i. c. 15., That that part of Palestine, 
 which lies on the Mediterranean, w^as by the Arabs called Ke- 
 ritha, and by the Syrians Creth ; and that the Hebrews called 
 its inhabitants Crethi, or Crethim^ which the LXX. have trans- 
 lated KgjjTot?, Cretians^ Ezek. xxv. 16., Zeph. ii. 5. That these 
 prophets do not speak of the island of Crete, is plain, from their 
 joining the Philistim with the Crethim, as one and the same 
 people. Accordingly it appears, that the Crethim were a part 
 of the Philistim ; Crethi^ or, as it is in the Chaldee para- 
 phrase, Creth, being declared, 1 Sam. xxx. 14. — 16. to be the 
 land of the Philistines. — Bochart adds. That the Crethi in 
 Palestine were noted archers, and that some of them were em- 
 
 VOL. IV. 2Af 
 
354 PREFACE TO TITUS. Sect. 3. 
 
 ployed by King David as his life-guards. See 2 Sam. viii. 18., 
 XV. 18., XX. 23., 1 Kings i. 38., 1 Chron. xviii. 17., in all v^liich 
 places, they are called, in our translation, Cherethites ; but the 
 original word is Crethi, which the Chaldee paraphrast inter- 
 prets Archers. — These Cretin of Palestine, it is thought, had 
 their name from a Hebrew word, which signifies to destroy, 
 because they made great havock with their arrows ; to which 
 there is an elegant allusion, Ezek. xxv. 16., Vehicrathi eth 
 Crethim, which our translators have rendered, / mil cut off 
 the Cherethites ; but the literal translation is, / will cut off the 
 cutters off, namely, the Crethim. 
 
 Sir Isaac Newton also is of opinion, that Crete was peopled 
 from Palestine, as appears from his Chronology, page 13. 
 where he saith, " Many of the Phoenicians and Syrians, in the 
 «• year before Christ 1045, fled from Zidon, and from King 
 '' David, into Asia Minor, Crete, Greece, and Lybia ; and 
 *' introduced letters, music, poetry, the Octaeteris, metals, and 
 " their fabrication, and other arts, sciences, and customs of 
 *' the Phoenicians. — Along with these Phoenicians, came a 
 " sort of men, skilled in the religious mysteries, arts, and 
 <' sciences of Phoenicia, and settled in several places, under 
 " the names of Ciiretes, Idcei Dactyli,^' Sfc, 
 
 The Crethi fi'om Palestine, who settled themselves in Crete, 
 seem to have given their own name to that island. In their 
 new habitation, they continued to be famous archers, (see 
 Tournefort, vol. i. page 83.) and to exercise all the arts whicli 
 they formerly practised in Palestine ; especially that of navi- 
 gation, which they employed in piracy. They brought with 
 them lijcewise all the vices of the Canaanites, being exceed- 
 ingly addicted to gluttony, drunkenness, and lust. Withal 
 they were extremely covetous, and notorious liars ; in so much 
 that to speak like a Cretian, became a proverb for telling lies, 
 and deceiving : and a Cretian lie, signified the greatest and 
 most impudent lie. — Epimenides, one of their own poets, and 
 Strabo, a native of Crete, have branded the Cretians as no- 
 torious liars ; particularly Epimenides, who, in a verse quoted 
 by Paul, Tit. i. 12., charged them not only with lying, but 
 with gluttony and idleness. And the apostle, ver. 13., de- 
 clared, that these vices constituted their true character. — In 
 fine, Polybius, lib. vi. tells us, that the Cretians were the on- 
 
Sect. 4. PREFACE TO TITUS. 355 
 
 \y people in the world, who found nothmg sordid in money, 
 whatever way it was gained. — This account of the character 
 of the Cretians, shews the propriety of the apostle's injunction 
 to Titus, chap. i. 13., Rebuke them sharply ^ that they may be 
 healthy in the faith, Mr Tournefort, who visited Crete in the 
 beginning of this century, tells us, vol. i. page 84., that its 
 present inhabitants are more virtuous. The gospel, it seems, 
 hath led them to change their manners. 
 
 Crete is now called Caridia, from its chief city, which bears 
 that name. In the year 1204, the Venetians took Canea^ the 
 second greatest city in Crete, and with it the whole island. 
 That city they held till the year 1645, when the Turks con- 
 quered it ; and almost entirely expelled the Venetians from 
 Crete, which they have kept possession of ever since. 
 
 After the gospel was planted in Crete by the apostle, and 
 his assistant Titus, it took such deep root there, and spread 
 itself so widely through the island, that it hath subsisted there 
 ever since ; and is at present the religion of the natives, who 
 are in general of the Greek church. These, on payment of a 
 stated tribute to the Turks, are allowed the exercise of their 
 religion without molestation. 
 
 Tournefort saith, vol. i. p. 23., The environs of Canea are 
 exceedingly beautiful. From the city, to the nearest moun- 
 tains, there are large forests of olive trees, interrupted by 
 fields, vineyards, gardens, and rivulets, bordered with myr- 
 tles : But two-thirds of the country are mountains. Crete, 
 however, in respect of its size, climate and soil, is one of the 
 finest islands in the Mediterranean. And were it cultivated 
 with as much care as it was in former times, it would produce 
 all the necessaries and luxuries of life in the greatest abun- 
 dance : so that the accovnits which ancient authors have given 
 of the number of its cities, and of the multitude of its inhabi- 
 tants, is by no means exaggerated. 
 
 Sect. IV. Of the Time and Place of writing the Epistle to 
 
 Titus. 
 
 Because the apostle desired Titus to come to him at Nico- 
 polis, chap. iii. 12., when he should send to him Artemas or 
 
356 PREFACE TO TITUS. Sect. 5. 
 
 Tychicus to supply his place in Crete, the transcriber, who 
 added the postscript to this letter which our translators have 
 turned into English, hath dated it from Nicopolis in Macedo- 
 nia; following in that conjecture Chrysostom and Theodoret. 
 But if the apostle had been in Nicopolis when he wrote to 
 Titus, he would not have said, I have determined to winter 
 there^ but he would have said, to ^winter here. This circum- 
 stance, together with the apostle's not mentioning his bonds 
 in any part of his letter to Titus, shews that he was at liber- 
 ty w^ien he wrote it. I therefore agree in opinion with those 
 who think the apostle wrote his epistle to Titus from Colosse, 
 while he abode there in the course of this his last apostolical 
 journey, which elided in his second imprisonment at Rome. 
 — Benson says, " the Syriac version, at the conclusion of this 
 " epistle, hath intimated that it was sent to Titus by the 
 " hands of Zenas and Apollos. But that conjecture hath 
 *' been added by a later hand, and is not well grounded. For 
 " from chap. iii. 13. they seem to have been coming to the 
 •« apostle from a distant country, and not to have been lately 
 « with him." 
 
 Sect. V. Of the Purpose for which the Epistle to Titus 
 xvas written. 
 
 The first converts to the Christian faith in Crete, being, as 
 was observed, sect. 2. those Cretian Jews to whom Peter 
 preached on the memorable day of Pentecost, and those Jews 
 in Crete, to whom Peter's converts preached the gospel on 
 their return from Jerusalem, they were all, or most of them, 
 very zealous of the law of Moses. Wherefore, when Paul 
 came into Crete, and converted numbers of the idolatrous in- 
 habitants, we may believe, that the more early Christians in 
 Crete, would address the new converts with great warmth, 
 and insist on their obeying the law of Moses, as absolutely 
 necessary to their salvation. Moreover, to render the law ac- 
 ceptable to these new converts, they no doubt followed the 
 course in which their brethren in other churches walked. 
 They amused the new converts with vain talking, and Jewish 
 fables, and commandments of men, and foolish questions about 
 
Sect. 5. PREFACE TO TITUS. 357 
 
 the law. Nay, they went so far as to affirm, that the sacrifi- 
 ces, and purifications enjoined by the law, duly performed, 
 would procure pardon for them, though they continued in the 
 practice of sin. To this doctrine the Cretians, many of whom 
 were very wicked, lent a willing ear ; in so much, that these 
 corrupt teachers, who seem to have been natives of Crete, and 
 to have been infected with the vices of their countrymen, sub- 
 verted whole families. Tit. i. 11. 
 
 The errors, and bad practices of the judaizing teachers, and 
 of their disciples, the apostle, when he came into Crete, ob- 
 served, and opposed by wholesome instructions and sharp re- 
 bukes. But well knowing how diligent they were in spread- 
 ing their errors, Paul left Titus in Crete to restrain them. 
 And that he might have a number of fit persons, clothed with 
 proper authority, to assist him in opposing the Judaizers, and 
 in maintaining the truth, he ordered him, at parting, to ordain 
 elders, that is, bishops and deacons, in every city. But that 
 he might be at no loss to know who were fit to be invested 
 with these offices, and what line of conduct he himself was to 
 pursue, in discharging the duties of his ministry, the apostle, 
 when he came to Colosse, wrote to him this letter, in which 
 he described the qualifications of the persons who were worthy 
 to be ordained elders, commanded him to rebuke the Judaizers 
 sharply, and mentioned the errors he was particularly to op- 
 pose, the doctrines he was earnestly to inculcate, and the pre- 
 cepts he was constantly to enjoin ; that none of the Cretians, 
 whether teachers or people, might fail in their duty through 
 wlant of information. 
 
 By comparing the epistle to Titus with the two epistles to 
 Timothy, we learn, that the judaizing teachers were every 
 where indefatigable in propagating their erroneous doctrine 
 concerning the necessity of obedience to the law of Moses, as 
 the only means of obtaining salvation ; and that in the most 
 distant countries, they uniformly taught the same doctrine, 
 for the purpose of rendering the practice of sin consistent with 
 the hope of salvation ; and that to draw disciples after them, 
 they encouraged them in sin, by the vicious practices which 
 they themselves followed, in the persuasion that they would 
 be pardoned through the efficacy of the Levitical sacrifices. 
 Only, from the apostle's so earnestly commanding Titus in 
 
358 PREFACE TO TITUS. Sect. $. 
 
 Crete, and Timothy in Ephesus, to oppose these errors, it is 
 probable that the judaizing teachers were more numerous and 
 successful in Ephesus and Crete, than in other places. How- 
 ever, as Titus was a Gentile convert, whose interest it was to 
 maintain the freedom of the Gentiles from the law of Moses, 
 and a teacher of long standing in the faith, the apostle was not 
 so full in his directions and exhortations to him, as to Timo- 
 thy, neither did he recommend to him meekness, lenity, and 
 patience in teaching, as he did to Timothy, but rather sharp- 
 ness, chap. i. 13., ii. 13. Perhaps Titus was a person of a soft 
 and mild temper : whereas Timothy being a younger man, 
 may have been of a more ardent spirit, which needed to be 
 somewhat restrained. 
 
Chap. I. View. TITUS. 359 
 
 CHAP. I. 
 
 View and Ilhistration of the Matters contained in this 
 Chapter. 
 
 IN the inscription of this epistle, St Paul asserted his apos- 
 tleship, not with a view to raise himself in the estimation 
 of Titus, but to make the false teachers in Crete, and all in 
 every age, who shall read this letter, sensible that every thing 
 he ordered Titus to inculcate, was of divine authority, ver. 1, 
 2. — And by calling Titus his genuine son by the common 
 faith, he insinuated to the Cretians, not only that he had con- 
 verted him, but that he was a teacher of the same virtuous 
 dispositions with himself, and as such he gave him his aposto- 
 lical benediction, ver. 3, 4. — Next he put Titus in mind that 
 he had left him in Crete, to ordain elders in every city where 
 churches had been planted, ver. 5. — And to direct him in that 
 important business, he described to him the character and 
 qualifications necessary in bishops and deacons, that ordain- 
 ing to these offices none but persons of that description, they 
 might be able both to instruct the people, and to confiite gam- 
 sayers, ver. 6.-9. — Especially them of the circumcision in 
 Crete, whose character the apostle explained, ver. 10. — and 
 whose mouths he told him it was necessary to stop, because 
 they subverted whole families, by teaching the efficacy of the 
 Jewish sacrifices and purifications to obtain pardon for sinners, 
 even while they continued in their sins, ver. 1 1 . — Wherefore, 
 the apostle ordered Titus sharply to reprove both the teachers 
 and the people who held such doctrines, and to charge them 
 no longer to give heed to Jewish fables and precepts of men, 
 calculated to support that pernicious error; particularly the 
 precepts concerning meats and sacrifices, taught by men who 
 turned away the truth, when it offered itself to them, ver. 13, 
 14. — Withal, to give the faithful an abhorrence of such teach- 
 ers, the apostle observed, that both their understanding and 
 their conscience was polluted, ver. 15. — They professed to 
 know God, but in works they denied him, ver. 1 6. 
 
360 TITUS. Chap. I. 
 
 Old Translation. Greek Text. 
 
 Chap. I. 1 Paul a ser- i HocvKog hi/Kog Ssa, aro- 
 
 vant of God, and an apostle ^Q^og ^5 J^^-j^ X^i$8, Kara sr/- 
 of Jesus Christ, according ^^^Ukt^ 0a^, Tcai imym- 
 
 to the faith of God's elect, ^ . > p . 
 
 and the acknowledging of ''' ^^^^^'^^ ^^^ ^^^^ ^^^^^^'^^ 
 the truth which is after god- 
 liness ; 
 
 2 In hope of eternal life, 2 E-r' gX^/^/ ^oj^^ aiuvia^ 
 which God, that cannot lie, ^y ^myfiCi.OLro a-^gy^;;? 020^, 
 promised before the world ^^^ ^^,,^, ai^mc^v, 
 
 Degan ^ 
 
 3 But hath in due times 3 E^ai'S^^(ys ^s zaiPOig idiosg 
 manifested his word through ^^^ xq^qj; c^yrj^, 2V z'^^vyiJbari 
 preaching, which is commit- 
 
 Ver. 1. — 1. Paula servant of God. In some of his other epistles, 
 Paul calls himself, ^aXo^ Ua-a X^i^8j a bondman of Jesus Christ, But 
 the present is the only one, in which he calls himself, ^a^^og 088, a 
 bondman of God. This appellation he took, probably because the 
 Judaizers in Crete affirmed, that he had apostatized from God, 
 when, as an apostle of Christ, he received into God's church the 
 uncircumcised Gentiles, and thereby freed them from obeying 
 the law of Moses, as a term of salvation. 
 
 2. An apostle of Jesus Christ. To distinguish himself from other 
 good men who are all servants of God, Paul calls himself «n apostle 
 of Jesus Christ: one clothed with authority to teach mankind true 
 religion. 
 
 3. In order to thejaith. So I translate the preposition K»rec, af- 
 ter Theophylact and CEcumenius ; because the common transla- 
 tion, which implieth that Paul was made an apostle according to 
 the faith of God* s electa is hardly sense. Besides, the preposition 
 jtesTcc, in the end of this verse, and 2 Tim. i. 1., signifies in order 
 to, 
 
 4. Of the elect of God. The Gentiles are called the electa 2 Tim. ii. 
 lO., and an elected generation, 1 Pet. ii. 9., for a reason assigned 
 1 Pet. i. 1, note, — Paul was made an apostle of Jesus Christ for 
 the purpose of persuading the Gentiles to believe the gospel. 
 
 5. Acknoudedgment of the truth xvhich is in order to godliness. The 
 doctrine of the gospel in general, is here called the truth vohichis in 
 order to godliness, to distinguish it from the falsehoods of heathen- 
 ism, which tended to promote vice ; and even to dii-tinguish it 
 from the ordinances of the law of Moses, which were only shadows 
 and obscure representations of true religion, and whose only in- 
 fluence was to purify the flesh. — Some are of opinion, that by the 
 truthy in this passage, the apostle meant the true doctrine of" the 
 gospel concerning the salvation of the Gentiles by faith. 
 
Chap. I. 
 
 TITUS. 
 
 361 
 
 New Translation. 
 
 Chap. I. 1 Paul, a ser- 
 vant of God, * {^i) and an 
 apostle of Jesus Christ,^ 
 (kxtcc, 228,) in order^^ to 
 the faith of the elect* of 
 God, and the acknow- 
 ledgment of the truth, 
 which is in order to god- 
 liness y' 
 
 2 In hope of eternal 
 life, which God, wJio can- 
 not lie, promised,^ before 
 the times of the ages^ 
 (See 2 Tim. i. 9, 10, 11.) 
 
 3 But hath manifested 
 in ITS proper season, {rev 
 Aoyov) his promise^ hy the 
 
 Commentary. 
 Chap. I. 1 Paid (^»Ao$, see 
 Rom. i. 1. note 1.) « servant of God, 
 a?id an apostle of Jesus Christ, sent 
 forth by him, in order to promote 
 the faith of the Gentiles, the elected 
 people of God, and to persuade them 
 to achwided^e the gospel, "whose end 
 is to make meji godly and virtuous 
 in every respect; 
 
 2 In hope that they shall also ob- 
 tain that resurrection to eternal life, 
 which God, *who cannot lie, promised 
 to believers of all nations, in the 
 persons of Adam and Abraham, 
 long before the Jemsh dispensation 
 began, 
 
 3 The knowledge of God's pro- 
 mise was long confined to the Jews; 
 hut he hath manifested to all in its 
 
 Ver. 2. — 1. Which God 'who cannot lie promised. The promise 
 here referred to is that which God made to Adam and Eve and 
 their posterity, at the fall, when in passing sentence on the ser- 
 pent, He said of the seed of the woman, It shall bnuse thy head. 
 The same promise was renewed in the covenant with Abraham ; 
 In thy seed shall all the nations of the earth be blessed. — That this was 
 a promise of eternal life to all believers, see proved, Ess. v. sect. 6. 
 See also 2 Tim. i. 9. 
 
 2. Before the times of the ages. U^o ^^ovc>jv unjvtAiv. Supposing 
 the word emuvtogm this clause to signify eternal, the Jiteral transla- 
 tion of the passage would be, before eternal times. But that being 
 a contradiction in terms, our translators, contrary to the propriety 
 of the Greek language, have rendered it, before the world began. — 
 As Locke observes on Rom. xvi. 25., the true literal translation is, 
 before the secular times ; referring us to the Jemsh Jubilees, by which 
 times were computed among the Hebrews; as among the Gentiles 
 they were computed by generations of men. Hence Col. i. 26., 
 The mystery ivhich was kejot hid wtto ruv aimm x.cn cctto rav yivsav^frcm 
 the ages, andfrom the generations, signifies, the mystery which was 
 kept hid from the Jews and from the Gentiles. See this explain- 
 ed, Rom. xvi. 25. note 3. 
 
 Ver. 3. — 1. His promise. Toy Xoyov literally his word; namely, 
 of promise. We have the expression complete, Rom. ix. 9., ETi^uy 
 ytXtui yu^ Aoyc? ovio^, For the Word of promise was this. 
 
 2. / am intrusted according to the commandment of God. By af- 
 
362 
 
 TITUS. 
 
 Chap. J. 
 
 ted unto me, according to 
 the commandment of God 
 our Saviour; 
 
 4 To Titus, mi7ie own 
 son after the common faith : 
 Grace, mercy, and peace, 
 from God the Father, and 
 the Lord Jesus Christ our 
 Saviour. 
 
 5 For this cause left I 
 thee in Crete, that thou 
 shouldest set in order the 
 things that are wanting, and 
 ordain elders in every city, 
 as I had appointed thee. 
 
 6 If any be blameless, 
 the husband of one wife, 
 having faithful children, not 
 accused of riot, or unruly. 
 
 gTJ/Cgy^^V iyoj ZOCT STTlTOCyyiV 
 
 TH (Tcoryj^og rjfjjcov Sea' 
 
 4" Tirof yvriaiu rsxv&f zaroc 
 zoiurjv TSisiv xoL^ig^ sksog, ei^rjvij 
 aTTo Sea z^ar^og, aoci Kv^ia 
 lyiaa X^isa ra acorri^og ri^c»)V. 
 
 5 Ti^ro yoLgiv zariki'Tov eg 
 
 iV K^rjT'/Ji iVCC roc kSiTOVTCC sxt- 
 
 ^lop^cufTyj, Koct x,ocrcc^rj(T7ig zara 
 TSo\iv zo^sff^vTS^iigf cog lyu aot 
 hsTa'iocf/j'/jv' 
 
 6 E/ T/? estv avByxXi^og, 
 (Jbtccg yvvaizog avrj^, rezvcx, iyjov 
 
 r/a^, ri awTToroLzIci, 
 
 firming that Christ intrusted him with the preaching of the gospel 
 according to the commandment of God ; or, as it is expressed 
 1 Cor. i. 1., 2 Cor. i. 1., By the xvill of God, the apostle hath car- 
 ried his own authority to the highest pitch. Jesus Christ made 
 him an apostle ; but he did it by the commandment of God, from 
 whom, therefore, as well as from Christ, Paul received his apostle- 
 ship. 
 
 3. Our Saviour. The title of Saviour is given to the Father in 
 other passages, Luke i. 47., 1 Tim. i. 1. Jude, verse 24., for the 
 reasons mentioned Tit. ill. 4. note. 
 
 Ver. 5. — 1. Set in order the things wanting 'ivec ret XuTrovrec ivi' 
 ^io^^ua-vi : This Estius translates, that thou mightest rectify the things 
 which were left, namely, uncorrected, at my departure. Erasmus, 
 to express the force of the preposition stt* in iTn^io^^cixryi hath here 
 Pergas corrigere. 
 
 2. And ordain in every city. The apostle did not mean that el- 
 ders were to be ordained in every city of Crete ; but only in every 
 city where the converts were so numerous as to form a church. — 
 The Greeks used the word Ud'hi^, to denote a city, or a village in- 
 discriminately. Here it signifies both. 
 
 3. Elders, that is bishops and deacons. For the name elder be- 
 ing given to all who held sacred offices in the church, 1 Tim. v. 17. 
 note 1., the ordaining of elders here, as Acts xiv. 23., signifies the 
 ordaining, both of bishops and deacons. Jerome, in liis commen- 
 tary on this j)assage, as. well as in his letter to Evagrius, Ep. S5.t af- 
 firms, that in the first age, l)i:>hop anil picshytcr^ or elder, was one 
 
Chap. I. 
 
 TITUS. 
 
 363 
 
 preaching with which I 
 am intrusted according 
 to the commandment'^ of 
 God our Saviour;^ 
 
 4 To Titus MY genuine 
 son, (kxtcc) hy the com- 
 mon faith : (See Jude 
 verse 3. notes 2. 4<.) 
 Grace, mercy, and peace, 
 from God the Father, 
 and the Lord Jesus 
 Christ our Saviour. 
 
 5 For tliis purpose I 
 left thee in Crete, that 
 thou mightest set in or- 
 der the things wanting,^ 
 and ordain in every city^ 
 elders,* as I commanded 
 thee. 
 
 6 If any one be blame- 
 less, the husband of one 
 wife, (1 Tim. iii. 2. note 
 1 . ) having believing chil- 
 dren, ^ not accused of Wo- 
 tous living,'^ nor unruly.^ 
 (1 Tim. iii. 4, 5.) 
 
 proper season, his promise, by the 
 preaching of the gospel, with which 
 I am intrusted hy Christ, according 
 to the commandment of God, the ori- 
 ginal contriver of the method of our 
 salvation ; 
 
 4 To Titus, my genuine son by the 
 common faith, the faith in Christ 
 which the Gentiles are permitted to 
 have in common with the Jews, I 
 wish gracious assistances, merciful 
 deliverances, ajid eternal life from 
 God the Father, and the Lord Jesus 
 Christy the accomplisher of our sal- 
 vation. 
 
 5 For this purpose I left thee in 
 Crete, that thou mightest supply the 
 ^7zzw^5wa/i^mgin the churches there, 
 arid in particular ordain in every ci- 
 ty, where there are churches, elders, 
 as I commanded thee. I will there- 
 fore describe the character and qua- 
 lifications of the persons thou ought- 
 est to make elders. 
 
 6 If any one be in the eye of the 
 world, blameless, the husband of one 
 wife at a time, having children who 
 are Christians, and who are not ac-' 
 cused- of riotous living, nor axe diso- 
 bedient to their parents ; persons of 
 this character ordain bishops, that 
 they may assist thee in opposing the 
 Judaizers, ver. 10, 11. 
 
 and the same. And quotes this and other passages in support of 
 his opinion ; but that afterwards, to remove schisms, it was univer- 
 sally agreed that one chosen from among the presbyters should be 
 raised above the rest, to whom the whole care of the church was 
 to belong. Hence Jerome inferred, that the pre-eminence of bi- 
 shops above presbyters, is owing more to the custom of the church, 
 than to the command of Christ. 
 
 Ver, 6 — 1. Having believing children. The apostle required that 
 the children of him who was to be ordained a bishop, should be 
 Christians, and of a sober behaviour; because the infidelity and 
 vices of children, at least in the eyes of the vulgar, bring some 
 
364" 
 
 TITUS. 
 
 Chap. I. 
 
 7 For a bishop must be 
 blameless, as the steward of 
 God ; not self-willed, not 
 soon angry, not given to 
 wine, no striker, not given 
 to filthy lucre ; 
 
 8 But a lover of hospita- 
 lity, a lover of good men, 
 sober, just, holy, temperate ; 
 
 9 Holding fast the faith- 
 ful word as he hath been 
 taught, that he may be able, 
 by sound doctrine, both to 
 exhort and to convince the 
 gainsayers. 
 
 10 For there are many 
 unruly and vain talkers and 
 deceivers, specially they of 
 the circumcision : 
 
 11 Whose mouths must 
 be stopped ; who subvert 
 
 7 As/ ya^ TOP STifrxoTOu cc- 
 
 ziraooivov, ff^yj ttXtjkttjv^ [Jbyj atcr- 
 
 8 KKKo, ^ikdiivov^ (pikaya- 
 ^of, aco(p^ova^ ^t/catou, oaiov, gy- 
 
 hihcc')(/iv^ Tvi^a Xoya, Iva hvvarog 
 
 zaXio, rri vyiaivacrr!, fcai rag 
 avTikzyovrag i\zyyjiv. 
 
 10 E/c/ yoL^ zsoXkoi zai avv- 
 'TTOTaKTOi (JUccTaiokoyoi, Tcai (p^s- 
 
 {/jTig- 
 
 11 'Ovghi i'7n^o(jbiZsiv' oi- 
 
 blame on their parents. And therefore it is added, in the next 
 verse,ybr a bishop must be blameless. 
 
 2. Riotous living. Aa-oinxq. This signifies not only the gratifi- 
 cation of venereous desires, but the luxury of the table, and all in- 
 temperance in the enjoyment of sensual pleasures. Thus of the 
 prodigal son it is said, Luke xv. 13., That he iJoasted his siibstance, 
 Zoav cca-uTcogj living riotously. 
 
 3. Nor unruly. AwTrorxKra. This in the Syriac version is, (ne^ 
 que immorigeri ince crapula)^ not refractory through full feedings in 
 allusion to brute animals, which the better they are fed, become 
 the more ungovernable. — Seeing a minister's reputation and use- 
 fulness depend, in some measure, on the good behaviour of all the 
 members of his family, his children especially ought carefully to 
 avoid every indecency of conduct, from that consideration, as well 
 as from the consideration of the advantages for religious improve- 
 ment, which they enjoy by living with him. 
 
 Ver. 8. Prudent. 'Za(p^om. This quality consists in the govern- 
 ment of our angry passions, so that on all occasions we behave with 
 prudence. It differs from syx^aryj, temperate^ which signifies one 
 who bridles his lusts, especially those which are gratified by meat, 
 and drink, and women. 
 
 Ver. 9. Holding fast the true doctrine. So uvrixof^ivov m ttith Ae-/*, 
 should be translated. For tti^h in the sense o\' faithful, is only ap- 
 plicable to persons ; and Aoyo? is a woid of very general meaning. 
 
Chap. L 
 
 TITUS. 
 
 365 
 
 7 For a bishop should 
 be blameless as the stew- 
 ard of God; not self- 
 willed, not frone to an- 
 ger, not -given to wine, 
 not a striker, not one who 
 makes gain hy base me- 
 thods : 
 
 8 But hospitable, (I 
 Tim. iii. 2. note 7.) a lo- 
 ver of good men, pru- 
 dent^ just, holy, tempe- 
 rate: 
 
 9 Holding fastHhe^/7/^ 
 doctrine (^kxtx t>jv ^i^a^my 
 39.) as he hath been 
 taught, that he may be 
 able, by the teaching 
 which is wholesome, both 
 to exhort and to confute 
 the gainsayers. 
 
 10 For there are ma- 
 ny unruly and foolish 
 talkers^ and deceivers,*^ 
 especially those of the 
 circumcision, 
 
 1 1 Whose mouths 
 must be stopped, who 
 
 7 For a bishop should be free from 
 blame, as becomes the steward of the 
 mysteries of God, 1 Cor. iv. 1 . He 
 should 7tot be headstro7ig, nor ready 
 to fall into a passion, nor addicted 
 to wine ; Not a striker of those who 
 displease him ; not one who loves 
 money so much that he makes gain 
 by base methods; (1 Tim. iii. 3. 
 note 2.) 
 
 8 But instead of loving money, 
 hospitable, a lover of good men, pru- 
 dent in conduct,yz«/f in his dealings, 
 holy in speech, and temperate in the 
 use of every sensual pleasure. 
 
 9 He should hold fast the true 
 Christian doctrine as he hath been 
 taught it by the apostles, that he 
 may be able, by wholesome teachings 
 both to instruct them who desire in- 
 struction, and to confute false teach- 
 ers who speak against the truth to 
 overturn it. 
 
 10 For there are many teachers, 
 who being unsubjected to us, talk in 
 a foolish manner concerning genea- 
 logies and fables, awe? deceive others; 
 of this sort especially are the Jewish 
 teachers, 
 
 1 1 Whose mouths must be stopped, 
 neither by persecution nor force. 
 
 See Ess. iv. 60. — There is a great beauty in the word «.yi%y^c^ivbi, 
 as here used. It signifies the holding fast the true doctrine, in op- 
 position to those who would wrest it from one. By this character, 
 all the Judaizers in Crete were excluded from being bishops; and 
 in Ephesus from being deacons, 1 Tim. iii. 9. 
 
 Ver. 10. — 1. Foolish talkers. Mi^tT^ioAoyo* are persons who utter 
 a multitude of foolish and trifling things, on the subjects concern- 
 ing which they speak. 
 
 2. And deceivers. <^e,^vot7rurcci, Mentium deceptores. Teachers 
 who delude the minds of their disciples with false opinions, in or- 
 der to reconcile their consciences to wicked practices. 
 
 Ver. 11. — 1. Who subvert 'whole families ; that is, make whole fa- 
 milies go over to Judaism, by wresting the true Christian doctrine 
 
366 TITUS. Chap. L 
 
 whole houses, teaching nvzg oXag otzag amr^BTuffi, di- 
 
 things which they ought ^afffcovng a (juri ^s/, cctffxeii ^bp- 
 
 not, for filthy lucre's sake. ^^^ yap/v. ^ 
 
 12 One of themselves, 12 E/T5 rig sg avTMi^ ihog 
 et^^w a prophet of their own, ^^^^^ '7rP0(p}^r?^g, Kp'^reg an 
 said, The Cretians are al- r,.,^^, L..,., ov 
 
 ways liars, evil beasts, slow- ^^"^"'' "''"'■"' ^"g'"' y"^^?^« 
 
 bellies. "?y"'- 
 
 13 This witness is true: 13 'H (JjCt^rv^ioc ccvtt] s?iv 
 wherefore rebuke them aX;?^;?^ ^/ ?5v amai' gXsy^s a^- 
 sharply, that they may be ^^^ o^^oro//.^?, /Vos yy/a/v^^r/v gv 
 sound m the laith : . ' 
 
 14; Not giving heed to 14 M?? zc^ocs^ovrs^ Is^^a/- 
 
 Jewish fables, and command- -^oig (Lvdoig, zai ivro\aig av^^a- 
 
 mentsofmen, that turn from ^^^ aTTO^PBipotJUzmv mv oCkn- 
 
 the truth. ^g^^^^ 
 
 from them. The metaphor is taken from those who overturn houses, 
 by undermining their foundations. 
 
 2. Teaching thmgs 'which they ought not, for the sake of sordid gain. 
 The things which the false teachers, contrary to their conscience, 
 inculcated for the sake of drawing money from the Jewish con- 
 verts, were, the necessity of obeying the law of Moses in order to 
 salvation ; the efficacy of the Levitical atonements, to procure 
 pardon for those who continued in their sins ; and the merit of be- 
 ing descended from Abraham, whereby all his children, without ex- 
 ception, were thought entitled to eternal life. Hence the Jews 
 were so extremely anxious about their genealogies : Hence also the 
 apostle in this, and in his epistles to Timothy, severely condemn- 
 ed genealogies, and the fables therewith connected. See Tit. iii. 
 9. note 1. 
 
 Ver. 12 — 1. One of themselves, a prophet. This was the poet 
 Epimenides, who among the Romans was reputed to have fore- 
 told future events. Cicero, speaking of him, Divinat. Lib. i. says, 
 he was fidura prcBsciens, et vaticinans per fur or em ; One xvho fore- 
 hne'vd and foretold things future by ecstasy. Besides, as all poets 
 pretended to a kind of inspiration, the name prophet and poet were 
 used as synonymous, both by the Greeks and Romans. Clem. 
 Alex. Strom. Lib. vi. informs us that the Egyptians called those 
 prophets, who presided over their sacred rites ; and that the apostle 
 did not scruple to give that title to Epimenides, because he was 
 esteemed a prophet by the Greeks. 
 
 2. Hafh said, the Cretians, &c. Epimenides said this in his book, 
 ng^< ^^/io-uijv, Concerning oracles. Glassius hath quoted the passage 
 entire, pa^^e 207 "J. — The Cretians were universally hated and brand- 
 ed as liars by the other (ireeks, because, as VVarburton remarks, 
 
Chap. I. 
 
 TITUS. 
 
 367 
 
 subvert^ whole families^ 
 teaching things which 
 they ought not/^ for the 
 sake of sordid gain. 
 
 1 2 One of themselves, 
 a prophet^ of their own, 
 hath said,' The Cretians 
 ARE always hars, evil 
 nsoild beasts, lazy bellies.^ 
 
 13 This testimony is 
 true;yor which cause re- 
 buke them sharply,^ that 
 they may be healthy in 
 the faith ; 
 
 14 Not giving heed to 
 Jewish fables, and pre- 
 cepts of men,^ who turn 
 aijoay the truth /^ 
 
 but by dear and strong reasoning, 
 because they carry off whole families 
 to Judaism, teaching things which 
 they ought 7iot^ for the sordid pur- 
 pose of drawing money from their 
 disciples. 
 
 1 2 The Judaizers in this are true 
 Cretians, agreeably to what one of 
 themselves, a prophet of their own, 
 hath said : The Cretians are exceed- 
 ingly addicted to lying, and of a sa- 
 vage noxious disposition, and lazy 
 gluttons. 
 
 1 3 This testimony concerning the 
 Cretians is just ; for which cause I 
 order thee to rebuke them and their 
 disciples, sharply, that laying aside 
 their wicked principles and prac- 
 tices, they may be healthy in the 
 
 faith ; 
 
 1 4- ^ot giving heed to Jewish fa- 
 bles concerning the law, and to pre- 
 cepts concerning meats, enjoined by 
 men who turn away true doctrine, 
 from themselves and others, as a 
 thinof noxious. 
 
 Divine Legat. vol. i. p. 159., by shewing in their island the tomb 
 of Jupiter the father of Gods and men, they published what the rest 
 of the Greeks concealed in their mysteries ; namely, that their gods 
 were dead men — The character given of the Cretians by Epime- 
 nides was applied with propriety by the apostle to the Judaizers, 
 because they were natives of Crete. 
 
 3. Evil "wild beasts, lazy bellies. By calling the Cretians evil mid 
 beasts, the poet insinuated, that they were of a fierce, ravenous, 
 noxious disposition ; and by adding lazy bellies, he signified that 
 they were lazy gluttons ; as averse to action, as wild beasts are, 
 after gorging themselves with their prey. 
 
 Ver. 13. For which cause rebuke them sharply. hTctrt^wi' This 
 metaphor is taken from surgeons, who, in curing their patients, are 
 sometimes obliged to cut their flesh in such a manner as to give 
 them great pain. Titus was to reprove the Cretians cuttingly or 
 sharply. But the sharpness of his reproofs was not to consist in 
 the bitterness of the language which he used, nor in the passion 
 with which he spake. Reproofs of that sort have little influence 
 to make one healthy, either in faith or practice. It was to con- 
 sist in the strength of the reasons with which he enforced his re- 
 
368 TITUS. Chap. III. 
 
 15 Unto the pure all 15 Uavra (Jbev xa'^a^a, roig 
 things are pure ; but unto ^^^aooig' roig h UAUAaafMmg 
 them that are defiled and ^_. ,,L.^. ^, a -v-v 
 unbelieving zs nothing pure: ^ r 
 buteventheu' mind and con- ff^^'^^^^' «^^^^ ^«' v.^ ;.«; 
 science is defiled. ^ ffyvs/dpyc/^ 
 
 16 They profess that they \q (^zov oiLOkoyaGiv eihmty 
 know God, but in works ^^^^ ^^ ,, a.t^j^vra/, |3asXy;t- 
 thev deny fiini : bemo* abo- a 
 
 mmable, and disobedient, a ^ ^ 
 
 and unto every good work '^"■'' ^y' '^r'^^"' «3<"'"'/*<"- 
 reprobate. 
 
 proofs, and in tlie earnestness and affection widi which he dehvered 
 them ; whereby the conscience of the offenders being awakened, 
 would sting them bitterly. 
 
 Ver. 14«. — 1. Precepts of men. From the following ver. 15., it 
 appears, that the aposde had now in his eye the precepts of the 
 Judaizers concerning meats clean and unclean ; which, although 
 originally the precepts of God, were now abolished under the gos- 
 pel. Wherefore, if these were any longer enjoined as obligatory, 
 they were not enjoined by God, but were the precepts of men. 
 
 2. Who turn aivay the truth. The apostle, by a beautiful figure, 
 represents the truth as offering itself to the Judaizers, and the Ju- 
 daizers as turning it away with contempt. 
 
 Ver. 1.5. — All meats are pure to the pure. The word 7neats is want- 
 ing in the original, but must be supplied, the expression being el- 
 liptical. See 1 Cor. vi. 12. note. — As the Jews reckoned them- 
 selves the only holy people on earth, it must have been extremely 
 displeasing to the false teachers of that nation, to find themselves 
 represented as ;3o//it^<?rf like the Gentiles. In other passages also, 
 the apostle gives these teachers the opprobrious names with which 
 they stigmatized the Gentiles. See Philip, iii. 2. — If the reader 
 thinks the apostle is not speaking, in this and in the preceding 
 verse, of the Judaizers who insisted that the precepts of the law of 
 Moses concerning meats were still obligatory, he may be supposed 
 
 CHAP. II. 
 
 View and Illusfralion of the things contained in this Chapter. 
 
 ri^HE apostle, having directed Titus to ordain elders in cve- 
 
 1- ry city, and described the character and qualifications of 
 
 the persons he was to invest with offices in the church ; also. 
 
Chap. II. 
 
 TITUS. 
 
 View. 
 
 369 
 
 15 All MEATS indeed 
 ARE pure to the pure ; ' 
 but to the polluted and 
 unfaithful'^ nothing is 
 pure, (<«AA«6, IS.) for both 
 their understanding and 
 conscience is polluted. 
 
 16 They profess to 
 hioiiD God, but by works 
 they deny him, being 
 abominable and disobe- 
 dient, and (^go?, 290.) 
 concerning every good 
 work, {oc^oKif*.oi^ Rom. i. 
 28. note 3.) without dis- 
 cernment. 
 
 1 5 All meats indeed are pure to 
 the well informed and well disposed. 
 But to those who are polluted by in- 
 temperance, and who are unfaithful 
 to Christ, 710 kind of meat is pure ; 
 for both their understandingand con- 
 science is polluted by their intem- 
 perate use of the meats which the 
 law reckons clean. 
 
 1 6 They of the circumcision pro- 
 fess to know the will of God better 
 than others ; but by their works they 
 deny him ; being abominable on ac- 
 count of their sensMQWij^ and disobe- 
 dience to the express commands of 
 God, and to every good work without 
 discernment : They neither know 
 nor approve of any good work. 
 
 to have had in his eye, those Pythagorean Gentiles and Essene 
 Jews, who, before their conversion, thought it sinful to eat any 
 kind of animal food; and who, since their conversion, still conti- 
 nued in the same persuasion. 
 
 2. And U7 faithful. This is the proper translation of the word 
 axtT6t<;y because the apostle is not speaking o^ imbelievers or heathens^ 
 but of such believers as were unfaithful to Christ, by living in in- 
 temperance and debauchery. 
 
 Ver. 16. They profess to know God. They boast of having the 
 true knowledge of God's will from the Mosaic revelation, and on 
 that pretence they set their doctrine in opposition to and above the 
 doctrine of the apostles. But by the wickedness of their lives, they 
 shew themselves to be utterly ignorant of God, and of every thing 
 that is good; consequently they deserve no credit from the disci- 
 ples of Christ, as teachers. 
 
 having laid open the bad character and evil practices of the 
 Judaizers in Crete, and ordered him to rebuke them sharply, 
 he in this chapter gave him a short view of the duties of his 
 office as superintendant both of the teachers and of the people 
 in Crete. He was, in opposition to the Judaizers, to incul- 
 cate on the people such precepts only as were suitable to the 
 whol&some doctrine of the gospel, ver. 1. — And with respect 
 VOL. IV. 2b f 
 
S70 View. TITUS. Chap. II. 
 
 to the aged men who held sacred offices, he was to enjoin them 
 to be attentive to the behaviour of those under their care ; to 
 be grave in their own deportment ; prudent in giving admo- 
 nitions and rebukes ; and spiritually healthy by faith, love, pa- 
 tience, ver. 2 — In like manner, those aged women who were 
 employed to teach the young of their own sex, he was to ex- 
 hort to a deportment becoming their sacred character. They 
 were neither to be slanderers nor drunkards ; but to be good 
 teachers, ver. 3. — In particular, they were to persuade the 
 young women who were married to do their duty to their hus- 
 bands, their children, and their families, that the gospel might 
 not be evil spoken of through their bad behaviour, ver. 4, 5. 
 On young men he w^as to inculcate the government of their 
 passions, ver. 6. — But, above all, both in teaching and beha- 
 viour, Titus was to make himself a pattern of the virtues which 
 he enjoined to others, ver. 7, 8. — And because the Judaizers, 
 
 Old Translation. Greek Text. 
 
 Chap. II. 1 But speak i 2v h \aku a zs^i'TTZi m 
 
 thou the things which be- {.y^^^.^^y^ hdaGzaXia. 
 
 come sound doctrme; ' * 
 
 2 That the aged men 2 U^Zff&VTocg v^ipocXiag umi, 
 be sober, grave, temperate, cf^uj^ag^ (Ta)(pPomg, vyiocmvrag 
 sound m faith, in charity, m ^^ ^^^^^^ ^^ ^^^^^^ r^ v^o^L^^ 
 
 3 The aged women like- ' 3 TL^ia^vrihag uffavTug sp 
 wise, that t/iei/ be in beha- ^ccra^rju^ari kpOTTPS'Tretg, m ha- 
 viour as becometh holiness, p^ •i% W-i 
 not lalse accusers, not given -v ^ ^' . * 
 
 to mucl^ wine, teachers of ^^''"«' ««Xo3<3a^;£aXsj. 
 good things. 
 
 Ver. 1. Wholesome doctrine. 'ryixivyiFvi. True doctrine is called 
 xjoholesome, because it invigorates all the faculties of the soul, and 
 keeps them in a healthy state. 
 
 Ver. 2. That aged men. n^ia-cvru^, the word used here, common- 
 ly signifies an old man. But Le Clerc, in his additions to Ham- 
 mond, hath shewed that the LXX. use it to denote an office of 
 dignity. Wherefore Tr^nrZvTxg being of the same signification with 
 7r^i<r^vTi^ii?, it may be translated in this passage elders. In support 
 of this translation, I observe that the virtues which Titus was to 
 inculcate on aged men, are the same with those which Timothy 
 was to inculcate on bishops and deacons. They were to be vn^x- 
 A<»?, a-iuyagy (ra><p^6vxi;y vigilant, gravc, prudent. See 1 Tim. \\\. 2. 8. 
 
 Ver. 3. — 1. 2'hat aged women. Though the word U^io-tvrtdxg 
 
Chap. II. 
 
 TITUS. 
 
 View. 
 
 371 
 
 to allure slaves to their party, taught that under the gospel 
 slaves are free, Titus was to inculcate on slaves obedience to 
 their masters, diligence in their work, and honesty in every 
 thing committed in trust to them, ver. 9, 10. — Withal, to 
 make the Cretian bishops and people sensible of the impiety of 
 the doctrine of the Jewish teachers, concerning the efficacy of 
 the Levitical sacrifices in procuring pardon for impenitent sin- 
 ners, the apostle declared that the gospel was given for this 
 very purpose, to teach men that denying ungodliness and 
 worldly lusts, they should live soberly, &c. in expectation of a 
 future judgment, ver. 11.-14. — These things the apostle or- 
 dered Titus to teach in the plainest and boldest manner, agree- 
 ably to the authority with which he was invested as an evan- 
 gelist, ver. 15. , 
 
 New Translation. 
 
 Chap. II. 1 But do 
 thou (a<»A£<, B5,) inculcate 
 the things which become 
 *wholesome^ doctrine. 
 
 2 That aged men ' be 
 vigilant, grave, prudent j 
 healthy by faith, love^ pa- 
 tience. 
 
 3 That aged women, ^ 
 in like maniier, be in de- 
 portment'^ {li^ax^iTruti) as 
 becometh sacred personSy^ 
 not slanderers, 7iot en- 
 slaved to much wine,^ 
 good teachers. 
 
 Commentary. 
 Chap. II. 1 The fables and com- 
 mandments of men, taught by the 
 Judaizers, sicken the soul. But do 
 thou iiiculcate the practices "which are 
 suitable to the wholesome doctrine of 
 the gospel. 
 
 2 That aged men, who hold sacred 
 offices, be attentive to the behaviour 
 of their people, venerable in their 
 own manners, prudent in their be- 
 haviour, spiritually healthy by faiths 
 love, patience, 
 
 3 That the agedis)omen,^^o\\\ the 
 church employs to teach the young 
 of their own sex, in like manner, be 
 in speech and behaviour as becometh 
 persons employed in sacred offices ; 
 7iot sla7iderers, not enslaved, to much 
 wine, but good teachers. 
 
 commonly signifies aged tvomen indiscriminately, it evidently de- 
 notes in this verse, such aged women as were employed by the 
 church, in teaching the young of their own sex the doctrines and 
 precepts of the Christian religion. For, they were to be in speech 
 and behaviour, h^cTr^iTrug, as became sacred persons ; and, KccXo^itota-- 
 KxXui, good teachers. These characters, especially the last men- 
 tioned, did not belong to aged women in general, but only to 
 such of them as were employed in teaching. The things which 
 
372 
 
 TITUS. Chap. IL 
 
 4 That they may teach 4 'Iva (rco(poovi^Mffi rag vBOtg 
 the young women to be so- (piXafh^ag zimi^ (pi^onzvag^ 
 ber, to love their husbands, 
 
 to love their children ; 
 
 5 To be discreet, chaste, 5 2^(pgovaj, ayvag, otpca^yg, 
 keepers at home, good, obe- ayoj^aj, VTroraffdoyAvccg roig 
 dient to their own husbands, ^^^Q^r ^vlgaaiv, im (Mrj 6 "Koyog 
 that the word of God be not ^^ q^^ R\aa(pn^r^rm, 
 blasphemed. 
 
 6 Young men likewise ex- 6 Tj^? vzuri^ag ucfccvToog wa- 
 hort to be sober-minded. qpLTCcCkii (Tik)(p^oviiv, 
 
 7 In all things shewing , 7 Ilsg/ TXJOLvrci (Tiocvrov 'Tta- 
 
 thyself a pattern of good pzyji^jivog kvtcov roChMV s^ycov, 
 
 works, in doctrine shewing ^^ ^.^ hlaaza\iu. ahd^^o^iav, 
 
 uncorruptness, gravity, sin- '^^^^^ a(p^aPfTiau, 
 cerity. 
 
 these persons were to teach the young under their care, are men- 
 tioned ver. 4, 5. See 1 Tim. iii. 11. note 1. 
 
 2. In deportment. The word KocToca-rvi^xTt denotes, not only the 
 dress, but the carriage of the body : So is fitly translated, deport- 
 ment. 
 
 3. As becometh sacred persons. The aged women employed by 
 the church to teach the young, are fidy called sacred persons, be- 
 cause the office they were employed to discharge was a sacred of- 
 
 Jice ; as was shewed, 1 Tim. v. 16. note 1. 
 
 4. Not slanderers. This was required in the same order of fe- 
 male teachers, 1 Tim. iii. II. 
 
 5. Not enslaved to much limine. This is a qualification required in 
 .the deacons, 1 Tim. iii. 8. 
 
 Ver. 4. That they may persuade. So cruip^ovi.'^cfxri may be trans- 
 lated. See 2 Tim. i. 7. note 2. 
 
 Ver. 5. — 1. Careful of their families. The word 0<x«§^^5, signi- 
 fies, both those ijoho keep at home, and those -who take proper care of 
 their families. In this latter sense I understand it here, with Eis- 
 ner and the Vulgate. 
 
 2. That the ivord of God may not he evil spoken of. The exhor- 
 tation to be good wives and mothers, which aged women were or- 
 dered, in this passage, to give to the young under their care, is 
 not to be considered merely as a rule by which those are to govern 
 themselves, who are intrusted with the office of teaching others ; 
 but young women are more especially to consider it as a rule for 
 directing their own conduct ; that by their conjugal affection, their 
 care in educating their children, their chastity, their prudent eco- 
 nomy, their sw'eetness of disposition, and subjection to their hus- 
 
Chap. II. 
 
 TITUS. 
 
 373 
 
 4 That they may per- 
 suade^ the young women 
 to be lovers o/' their hus- 
 bands, lovers of their 
 children. 
 
 5 To be calm, chaste, 
 careful of their families^ 
 good, subject to their own 
 husbands, that the word 
 of God may not be evil 
 spoken of,^ 
 
 6 The young men, in 
 like manner, exhort [cra^- 
 govg<v) to govern their pas- 
 sions. 
 
 7 (ng§<-) In all things 
 make thyself a pattern of 
 
 good works, (^;^ao-««A<os, 
 
 see 2 Tim. iii. 16.) in 
 teaching, SHEW incor- 
 ruptness, ^ gravity, since- 
 rity. 
 
 4- That they may persuade the 
 young women under their care, to be 
 lovers of their husbands, performing 
 the duties of marriage from affec- 
 tion, and lovers of their children y by 
 bringing them up religiously. 
 
 5 To be of a calm disposition, 
 chaste, attentive to the affairs of their 
 
 families, good to their domestics, 
 obedient to their own husbands, that 
 the gospel may not be evil spoken of, 
 as encouraging wives to neglect their 
 husbands and children, on pretence 
 of their attending on the offices of 
 religion, 
 
 6 The young men, in like manner, 
 exhort to govern their passions, (ver. 
 12. note 3.) that they may behave 
 soberly in the giddy season of youth. 
 
 7 To give weight to thy exhorta- 
 tions. In all things make thyself a 
 pattern of those good works which 
 thou enjoinest to others. In teach- 
 ing, shew incorrupt7iess of doctrine, 
 gravity of speech, and sincerity with 
 respect to the motives by which thou 
 art influenced. 
 
 bands, all founded on the principles of religion, they may do ho- 
 nour to the gospel, which they profess to believe and obey. 
 
 Ver. 7. Shew, u^tcc^^^iocvf incorruptness, gravity , etcp^x^a-iotv, sinceri- 
 ty. Some ancient MSS. and versions want the word which 1 have 
 translated sincerity. But it is found in the Alex. MS., in the 
 Arabic version, and in some of the Greek commentators. Mill 
 thinks it was first placed On the margin as an explication oi a^ioi(p- 
 Bo^iecv, incorruptness i and afterwards was inserted in the text. But 
 though both words come from the same original, being differently 
 compounded, they may be distinguished in the following manner. 
 Incorruptness {x^iuip^o^iccv) may signify that Titus's doctrine was to 
 be free from all corrupt mixtures, taken whether from Judaism or 
 from heathenism. Whereas ec(p^ei^<rtxv, sincerity^ may signify that 
 his motives in teaching were to be incorrupt. He was not to teach 
 from the love of money, or fame, or power. 
 
374 
 
 TITUS. 
 
 Chap. II. 
 
 8 Sound speech that can- 
 not be condemned : that he 
 that is of the contrary part 
 may be ashamed, having no 
 evil thing to say of you. 
 
 9 Exhort servants to be 
 obedient unto their own 
 masters, and to please them 
 well in all t hi figs ; not an- 
 swering again : 
 
 10 Not purloining, but 
 shewing all good fidelity ; 
 that they may adorn the 
 doctrine of God our Saviour 
 in all things. 
 
 1 1 For the grace of God 
 that bringeth salvation hath 
 appeared to all men, 
 
 8 Aoyov vyiYi cAzarafvoosov^ 
 hv iXf^v xtTSgi \)^c»)v \iyziv (pav- 
 
 9 j^iikag ihotg hcrToroctg v- 
 
 10 M;^ vo(r(ptZpiJbSvovg, cOXa 
 TSisiv Tsaffciv ivhifcvvf/Ayag aya- 
 
 GQorri^og ri(juck)v 0s» KOff^jjuatv gv 
 
 11 E^g^afp? ya^ ri %a^/^ 
 m Sin 71 ffuTrj^tog '^rafftv ccv^^cu- 
 
 'TTOig, 
 
 Ver. 8. — }. Wholesome speech, vym. Speech strong but tempe- 
 rate, that is free from all bitterness. For, as the commentators 
 observe, Titus, who was a converted Gentile, having seen so much 
 of the obstinate, uncharitable, bigotted spirit of the Judaizers, 
 might have been in danger of using harsh language in reproving 
 them, if he had not been thus cautioned by the apostle. 
 
 2. He tvho is on the opposite side, E| ivecvrtccg, supply ;^i6;gfi£5. He 
 means itrfidelsy whether Jews or Gentiles. 
 
 3. Havi?ig nothing bad to say concerning you. Us^i If^av. Some 
 MSS, and versions have here, tti^i vi fiav, concerning us. Either read- 
 ing shews, as Benson observes, how anxious the apostle was, that 
 the gospel might not be evil spoken of, on account of the misbe- 
 haviour either of its teachers, or of its professors; see ver. 10. and 
 1 Pet. ii. 12. 
 
 Ver. 10. Not secretly stealing. The word v6<r<pt(o^ivi!i signifies 
 the stealing a part of a thing ; the thief not daring to take the 
 whole, for fear of being discovered. It is applied to the fraud of 
 Annanias and Sapphira, Acts v. 3., who abstracted a part of the 
 price of their land. 
 
 Ver. 11. — 1. For the grace of God. Here, and Gal. v. 4., the 
 gospel is called M^^rflce ^Go^/, either because it is the greatest 
 favour which God hath bestowed on men, or because it teaches 
 the doctrine of God's great grace or favour to men. 
 
 2. Hath shone Jorth to all men. The word iTi^uivu properly sig- 
 nifies the shini?ig q/ the suuy or of the starSf Acts xxvii. 20. The 
 gospel, like the sun, hath shone forth to all men, and giveth light 
 to all. f Icnce Christ, the author of the gospel, is called, Luke i. 
 78., AvKroM%\v-i^iiii The day-spring from on high; and Mai. iv. 2., 
 
Chap. II. 
 
 TITUS. 
 
 375 
 
 8 Wholesome speech* 
 "which cannot be con- 
 demned ; That he "who is 
 on the opposite SIDE^ may 
 be ashamed, having no- 
 thing bad to say concern- 
 ing you.^ 
 
 9 Servants EXHORT to 
 be subject to their own 
 masters, and in all things 
 to be careful to please^ not 
 answering again. 
 
 10 Not secretly steal- 
 ifig,^ but shewing all good 
 fidelity ; that they may a- 
 dorn the doctrine of God 
 our Saviour in all things. 
 
 11 For the grace of 
 God,* which bringeth sal- 
 vation, {i7iri<potvn) hath shone 
 forlh'^ to all men, 
 
 8 In conversation, and in repro- 
 ving offenders, use clear and strongs 
 but temperate speech^ which cannot be 
 
 Jbundfault with, even by the offend- 
 ers themselves; that he who is not a 
 Christian, may be ashamed of his op- 
 position to thee and to the elders, 
 thy assistants, having nothing bad to 
 say concerning you as teachers. 
 
 9 Slaves eocfiort to continue subject 
 to their own masters, and in all 
 things lawful, to be careful to please; 
 especially by performing that ser- 
 vice cheerfully; not insolently an- 
 swering again, even though they 
 may be reproved unjustly, or with 
 too much severity. See 1 Pet. ii. 
 18. 
 
 10 Not secretly stealing any part 
 of their master's goods, hit shewing 
 the greatest fidelity and honesty in 
 every thing committed to them; 
 that by the whole of their behaviour 
 in their low station, they may ren- 
 der the doctrineof the gospel amiable, 
 even in the eyes of their heathen 
 lords. 
 
 1 1 These things I command. Be- 
 cause the gospel qj^God, wJiich bring- 
 eth both the knowledge and the 
 means of salvation, hath shone forth 
 to all men, to Jews and Gentiles, 
 rich and poor, masters and slaves, 
 without distinction. 
 
 The son of righteousness. Hence also Christ called himself, John viii. 
 12., The light of the •world. — The shining forth of the gospel to all 
 men is an high recommendation of it, and shews it to be entirely 
 different from the heathen mysteries, which if they contained any 
 thing valuable for reforming mankind, being confined to the ini- 
 tiated, the vulgar were left in ignorance, idolatry and vice. — The 
 gospel likewise differs from the law of Moses, as taught of the Ju- 
 daizers, who by inculcating the rites and ceremonies of that law as 
 the whole of religion, encouraged their disciples to neglect the du- 
 ties of piety and morality altogether. Whereas the gospel teaches 
 
 us, That denijing ungodliness, &c. 
 
376 TITUS. Chap. 1L 
 
 12 Teaching us that, de- 12 Huihivaaa ^jOoa?, /W ag- 
 nymg ungodliness and world- ynffo^^zvoi rrjv affs^siccv zat rag 
 lylusts,we should live sober- ^^^.^^^f^^g i^i^vuuiocg, cc^(pPOva}g 
 ly, righteously, and godly in ^^^^ ^^^^^^^ ^^^ ^^^^g^^ . 
 this present world ; ^ 
 
 1 3 Looking for that bles- 1 3 Hgoo-^s^Oij^osi/o/ rriv ^/jOlkoi.- 
 sed hope, and the glorious ^^^v g/vr/^a, ;ia/ eTTKpavsiav Trjg 
 appearing of the great God ^^^^^ ^^^ (MyaXa 0ss^ ;ia/ <7a;- 
 
 Ver. 12. — 1. Ungodliness consists, not only in denying the ex- 
 istence of God, but in denying his perfections, his government of 
 the world, and the retributions of a future state. Also, it consists 
 in neglecting to worship God ; in worshipping him by images ; in 
 blasphemy or speaking disrespectfully of his providence ; in per- 
 jury ; in profaning the name of God by cursing and swearing ; and 
 in disregarding the manifestation which he hath made of his will 
 in the gospel revelation. 
 
 2. Worldly lusts : Namely gluttony, drunkenness, lasciviousness, 
 anger, malice, revenge, together with the immoderate love of 
 riches, power, fame, and the rest. These lusts being productive 
 of nothing but misery to those who indulge them, the gospel, 
 God's gracious gift, was bestowed on men to rescue them from 
 the dominion of worldly lusts, by teaching them to live soberly, 
 &c. 
 
 3. Should live soberly. 2&»^gove«y. Sobriety is a habit of self-go- 
 vernment, whereby one is able to restrain his appetites, his pas- 
 sions, and his affections, as often as the gratification of his appe- 
 tites, and the yielding to the impulses of his passions and atfec- 
 tions, are in any respect sinful. See 2 Tim. i. 7-, note 2. 
 
 4. Righteously. Righteousness consists in abstaining from injuring 
 others in their person, reputation or fortune ; in discharging all 
 the duties belonging to the relations in which one stands to those 
 with whom he is connected, and to the station in which he is pla- 
 ced ; in carrying on one's trade and commerce fairly ; in perform- 
 ing covenants and promises faithfully ; and in short in rendering 
 to every one his due. — The Hebrews held it to be a part of right- 
 eousness also, to do works of charity to the poor. Psal. cxii. 9., 
 He hath dispersed, he hath given to the poor, his righteousness endu- 
 rethfor ever. 
 
 5. And godly. Godliness being the opposite to ungodlinesSy de- 
 scribed ver. 12. note 1. needs no explanation. 
 
 6. In this present xvor Id. Here the apostle insinuates, that the 
 present world in which we live is a state of probation for the fu- 
 ture world : as is plain likewise from ver. 13. 
 
 Ver. IS. — 1. Expectitig the blessed hope. If this is different from 
 the expectation of the appearing of our Saviour Jesus Christ, y.«<, 
 
CHAt>. II. TITUS. 377 
 
 12 Teaching us, that 12 Teaching us, that renouncing 
 
 denying ungodliness, ^ ungodliness, especially atheism and 
 
 and worldly lusts, '-^ we idolatry, a w<i putting away worZcf/i/ 
 
 should live soberly, * lusts, we should live temperately^ 
 
 righteously,"* and godly,' righteously, and godly in this present 
 
 in this present world,^ world, 
 
 ) 3 Expecting the bless- 1 3 Expecting, not any temporal 
 
 ed hope, ^ (««<, 221.) rewards such as the law promised, 
 
 namely, the appear i?ig of but the accomplishment oithe hless- 
 
 the glory of the great ed hoy e of the appearing of the glo- 
 
 God, ''• and our Saviour'^ ly of the great God, and our Saviour 
 
 Jesus Christ; Jesus Christ, who will bestow eter- 
 nal life on all who deny ungodli- 
 ness and worldly lusts. 
 
 in this clause, must be translated by the word, and : in which case 
 the blessed hope will mean the hope of eternal life, mentioned chap, i. 
 2. But as this hope is included in the hope of the appearing of 
 Jesus Christ to raise the dead and to carry his people with him in- 
 to heaven, the translation which I have given seems more empha- 
 tical. 
 
 2. Namely t the appearing of the glory of the great Gody and our 
 Saviour Jesus Christ. This, which is the exact literal translation of 
 
 the clause, Ket* gvr«p<3sv£<flsv t>j? ^o|i5? t8 (AiyccXa 0SK text (rMTn^og vt^av \vi<ris 
 
 X^ifis, is adopted both by the Vulgate and by Beza. — Considered 
 as an Hebraism, the clause may be translated, as in our Bible, 
 The glorious appearing of the great God and our Saviour Jesus Christ. 
 Nevertheless, the literal translation is more just, as the apostle al- 
 ludes to our Lord's words, Luke ix. 26., Of him shall the Son of man 
 be ashamed^ orxv tX^v\ sv rv\ ^o^v\ kvTHy xcti rn Tretrpog, >cxi tmv uyiav ccyyi- 
 hm^ ivhen he .shall come in his otvn glory^ and in the glory of the Fa- 
 ther and of the holy angels. — Matt. xvi. 27-, For the Son of man 
 •will come^ iv tu ^o|») '"^ ttut^o? uvm, in the glory of his Father, with his 
 angels : and then he xvill render to every one according to his ivories. 
 — But if Jesus is to appear, at the last day, in his own glory, and 
 in the glory of the Father, that event may fitly be termed, the ap- 
 pearing of the glory of the great God, and of our Saviour Jesus 
 Christ — It is true, the article is wanting before (ruTn^o^. Yet it 
 may be supplied, as our translators have done here, before £7r<(p6s- 
 viiccv ; and elsewhere, particularly Ephes. v. 5., In the kingdom ns 
 X^is-a Kxi 0£»j of Christ and of God. See Ess. iv. 69. Besides, as 
 <r&>T*j§o$ is in the genitive case, it will bear to be translated of our 
 Saviour, although the article is wanting. Yet I have not ventur- 
 ed to translate it in that manner, because the meaning of this text 
 hath been much disputed. — At the appearing of Jesus Christ the 
 rank of all men will be determined, and their precedency settled, 
 and every one placed in a station suitable to the real worth of his 
 character, and continue in that station for ever. 
 
378 TITUS. Chap. II. 
 
 14 Who gave himself tor u 'O? ihupc^v iccvTOV ysrg^ 
 us, that he might redeem us ^^^^^ tm 'kvr^ufffjTO.t ^^a? aTo 
 from all iniquity, and puri- ^^^^^ a,o^/a?, zai Kcc^aetffn 
 fy unto himself a peculiar .^^^^ ^^^^ ^ ^^^^^ ^ J ; 
 people, zealous oi good ^ ' ^ ^ x>' * 
 works. ^-^^^^ ^^y^^- 
 
 15 These tilings speak, 15 Tavrcc XaXg/ KKt sra^a- 
 and exhort, and rebuke with ;jccXg/, xat sXzyyj (Mra Traafjg 
 all authority. Let no man ^^,^^ryr,g' u^nhig a^i Wi(too^ 
 despise thee. ^ ^ 
 
 3. The great God. In giving the title of great, to God, the apos- 
 tle followed the custom of the Jews, who gave that title to the true 
 God, to distinguish him from the gods of the heathens : Thus, 
 Psal. Ixxvii. 13., PVho is so great a God as our God? — I do not 
 think there is any allusion here to the Dii Cabiri, The great Gods 
 worshipped in Samothrace and Crete, as some commentators ima- 
 gine. 
 
 4. And our Saviour Jesus Christ. Because the article prefixed 
 to fiiyuXa 068, is not repeated before o-arTi^og, Beza is of opinion, 
 that one person only is spoken of; namely, Jesus Christy to whom 
 he thinks the title of the great God is given in this verse. Accord- 
 ingly some translate the clause thus; the great God, even our Sa- 
 viour Jesus Christ. And, in confirmation of that opinion, they ob- 
 serve, that we never read in scripture of the appearing of the Fa- 
 ther. But the answer is. The apostle does not speak of the appear- 
 ing of the Father, but of the appearing of the glory of the Father ; 
 agreeably to what Christ himself declared, that at his return to 
 judgment, he will appear surrounded with the glory of his Father. 
 See the first note on this verse. 
 
 Ver. 14. A peculiar people. nsg<»(riay. This is said in allusion io 
 Exod. xix. 5. and Deut. vii. 6. where God calls the Jews apecidiar 
 and a special people to himself ; because he had made them his pro- 
 perty, by redeeming them from the bondage of Egypt, and had dis- 
 tinguished them from the rest of mankind as his, by rites and or- 
 dinances of his own appointment. Christ hath made believers his 
 peculiar people by giving himself for them, to redeem them from all 
 iniquity, and to purify them to himself a people zealous, not of 
 
Chat. II. 
 
 TITUS. 
 
 379 
 
 14- Who gave himself 
 for us, that he might re- 
 deem (1 Tim. ii. 6. note 
 J.) us from all uiiquity, 
 and purify to himself a 
 peculiar people,^ zealous 
 of good works. 
 
 15 These things^ in- 
 culcate, and exhort,^ and 
 confute^ (see 2 Tim. iv. 
 2.) with all authority. 
 Let no 07ie despise thee.* 
 
 1 4 Who^ during his first appear- 
 ing on earth, gave himself to death 
 
 for' us, that he might redeem us from 
 the power, as well as from the pu- 
 nishment, o^ all iniquity, and puri- 
 fy to himself a pectdiar people, not 
 by circumcision and other ceremo- 
 nial observances, but by being zeal- 
 ous of good works. 
 
 15 These things inculcate as ne- 
 cessary to be believed, arid exhort 
 all who profess the gospel, to live 
 suitably to them. And such as 
 teach otherwise, confute with all the 
 authority which is due to truth, and 
 to thee as a teacher commissioned 
 by Christ. Let no one have reason 
 to despise thee. 
 
 rites and ceremonies, but of good works. This being the great 
 end of Christ's death, how dare any person pretending to be one 
 of Christ's people, either to speak or to think lightly of good works, 
 as not necessary to salvation ? 
 
 Ver. 15. — 1. These things ; Ti2imt\y concexmng the universality 
 of the gospel, and the excellent purpose for which it was given; 
 the coming of Christ to judgment, the end for which he died du- 
 ring his first appearing on earth ; and concerning the character of 
 the people of Christ, as persons zealous of good works. 
 
 2. Inculcate and exhort. The Cretians being a sensual and obdu- 
 rate people, and the judaizing teachers having denied the neces- 
 sity of good works, the apostle commanded Titus, both to affirm 
 the necessity, and to enjoin the practice of them, in the boldest . 
 and plainest manner. 
 
 3. Let no one despise thee. The apostle does not say, as to Ti- 
 mothy, despise thy youth, 1 Tim. iv. 12., from which it maybe infer- 
 red that Titus was an older man than Timothy. — In the compound 
 word 7rs^t<p^cyurUf the preposition xi^t, like Kxra, alters the meaning 
 of the word with which it is compounded. 
 
380 View. TITUS. Chap. III. 
 
 CHAP. III. 
 
 View and Illustration of the Matters contained in this Chapter* 
 
 X>ECAUSE the Judaizers affirmed, that no obedience was 
 ■^ due from the worshippers of the true God to magistrates 
 who were idolators, and because by that doctrine, they made 
 not only the Jewish, but the Gentile believers, bad subjects, 
 and exposed them to be punished as evil doers, (See Rom. xiii. 
 Illustr.) the apostle commanded Titus to inculcate frequently 
 on the Cretians, to obey the magistrates under whose protec- 
 tion they lived, although they were idolators, ver. 1. — and not 
 to speak evil of any one, on account of his nation, or religion, 
 ver. 2. — Because, said the apostle, even we of the Jewish na- 
 tion, who now believe the gospel, were formerly in behaviour 
 as bad as the heathens ; being foolish, disobedient, &c. ver. 3. 
 — and merely through the mercy of God, and not by our own 
 endeavours, have been delivered from our former sinful state. 
 
 Old Translation. Greek Text. 
 
 Chap. III. 1 Put them i 'X'TO(jut[juvtj(TZ& ccvrag a^- 
 
 in mind to be subject to ^^^ig ^(^^ z^atriaig v'TTOTOLffaza- 
 
 principalities and powers, to ^^^^ ^g.^apvg/v, ^po? 'ttolv bp- 
 
 obeymamstrates,tobeready cl ' . 
 
 to every good work. ' * ^ 
 
 2 To speak evil of no 2 M^j^Si^a (^Xaff(pyi[jijSiv, afjba,- 
 man, to be no brawlers, but yj^q g/^a/, i'Tmr/Mg, TSaffav gv- 
 gentle, shewing all meekness ^^ijcy^njivag 'Trpmr^ra tspog ita.v- 
 unto all men. rt,g av^^c^^^g! 
 
 3 For we ourselves also 3 Yi^iv yo^q^ ttots !cai ^[Jbstg 
 were sometimes fooHsh, dis- amrot, a'TTU^sig, '7r\avu^mi, 
 obedient, deceived, serving ^^^^gyo^^g^ i'jri&vu.iaig zai riho- 
 diverse lusts and pleasures, > ^ ^., ^^ ^ ^,. 
 living in malice and envy, ' 
 
 Ver. 1. To obey magistrates. The word -^n^ue^^uv, literally signi- 
 fies to obey those xuho ride. The disposition of the Jews towards 
 heathen rulers, see described Rom. xiii. View. 1 Tim. ii. 2. 
 
 Ver. 2. To speak evd of no man. The word j^Xxcrcpvifzuv^ besides 
 evil speaki?igy denotes all those vices of the tongue which proceed 
 either from hatred or from contempt of others, and which tend to 
 hurt tlicir reputation; such as railing, reviling, mocking speeches; 
 whisperings, &c. 
 
Chap. III. TITUS. View. 381 
 
 by the bath of regeneration and renewing of the Holy Ghost, 
 ver. 4, 5, 6. — That being rescued from ignorance and wicked- 
 ness by grace, we might become heirs of eternal life, ver. 7. — 
 Next, the apostle ordered Titus strongly to affirm, that every 
 one who hath believed on God is bound to practise good 
 works ; and that such works are really profitable to men, by 
 rendering them acceptable to God, ver. 8. — Also he command- 
 ed him in his discourses, to avoid the foolish questions and ge- 
 nealogies which the false teachers insisted on, ver. 9. — and to 
 admonish heretical teachers, both concerning their doctrine 
 and their practice : and after a first and second admonition, if 
 they did not amend, to cast them out of the church, ver. 11,: — 
 Withal, because the Gretians were disposed to be idle, Titus 
 was to enjoin them to follow some honest occupation, whereby 
 they might both maintain themselves, and do works of charity 
 to the afflicted, ver. 14. — The apostle concluded his epistle 
 with salutations : and with a benediction to all in Crete who 
 acknowledged his apostolical authority, ver. 15. 
 
 New Translation. Commentary. 
 
 Chap. III. 1 Put Chap. III. \ Putthe Cretiansin 
 
 them in mind to be sub- mind of what I have taught them ; 
 
 ject to governments^ and namely, to he subject to the govern- 
 
 powers, to obey' magis- ments and powers, established in 
 
 trates, to be ready to Crete ; to obey magistrates though 
 
 every good work ; they be heathens ; to be ready to 
 
 perform every good work enjoined 
 by the laws of their country; 
 
 2 To speak eviP of no 2 To speak evil of no one on ae- 
 one ; to be no jighters^ count of his nation or religion, to 
 BUT equitable, shewing be no fighters, hut of an equitable 
 all meekness to all men. disposition, (Phil. iv. 5. note) and 
 
 to shew the greatest meekness to all 
 men, even to enemies. 
 
 3 For even we our- 3 This behaviour towards those 
 selves were formerly^ who profess false religions, becom- 
 foolish, disobedient, err- eth us Jews : For even we ourselves 
 ing, slavishly serving di- were formerly foolish in our notions 
 verse (iTn^vy-'ieti?) inordi- of religion, and in observing the tra- 
 
 Ver. 3. For even voe ourselves tjoere formerly foolish, &c. Because 
 the pouring out of the Holy Ghost, on those of whom the apostle 
 speaks, is mentioned ver. 6., Jerome, Estius, the author of Misc. 
 Sacra, and Benson, are of opinion that the character of the beh'ev- 
 ing Jews before their conversion is described here ; and among the 
 
382 TITUS. Chap. III. 
 
 hateful and Iiating one an- (pOovoj hiayovTig^ svyy^roi^ f/A- 
 
 <>ther. (Tuvng aXkyfKng. 
 
 i But after that the kind- ^ -q^ §, ^ XilSOTK KUi f, 
 
 ness and love or God our -. ^ c\ _ ^ 
 
 baviour toward man ap- ^ r r^ 
 
 peared, ^^?°^ ^^^'^ ®^^' 
 
 5 Notby worksofrighte- 5 Oy;^ s| g^y&'i' rcav ev h- 
 ousnesswlnchwe have done, ;,a/0(rt;i/;7 d,v STOtj^ffau.iv vitLug, 
 but according to his mercy ^^^^ ^'^^^ ^^^ ^^^^ ^^^^^ ^^^^ 
 he saved us, by the washing , ^ .s ^ r 
 of regeneration, and rene^^S ^'' W^^^^ ^^^ >^^^?^ TaXtyfrn- 
 Ing of the Holy Ghost; ^'a^»^ ^«' amzaivcocrscog 'TrnvyM- 
 
 Tog ay/if, 
 
 6 Which he shed on us 6 'Ov s^s^ggv g(p' ^/U/a? ^X»- 
 abundantly through Jesus <7;^c, ha Irjffii X^i^a ra ffurri^og 
 Christ our Saviour ; tiujojv. 
 
 rest the character of the apostle himself. But any reader who 
 compares what he says of his own behaviour in his unconverted 
 state, Acts xxiii. L, Gal. i. 14., 2 Tim. i. 3., will hardly think the 
 apostle speaks of himself. Only, being about to say things disa- 
 greeable to the Jews, he classed himself with them, according to 
 his custom, to prevent their being offended with him. See 
 1 Thess. iv. 15. note. — The sentiment in this passage is beautiful; 
 namely, that the recollection of our own faults ought to make us 
 equitable in judging of the faults of others, and prevent us from 
 passing severe sentences on them when they fall into sin. 
 
 Ver. 4*. Of God our Saviour. That the father is here called God 
 our Saviour, is evident from ver. 6-, where the same person is said 
 to have poured out the Holy Ghost richly on the Jews, through 
 Jesus Christ our Saviour. The title of otir Saviour justly belongs 
 to the Father, because he formed the scheme of our salvation, and 
 sent his Son into the world to accomplish it, John iii. 16., Rom. v. 
 8., 1 John iv. 9. on which account the title of Saviour is given to 
 the Son likewise. 
 
 Ver. 5. — 1. He saved us. The word saved in scripture doth not 
 always denote eternal salvation ; but it signifies, sometimes the 
 knowledge of salvation, Rom. xiii. 11. note 2., and sometimes the 
 obtaining the means of salvation : See Rom. xi. 26. note 1. Here 
 saved uSy signifies, delivered us from the miserable and wicked 
 state in which we were living, before we believed the gospel. — 
 This deliverance is coWedi justification ^ ver. 7. See the note there. 
 
 2. Through the hath of regeneration : Through baptism ; called 
 the bath of regeneration y not because any change in the nature of 
 the baptized person is produced by baptism, but because it is an 
 emblem of the purification of his soul from sin. Hence Ananias, 
 
Chap. IIL 
 
 TITUS. 
 
 383 
 
 nate desires and plea- 
 sures, living in malice 
 and envy, hated^ and 
 hating one another. 
 
 4 But *whe7i the good- 
 ness and the philanthro- 
 py of God our Saviour^ 
 shone forth^ 
 
 5 He saved us,' not 
 (e|, 156.) on account of 
 works of righteousness 
 which we had done, but 
 according to his oiion 
 mercy {hx) through (a»- 
 Tg», Eph. v. 26. note 1.) 
 the bath of regeneration,* 
 and the renewing of the 
 Holy Ghost,^ 
 
 6 Which he poured 
 ouf on us richlij through 
 Jesus Christ our Saviour. 
 
 ditions of the fathers, disobedient to 
 God, erring from the truth, slavish- 
 ly serving diverse inordinate desires 
 and p>l^^sures, living in malice and 
 envy, hated by the Gentiles, and 
 hating one another, 
 
 4? But when the goodness andphi- 
 lanthropy of God our Saviour, (sjri- 
 q)xn, chap. ii. 11. note ^,) shone forth 
 to all mankind, through the preach- 
 ing of the gospel, 
 
 5 He saved us Jews from the mi- 
 serable and wicked state in which 
 we were living, not on account of 
 any works of righteousness which we 
 had, done under the law to merit 
 such a deliverance, but in pi^osecu- 
 tion of his own metxiful putpose, 
 which he accomplished through the 
 bath (7r«A<yy«y£c-<«?) of^ 7'egeneration, 
 and {ccvuKxtyeoFiUi) the renewing of the 
 Holy Ghost, 
 
 6 Which he poured old on us rich- 
 ly, in his various gifts at our con- 
 version, through Jesus Christ our Sa- 
 viour, who procured these gifts for 
 
 men : 
 
 in allusion to the emblematical meaning of baptism, said to our 
 apostle, Acts xxii. 16., Arise and be baptized, and tvash avoay thy 
 sins : Be baptized in token of thy resolution to forsake thy sins, 
 and among the rest thy sin in persecuting the disciples of Jesus. 
 — In the term regeneration^ when joined with baptism, there is an 
 allusion to the phraseology of the Jewish doctors, who, when they 
 admitted a proselyte into their church by baptism, always spake 
 of him as one born again. Nevertheless the real change in the 
 nature of a believer, which entitles him to be called a son of' God, 
 is not effected by baptism, but by the renewing of the Holy Ghost, 
 mentioned in the next clause. Hence our Lord, whom the apos- 
 tle hath followed here, joined the two together, in his discourse to 
 Nicodemus, John iii. 5., Except a man be born of water and of the 
 Spirit^ he cannot enter into the kingdom of God. 
 
 3. And renewing of the Holy Ghost. The gift of the Holy Ghost, 
 which on some occasions was shed down on the believing Jews 
 and Gentiles from heaven, and on others, was imparted to them by 
 the imposition of the apostle's hands, is with great propriety call- 
 
3$^ TITUS. Chap. III. 
 
 7 That, being justified by 7 'ha hizaicJ^zvTZg r/j sx^Bt- 
 his grace, we should be made ^^ )^ap/r/, kKtipovoujOi yzvooiLi- 
 heirs according to the hope ^^ ^^^ ^^^^^^ r^ ^^^^^^^ 
 
 ol eternal lire. ^ 
 
 8 This is a faithful saying, g lli?og 6 Xoyog- zai ^gp/ 
 and these things I will that ^^^,.„ /2,a^,,,,. ^. ^ P P 
 thou ainrm constantly, that . ' ^ y 
 
 they which have believed in ^'^'' '^^ n^vr^'Q^^^r^ koKcv g^- 
 
 God might be careful to 7^^ T^oi^cca^ai 0/ '^rsTTissv^orsg 
 
 maintain good works : these '^^ ®sa;* rccvrci i^t rcc KcCkd 
 
 things are good and profita- acLi af(pskiijja roig c&p^^M'Troig. 
 ble unto men. 
 
 ed the renexmng of the Holy Ghost, because by that gift their be- 
 lief of the divine original of the gospel was greatly strengthened ; 
 so that the doctrines of the gospel, thus confirmed, must have had 
 a powerful influence in producing such a change in their disposi- 
 tions, as made them new creatures. 
 
 Ver. 6. Which he poured out on us. Since in the preceding verse, 
 the Holij Ghost, signifies the gift of the Holy Ghost, I have retain- 
 ed the common translation of the relative ov, namely, tKhich, to 
 shew, that what is said to have been poured out, was the gift, not 
 the person, of the Holy Ghost. — When the phrase, poured out, is 
 used in scripture, to signify the communication of the spiritual 
 gifts, it denotes that these gifts were imparted, not by the imposi- 
 tion of the hands of men, but immediately from heaven, accompa- 
 nied with some visible sign or token ; of which we have instances. 
 Acts ii. 2, 3, 4. and x. 44-. — Seeing the apostle speaks of himself 
 here as one of those on whom the Holy Ghost was poured out, we 
 are warranted to believe that he received the gift of the Holy 
 Ghost by an immediate illapse from heaven, and not by the impo- 
 sition of the hands of Ananias: and that Ananias's words to Saul, 
 Acts ix. 17., The Lord Jesus hath sent me that thou mightesi recehe 
 thy sight, and he filled xmth the Holy Ghost, though preceded by put- 
 ting his hands on the apostle, do not mean that Ananias was sent 
 to communicate the Holy Ghost to him by the imposition of his 
 hands : For, in that case Paul could not have said, 2 Cor. xi. 5., / 
 am in nothing behind, the very greatest of the apostles. But, his 
 meaning is, that he was sent to restore SauTs sight, and to baptize 
 him, that after his baptism he might be filled with the gifts of the 
 Holy Ghost immediately from heaven, accompanied with the usual 
 sensible sign, which, Saul, having recovered his sight, was to see. 
 Agreeably to this account of the matter, in Christ's commission to 
 Ananias, Acts ix. 12., no mention is made of his communicating 
 the Holy Ghost to Saul, but onl}' of his putting his hands on him 
 that he might receive his sight ! Neither is any thing else mention- 
 ed by the apostle himself. Acts xxii. 13. 16. 
 
 \ er. 7 — 1. Being justified. Concerning the forensic sense of the 
 terms justify avxA justification, see Rom. ii. 13. note 2. The word 
 
Chap. III. 
 
 TITUS. 
 
 385 
 
 7 That being justified 
 by his grace,* we might 
 be made heirs according 
 to the hope of eternal 
 life. (Tit. i. %) 
 
 8 ('O Xoyog, 71.60. 2.) 
 This doctrine is true i 
 (kcci, 211.) 7/et concerning 
 these HEIRS I command 
 thee stro7igly to affirm^ 
 that they *mho have be- 
 lievedi in God should take 
 care to 'promote'^ good 
 works. These are (t;* 
 ?cflsA<«, 1 Tim. iii. 1. note 
 3.) the things honourable 
 and profitable to men. 
 
 7 That being deliveredhy the mere 
 favour of God, from the wickedness 
 
 and misery of our former state, we 
 might be made children and heirs, 
 agreeably to the hoj)e of eternal life 
 given us by the promise of God. 
 
 8 This doctrine^ that men are jus- 
 tified and made heirs merely by 
 God's grace, is true : Yet conceym- 
 ing these heirs^ I command thee 
 strongly to affirm, That they who 
 have believed in God should take 
 care to promote good works. These 
 are the things honourable and pro- 
 fitable to men : They are good for 
 
 others, as making them happy; 
 and most profitable to one's self, as 
 productive of happiness both here 
 and hereafter. 
 
 justify^ signifies likewise to deliver one from evil, Rom, iv. 25, 
 note 2. 
 
 2. By his grace. As the pronoun used in this passage is not the 
 relative xvrHf but the demonstrative tKuva, which commonly denotes 
 the remote antecedent, it is probable that the graces not of Christ, 
 who is last mentioned, but of God who is mentioned ver. 4. is 
 meant. By ascribing men's justification to the grace of God, the 
 apostle did not mean to insinuate that good works are not neces- 
 sary to justification. For he tells us, chap. ii. 12. that the grace 
 of God which bringeth salvation teacheth us to live soberly, righte- 
 ously, and godly in this present world. 
 
 Ver. 8.- — 1. That they xvho have believed in God. *Ot TrtTrifivKOTtg 
 They luho have believed^ and ivho continue to believe; according 
 to the known use of the preterite tenses, Ess. iv. 10. 
 
 2. Take care to promote good works. H^oi^-xg-^xi kxXuv i^ym, lite- 
 rally, to preside over good works ; that is, to practise them ourselves, 
 and by our example and exhortation to encourage others to prac- 
 tise them, and to argue in their defence, against those who speak 
 of them slightingly as not necessary to salvation. — In this, as in 
 other places of scripture, good ivorks signify virtuous actions in ge- 
 neral, but especially charitable and beneficent actions. Thus^ 
 Mat. v. 16., Let your light so shine before men, that they may see 
 your good xvorks. — John x. 33., For a good luork we stone thee not.-^-^ 
 1 Tim. V. 10., Borne witness to for good works: That she hath 
 brought up children ; That she hath lodged strangers : That she hath 
 'mashed the saints' feet ; That she hath relieved the afflicted ; That she 
 
 yoL. ly. 2 c f 
 
386 TITUS. Chap. III. 
 
 9 But avoid foolish ques- 9 M&;£af ^g Z^TjrriffBig, zai yg- 
 tions, and genealogies, and viockoytag, xcai g^g/?, zai ^ol- 
 contentions, and strivings a- vou^iKag, nm^aGQ' Uffi yccp 
 bout the law, for they are ^,^^,-^ ^^, ,,^ 
 unprofitable and vain. "^ ^ 
 
 10 A man that is an he- lo At^sriaov av^^cozifov (Jbi- 
 retic after the first and se- ^^^ ^^^v zoii kvTS^av vis^iffioiv 
 cond admonition, reject; ^apa/rj?. 
 
 hath diligently folloiued every good ixiorJc. 1 Tim. vi. 18., That they 
 he rich in good rvorksy ready to distribute, 8^c. — What a blessing, as 
 Benson observes, would the ministers of the gospel be to the world, 
 if all of them were careful strongly and often to urge their people 
 to good works, and were themselves examples of such works ! — 
 We have the phrase, KuXm i^yav 7r^oirx<rB'xiy repeated ver. 14. But 
 there the connection leads us to adopt the translation mentioned 
 in the margin of our Bible ; to practise honest trades. 
 
 Ver. 9. — 1. And genealogies. The genealogies condemned in 
 this and other passages of scripture, in the opinion of Bengelius, 
 are the absurd genealogies of the i^ons, taught by the Gnostics. 
 See Col. ii. 9. note. But as the genealogies of the jEons were not 
 invented till long after this epistle was written, I prefer the ac- 
 count given of them in the commentary; the rather that the apos- 
 tle hath joined genealogies with strifes and fightings about the law. 
 See also 1 Tim. i. 4. 
 
 2. Fightings about the latv, Mu^eti vofcixxg, are those disputes 
 about the efficacy and necessity of obedience to the law in order 
 to salvation, which the judaizing teachers in Crete maintained 
 with great violence, against all who asserted that obedience to the 
 gospel alone was sufficient to salvation. 
 
 Ver. 10. — 1. An heretical man. See 2 Pet. ii. 1. note 2., where 
 it is shewed, that an heretic is one who, from worldly motives, 
 teaches doctrines which he knows to be false ; as the Judaizers 
 did, who made the rituals enjoined by the law more necessary to 
 salvation than a holy life. He also is a heretic who from the same 
 motives makes a party in the church, in opposition to those who 
 maintain the truth. In this latter sense, some understand *A/g«T<- 
 xov w^^wKcv here ; and think the phrase should be translated, A man 
 rvho maJceih a sect : And that xi^ia-ir,, properly is a sect, either in 
 philosophy or religion. In the first age, when the doctrines of 
 the gospel were delivered by the apostles in person, under the 
 guidance of inspiration, and when the true meaning of these doc- 
 trines was not liable to any doubt, because it was ascertained by 
 the apostles themselves, if any teacher taught differently from 
 them, and made a party in the church in opposition to them, he 
 must have done these things contrary to his conscience, either 
 from the love of money, or the lust of power, or from an immode- 
 rate propensity to sensual pleasure* Hence Gal. v. 20., Heresy is 
 
Chap. III. TITUS. 387 
 
 9 But foolish ques- 9 But the frivolous questiom pro- 
 tions and genealogies,^ posed by the Judaizers, and the ge- 
 and strifes and fightings neologies by which they pretend to 
 about the law- resist ; for prove individuals rightly descended 
 they are unprofitable and from Abraham, aiid their strifes 
 
 false. (See 1 Tim. vi. 4., and fightings about the lai<o, resist ; 
 2 Tim. ii. 14, 16. 23.) for they are uriprqfitahle and desti- 
 tute offou7idation. 
 
 10 An heretical man,^ 10 An heretical teacher, who, qf 
 after a first and second ter a first and second admonition, 
 admonition,^ reject.^ continues in his evil courses, cast 
 
 out of the church, and have no far- 
 ther communication with him, be- 
 cause he is irreclaimable. 
 
 reckoned among the luorhs of the flesh. Doddridge, by heresy y un- 
 derstands the denying the fundamental doctrines of the gospel, and 
 the maintaining of that denial with obstinacy, to the breaking of 
 the peace of the church. But as the apostle saith, the heretic 
 sinnethj being self- condemned, 1 rather think heresy is such an er- 
 ror in opinion as results from pravity in the will. For, if a person 
 after prayer and sincere examination, embraces or rejects opinions 
 in religion, according as they appear to him to be true or false, 
 without being biassed by vicious inclinations, can he be blamed 
 even although he should maintain these opinions with firmness, 
 and suffer for them ? 
 
 2. After a first and second admonition. Some copies want the 
 words, and second. But the best and greatest number of MSS., 
 together with the Syriac and Vulgate versions, have these words! 
 See Mill in loc. — Nov3i5-««, denotes an admonition which puts a right 
 mind into the person admonished. Titus was not to reject an he- 
 retic, till he had tried by a first and second admonition to bring 
 him to repentance, and on trial found him incorrigible. 
 
 3. Reject, Uct^ccim, Cast him out of the church. In this manner 
 the apostle himself treated Hymeneus and Alexander, 1 Tim. i! 
 20. By thi«5 apostolical Canon, an obstinate heretic, after a first 
 and second admonition without effect, is to be cast out of the 
 church, to prevent the faithful from being led astray by his false 
 doctrines and vicious example. — This method of treating heretics 
 is worthy of attention. For, as Benson observes, the Spirit of God 
 doth not order heretics to be banished, and their goods confisca- 
 ted, far less doth he order them to be imprisoned, tortured, and 
 burnt, if they will not retract their errors. He doth not even give 
 allowance to rail at, or speak evil of them. Such methods of trgajt- 
 ing heretics, never proceeded from the College of the apostles, but 
 from the synagogue of Satan. To disown a wicked man as a bro- 
 ther Christian, and to avoid all famih'ar society with him, and to 
 cast him out of the church by a public sentence of excommunj- 
 
388 
 
 TITUS. 
 
 Chap. III. 
 
 1 1 Knowing that lie tliat 
 is such is subverted, and sin- 
 neth, being condemned of 
 himself. 
 
 12 When I shall send Ar- 
 temas unto thee, or Tychi- 
 cus, be diligent to come un- 
 to me to Nicopolis ; for I 
 have determined there to 
 winter. 
 
 13 Bring Zenas the law- 
 yer and Apollos on their 
 journey diligently, that no- 
 thing be wanting unto them. 
 
 14 And let ours also learn 
 to maintain good works for 
 necessary uses, that they be 
 not unfruitful. 
 
 11 Ei3ct)g on e^ss^uTrrat 6 
 
 TozccrayC^irog. 
 
 12 'Oral' 'TTzyb'^u A^rsfjijoc^ 
 'TT^og (Ts 71 TvyjTtov, GT^haaov 
 sX^s/;/ 'TTPog [Jbs sig 'NtKOToXiv' 
 
 13 YuTivav 70V voiLizov Kai 
 A-'TToXt^oo aTTuhaicog Tr^oTrzyj-^ov, 
 hu (Jj'/jhv ccvTOig XsiTri. 
 
 14 M.av^anrc'jffccp ds zon ol 
 ri^hiTZqoi TtcCkm epycov ^r^o/s'ao'- 
 ^at stg ra^ avccy^ccciag %g2/a^, 
 ha [JUT] uffiv azaoTToi. 
 
 cation, is what the clmrch, and every society hath a right to do, 
 agreeably to our Lord's rule, Mat. xviii. 15. 17., and is all that 
 should be done in such a case. See 2 Thess. iii. M. note 2. 
 
 Ver. 1 1 . — 1 . Knomng that such a persoii is perverted. Estius says, 
 the word t^i?-^cc7rrui is commonly applied to buildings, and signifies 
 to be overturned from the foundation. According to others, it sig- 
 nifies to he turned out of the voay. Wherefore, when it is said of an 
 heretic that he is perveited^ the meaning is, that he is so utterly de^ 
 praved^ that there is no hope of his amendment. 
 
 2. Being self condemned. Doddridge, who thinks heresy con- 
 sists in denying the fundamental doctrines of the gospel, inter- 
 prets sefcondemnedi of the heretic's furnishing by his actions mat- 
 ter of condemnation against himself; just as some are said to con- 
 demn others, Mat. xii. 41, 4.'., Heb. xi. 7., who afford matter for 
 condemning them. — Grotius, Barlow, Hammond, Hallet, Benson, 
 &c. by the heretic's condemning himself, understand his cutting him- 
 self off from the church by separation, or otherwise ; a punishment 
 which the church inflicts on its faulty, or unsound members. — 
 I think this mark of an heretic, that he is self condemn ed, imph'eth 
 than an heretic is one who teacheth erroneous doctrines knowing 
 them to be erroneous. For as Whitby justly observes, no man 
 who acts accprding to his judgment, how erroneous soever it may 
 be, is self- condemned by that action. 
 
 Ver. 12. — 1. When I shall send Artcmasto thcc, or Tj/chicus. Ty- 
 chicus is often mentioned in St Paul's epistles. But of Artemas 
 we know nothing : only from this passage it appears, that he was 
 a faithful and able teacher, and fit to supply Titus's place in 
 Crete. 
 
Chap. III. 
 
 TITUS. 
 
 389 
 
 1 1 Knowing that such 
 a person is perverted,^ 
 and sinneth, being self- 
 condemned,'^ 
 
 12 When I shall send 
 Artemas to thee, or Ty- 
 chicus,! Make haste to 
 come to me at Nicopo- 
 lis,^ for I have determin- 
 ed to winter there. 
 
 13 Diligently helpfor- 
 toarc? on their journey, 
 Zenas the lawyer,^ and 
 Apollos, that noihmgmay 
 be wanting to them. 
 
 14 And let ours also 
 learn to practise honest 
 trades, for necessary uses, 
 that they may not be un- 
 fruitful. 
 
 1 1 Knomng that smh a teacher is 
 utterly depraved : arid in teaching 
 false doctrine from worldly motives, 
 sinneth, being self-condemned, 
 
 12 When I shall send, either Ar~ 
 temas to thee or Tychicus, to supply 
 thy place in Crete, leave the 
 churches there to his management, 
 and as speedily as possible come to 
 me at Nicopolis,for there I have de- 
 termined to winter, 
 
 13 Diligently supply Zenas the 
 lawyer and Apollos, (See Acts xviii. 
 24. — 28.) with whatever is necessary 
 
 for their journey, that in coming to 
 me, nothing which they need, may 
 be wanting to them. 
 
 14 Aiid, that the expense neces- 
 sary to such offices may be defray- 
 ed, Let our disciples in Crete also 
 learn to follow honest trades for sup- 
 plying xdiat is necessary to them- 
 selves, and that they may not be un- 
 fruitful in good offices to others. 
 
 2. Come to me at NicopoliS' There were cities of this name in 
 Macedonia on the confines of Thrace, and in Epirus and Pontus. 
 The one in Epirus, was built opposite to Actium, and named Nu 
 copolis, or the city of victory, in memory of the victory which Au- 
 gustus obtained over Anthony and Cleopatra. L'Entiant is of opi- 
 nion that this is the Nicopolis of which the apostle speaks : And 
 that while he wintered there, he visited his disciples in Illyricum, 
 Rom. XV. 19. Other commentators think the apostle meant Nico- 
 polis in Macedonia, situated near mount Haemus on the confines 
 of Thrace. But without settling that point, I observe that the 
 apostle's determination to winter in Nicopolis, wherever it was, 
 shews that he was at libery when he wrote this epistle ; conse- 
 quently that it was written in the interval between his first and 
 second imprisonments. 
 
 Ver. 13. Zenas the laiuyer, and Apollos. Zenas is mentioned in 
 this passage only. He is called No^ixov, the lavoyer, which Jerome 
 interprets, Legis Doctorem, a teacher of the laxv, because he had 
 formerly been of that profession among the Jews. Benson also is 
 of the same opinion : and quotes Mat. xxii. 35. where one of that 
 profession is called vof^iKcr,. But others think Zenas was a Roman 
 lawyer.— It would seem that Zenas and Apollos were to pass 
 
390 
 
 TITUS. 
 
 Chap. III. 
 
 15 All thaCare^with me 
 salute thee. Greet them that 
 love us in the faith. Grace 
 be with you all. Amen. 
 
 15 A(J7ffa^ov7ui a ol [abt 
 S[jbii TavTsg. Affzifooffoci rag 
 
 XCLgig (JbiTcc itdvruv viJbcuv. A- 
 
 through Crete, either in their way to the apostle, or to some place 
 whither he had sent them. He therefore desired Titus to help 
 them forward on their journey, by supplying them with such ne- 
 cessaries as they were in want of, that they might not be retarded. 
 Ver. 15.— 1. Salute them who love us in thefaith. By this descrip- 
 tion of the persons in Crete to be saluted in his name, the apostle 
 expressly excluded the Judaizing teachers, on whom he put that 
 mark of disrespect, to make them sensible how much he disappro* 
 yed of their conduct. 
 
Chap. III. 
 
 TITUS. 
 
 391 
 
 15 All *mho are with 
 me salute thee. Salute 
 them 'who love us in the 
 faith. ^ Grace be with 
 all of you* Amen. 
 
 15 All my fellow-labourers *w}io 
 are mth me in Colosse, wish thee 
 health. Present my good wishes to 
 them in Crete, who shew their love 
 to me^ by maintaining the true faith 
 of Christ. The favour and bless- 
 ing of God be with all of you. Amen, 
 
 2. Grace be tvitk all of you. By the expression all of youy the 
 apostle intimated tliat this epistle was intended, not for Titus 
 alone, but for the churches in Crete ; the members of which were 
 to be taught the things in this letter, and to be exhorted, and even 
 reproved, agreeably to the directions contained in it. 
 

 12 
 
A NEW 
 LITERAL TRANSLATION 
 
 OF 
 
 ST PAUL'S EPISTLE 
 
 TO 
 
 PHILEMON. 
 
 PREFACE. 
 
 Sect. I. The History of Philemon, 
 
 T)HILEMON, to whom this epistle was written, was no 
 stranger to the apostle Paul. For in the first and second 
 verses, the apostle addressed all the members of Philemon's 
 family, as well acquainted with them. And ver. 19, he insi- 
 nuates that Philemon himself was his convert. Nay, ver. 1 7, 
 Philemon's respect for the apostle is mentioned. He was an 
 inhabitant of Colosse, as appears from the epistle to the Co- 
 lossians, chap. iv. 9., where Onesimus, Philemon's slave, is 
 called one of them. And ver. 17. the brethren of Colosse are 
 desired to say to Archippus (the person mentioned Philem. 
 ver. 2.) TaJce heed to the ministry *which thou hast received. — 
 Besides, the ancients believed that Philemon was an inhabi- 
 tant of Colosse. So Theodoret says expressly in his commen- 
 tary on this epistle ; and tells us that his house was still re- 
 
394 PREFACE TO PHILEMON. Sect. 1. 
 
 mainlng in Colosse in his time ; that is, in the beginning of 
 the fifth century. And Jerome also, in his commentary on 
 this epistle, says Philemon was of Colosse : and Theophylact 
 calls him a Phrygian^ Oper. torn. 2. p. 861. — For an account 
 of Colosse, see Pref. to Colossians. 
 
 Philemon seems to have been a person of great worth as a 
 man, and of some note as a citizen of his own country ; for 
 his family was so numerous, that it made a church by itself; 
 or at least a considerable part of the church at Colosse, ver. 2. 
 He was likewise so opulent, that he was able hy the communi- 
 cation of his faith^ that is, by his beneficence, to refresh the 
 bowels of the saints, ver. 6, 7. — According to Grotius, Phile- 
 mon was an elder of Ephesus. But Beausobre speaks of him 
 as one of the pastors of Colosse ; in which he is followed by 
 Doddridge. — From the apostle's employing Philemon to pro- 
 vide him a lodging in Colosse, Michaelis conjectures that he 
 was one of the deacons there. — These authors were led to 
 think Philemon a minister of the gospel, because in the in- 
 scription of this letter, the apostle calls him hisfelloisO'labourer. 
 But that appellation is of ambiguous signification ; being gi- 
 ven, not only to those who preached the gospel, but to such 
 pious persons also, whether men or women, as assisted the 
 apostles in any manner, while they were employed in preach- 
 ing. See Rom. xvi. 8., 3 John, ver. 8. 
 
 The ancients differed as much as the moderns in their opi- 
 nion concerning Philemon's station in the church. Some of 
 them reckoned him a bishop. But others, fancying that Apphia 
 was his wife, contended that he had no ecclesiastical character 
 whatever ; for they began very early to esteem celibacy in ec- 
 clesiastical persons. In particular, Hilary the deacon saith 
 expressly, that he was one of the laity. Theodoret, QEcume- 
 nius, and Theophylact, seem also to have been of the same opi- 
 nion. See Whitby's preface to this epistle. 
 
 Sect. IJ. Of the Occasioii 07i "which the Epistle to Philemon 
 was written. 
 
 Onesimus, a slave, on some disgust, having run away from 
 his master Philemon, came to Rome, and lulling into want, as 
 
Sect. 2. PREFACE TO PHILEMON. 395 
 
 is supposed, he applied to the apostle, of whose imprisonment 
 he had heard, and with whose benevolent disposition he was 
 well acquainted, having, as it seems, formerly seen him in his 
 master's house. Or, the fame of the apostle's preaching and 
 miracles, having drawn Onesimus to hear some of the many 
 discourses which he delivered in his own hired house in Rome, 
 these made such an impression on him, that he became a sin- 
 cere convert to the Christian faith : For the apostle calls him, 
 ver. 9. his son, "wJiom he had begotten in his bonds. After his 
 conversion, Onesimus abode with the apostle, and served him 
 with the greatest assiduity and aifection. But being sensible 
 of his fault in running away from his master, he wished to re- 
 pair that injury, by returning to him. At the same time be- 
 ing afraid, that on his return, his master would inflict on him 
 the punishment, which, by the law or custom of Phrygia, was 
 due to a fugitive slave, and which, as Grotius says, he could 
 inflict without applying to any magistrate, he besought the 
 apostle to write to Philemon, requesting him to forgive and 
 receive him again into his family. The apostle, always ready 
 to do good offices, very willingly complied with Onesimus's 
 desire, and wrote this letter to Philemon, in which, with the 
 greatest softness of expression, warmth of affection, and deli- 
 cacy of address, he not only interceded for Onesimus's pardon, 
 but urged Philemon to esteem him, and put confidence in him, 
 as a sincere Christian. — And because restitution, by repairing 
 the injury that had been done, restores the person w^ho did the 
 injury to the character which he had lost, the apostle, to en- 
 able Onesimus to appear in Philemon's family with some de- 
 gree of reputation, bound himself in this epistle by his hand- 
 writing, not only to repay all that Onesimus owed to Phile- 
 mon, but to make full reparation also for whatever injury he 
 had done to him by running away from him. 
 
 To account for the solicitude which the apostle shewed in 
 tills affair, we must not, with some, suppose that Philemon 
 was keen and obstinate in his resentments. But rather, that 
 having a number of slaves, on whom the pardoning of Onesi- 
 mus too easily might have had a bad effect, he might judge 
 some punishment necessary for a warning to the rest. At least 
 the apostle could not have considered the pardoning of Onesi- 
 mus, as a matter which merited so much earnest entreaty, witli 
 
S96 PREFACE TO PHILEMON. Sect. 3. 
 
 a person of Philemon's piety, benevolence, and gratitude, un- 
 less he had suspected him to have entertained some such ap- 
 prehension. 
 
 Many are of opinion that Onesimus robbed his master be- 
 fore he ran off. But of this there is no evidence ; imless we 
 think the expression, ver. 18., If he hatk injured thee ant/ thing, 
 contains an insinuation of that sort. But the apostle might 
 mean, injured thee by the loss of his service. The words will 
 fairly bear that interpretation. Why then, as Lardner ob- 
 serves, impute crimes to men without proof? — What the apos- 
 tle wrote to Philemon on this occasion is highly worthy of our 
 notice : namely, that although he had great need of an affec- 
 tionate honest servant to minister to him in his bonds, such as 
 Onesimus was, who had expressed a great inchnation to stay 
 with him ; and although, if Onesimus had remained with him, 
 he would only have discharged the duty which Philemon him- 
 self owed to his spiritual father : yet the apostle would by no 
 means detain Onesimus without Philemon's leave ; because it 
 belonged to him to dispose of his own slave in the way he 
 thought proper. Such was the apostle's regard to justice, and 
 to the rights of mankind ! 
 
 Whether Philemon pardoned Onesimus, or punished him, 
 is not known. Onh^, from the earnestness with which the 
 apostle solicited his pardon, and from the generosity and good- 
 ness of Philemon's disposition, we may conjecture that he ac- 
 tually pardoned Onesimus ; and even gave him his freedom, 
 in compliance -wdth the apostle's insinuation, as it is interpreted 
 by some, that he would do more than he had asked. For it 
 was no uncommon thing, in ancient times, to bestow freedom 
 on such slaves, as had obtained the esteem and good will of 
 their masters, by their faithful services. 
 
 Sect. III. Of the Authenticity and Use of St Paid's Ejiistle 
 to Philemon, 
 
 Jerome, in his Preface to this epistle, says, Volunt ant cpis- 
 tolam non esse Pauli ; ant etiam si Pauli sit, nihil habere quod 
 nos cdificarc possit. Et a picrisque vcicrihus lepudia/am, duni 
 commendandi tantum scribcbatur officio^ non doccndi. But 
 
Sect. 3. PREFACE TO PHILEMON. 397 
 
 Clirysostom in his Preface, hath shewed several excellent uses 
 which may be made of this epistle ; two of which, as they are 
 of great importance, I shall mention.— The first is, In this 
 epistle the apostle hath left to churchmen an excellent exam- 
 ple of charity, in endeavouring to ixiitigate the resentment of 
 one in a superior station, towards his inferior, who had in- 
 jured him ; and in endeavouring to restore the inferior to the 
 favour of the other, which he had lost through his unfaithful- 
 ness ; and that, not only by arguments drawn from reason, 
 but by generously binding himself to repay all the loss which 
 
 the superior had sustained by the injury of the mferior. The 
 
 second use which may be made of this epistle is equally excel- 
 lent. It sets before churchmen of the highest dignity, a pro- 
 per example of attention to the people under their care, and 
 of affectionate concern for their welfare, which, if it were imi- 
 tated, would not fail to recommend them to the esteem and 
 love of their people ; consequently would give them a greater 
 capacity of doing them good. — I add some other uses ; name- 
 ly, that, although no article of faith be professedly handled in 
 this epistle, and no precepts for the regulation of our conduct 
 be directly delivered in it, yet the allusions to the . doctrines 
 and precepts of the gospel found in it, may be improved in 
 various respects for regulating our conduct. For, it is there- 
 in insinuated, 1. That all Christians are on a level. Onesi- 
 mus the slave, on becoming a Christian, is the apostle's son, 
 and Philemon's brother. — 2. That Christianity makes no al- 
 teration in men's political state. Onesimus the slave, did not 
 become a freeman by embracing Christianity, but was still 
 obliged to be Philemon's slave for ever, unless his master gave 
 him his freedom. — 3. That slaves should not be taken nor de- 
 tained from their masters, without their masters' consent, 
 ver. 13, 14. — 4. That we should not contemn persons of low 
 estate, nor disdain to help the meanest, when it is in our power 
 to assist them, but should love and do good to all men.~~5. 
 That, where an injury hath been done, restitution is due, un- 
 less the injured party gives up his claim. — 6. That we should 
 forgive sinners who are penitent, and be heartily reconciled 
 to them. — 7. That we should never despair of reclaiming the 
 wicked, but do every thing m our power to convert them. 
 The anxiety which the apostle shewed for the welfare of 
 
S9B PREFACE TO PHILEMON. Sect. 3. 
 
 Onesimus, in return for his affectionate services, could not 
 fail to cherish good dispositions in the breast of Philemon. — 
 Nor is it possible even at this day, so long after Philemon and 
 his slave are both gone, to read this letter without experien- 
 cing, in some measure, the same happy effect. 
 
 In the mean time, if this epistle had served no other pur- 
 pose, but to shew the world what sort of man the apostle Paul 
 was in private life, it would justly have merited a place in the 
 canon of Scripture. For, in it the writer hath displayed qua- 
 lities which by men are held in the greatest estimation; such 
 as, an high spirit arising from a consciousness of his own dig- 
 nity, consummate prudence, uncommon generosity, the warmest 
 friendship, the most skilful address, and the greatest politeness 
 as well as purity of manners : Qualities not to be found, either 
 in an enthusiast, or in an impostor. — Doddridge observes, 
 " That this epistle, considered as a mere human composition, 
 " is a master-piece of its kind. P'or, if it is compared with 
 *« an epistle of Pliny, supposed to have been written on a si- 
 <' milar occasion. Lib. ix. epist. 21., that epistle, though pen- 
 " ned by one who was reckoned to excel in the epistolary 
 " style, and though it has undoubtedly many beauties, will be 
 " found by persons of taste much inferior to this animated 
 " composition of the apostle Paul," 
 
 Sect. IV. Of the Time and Place of writing the Epistle 
 to Philemon, 
 
 That this epistle was written from Rome, about the time 
 the epistle to the Colossians was written, may be gathered from 
 the following circumstances. — Like the epistle to the Colos- 
 sians, this was written when the apostle was in bonds, ver. 1 . 
 10. 13. 23., and when he had good hopes of obtainino- his 
 liberty, ver. 22. — Timothy joined Paul in both epistles. — Epa- 
 phroditus, Mark, Aristarchus, Demas, and Luke joined in the 
 salutations in both. — Lastly, Onesimus, the bearer of this, was 
 one of the messengers by whom the epistle to the Colossians 
 was sent. Col. iv. 9. — But if the epistle to Philemon was writ- 
 ten about tlie time the epistle to the Colossians was sent, it 
 
Sect. 4. PREFACE TO PHILEMON. 399 
 
 must have been written at Rome, in the end of A. D. 61, or 
 in the beginning of 62. 
 
 Onesimus, in the apostle's letter to the Colossians, having 
 been particularly recommended to their notice, Col. iv. 9., it 
 cannot be doubted that they cheerfully received him into their 
 church. — In the apostolical constitutions. Lib. viii. c. 4. 6., 
 Onesimus is said to have been bishop of Bercea. But that writ- 
 ing is of little authority When Ignatius wrote his epistle to 
 
 the Ephesians, their bishop's name was Onesimus ; and Grotius 
 thought he was the person for whom St Paul interceded. But, 
 as Lardner observes, that is not certain. Mill has mentioned 
 a copy, in which, at the conclusion, it is said. That Onesimus 
 died a martyr at Rome, by having his legs broken. 
 
400 
 
 PHILEMON. 
 
 o Old Translation. 
 
 Ver. 1. Paul, a prisoner 
 of Jesus Christ, and Timo- 
 thy our brother, unto Phi- 
 lemon our dearly beloved, 
 and fellow-labourer, 
 
 2 And to our beloved 
 Apphia, and Archippus our 
 fellow-soldier, and to the 
 church in thy house : 
 
 3 Grace to you, and 
 peace from God our Fa- 
 ther, and the Lord Jesus 
 Christ. 
 
 4 I thank my God, mak- 
 ing mention of thee always 
 in my prayers, 
 
 5 Hearing of thy love and 
 faith, which thou hast toward 
 the Lord Jesus, and toward 
 all saints; 
 
 Greek Text. 
 
 1 Ilavh.og hs(r(jbiog X^/s'i? 
 Iriffa, ZKi TiiJbokog 6 ah'k(pog, 
 
 2 Koi; A-Tip/a rri ayocTrrjrif 
 tiijjuv, Tcm rrj zocr oikov ffa zz-^ 
 
 3 Xa^tg v(jjtv, koli Zi^Tivri a- 
 
 TSavron ^niav ffa 'zffOi8[/jSvog STt 
 
 5 A.x.iim (jh ryjv ayaL'7cr\v Ttm 
 rr}v zsisiv rjv lyjig -usgog rov Ky- 
 ^lov l?](ri^v Tccci Big itoLvrag 78g 
 aytsg* 
 
 Ver. 1. — 1. Coiifined with a chainjor Christ Jesus, b^ir^io'^ X^to-ra, 
 This is the genitive of the object. Ess. iv. 24?. — Or it may be the 
 genitive of possession ; and be translated, a prisoner belonging to 
 Christ Jesus. But as the word /)mo?2(?r does not convey a just idea 
 of Paul's state at that time, '^i(7^io<; is more properly translated con- 
 fined voiih a chain. — For on account of the manner in which the 
 apostle was confined at Rome, see Eph. vi. 20. note. — In writing 
 to Philemon, Paul did not call himself aw apostle^ because he wrote 
 only in the character of a friend, to request a favour, rather than 
 to enjoin what was fit, ver. 8, 9. 
 
 2. And Timothy. In the preface to St Paul's epistle to the Co- 
 lossians, sect. 1., it was shewed, that the Colossians were converted 
 by Paul. Wherefore if Timothy assisted him in that work, being 
 known to Philemon, he very properly joined Paul in this letter, to 
 signify that he joined him in this request, as well as in his testi- 
 mony concerning the good disposition of Onesimus. 
 
 3. Our brother. So the apostle called Timothy, to add dignity 
 to his character. 
 
 4. And our fellow-labourer. This sheweth that Paul and Phile^ 
 mon were personally known to each other. 
 
 Ver. 2. — 1. And to Apphia the beloved j and to Archippus. These 
 persons being mentioned after Philemon, and before the church in 
 
 2 
 
PHILEMON. 
 
 401 
 
 New Translation. 
 
 Ver. 1. Paul confined 
 mth a chain for^ Christ 
 Jesus, and Timothy'^ our 
 brother, ' to Philemon 
 flie belox)ed and our fel- 
 low-labourer.'* 
 
 2 And to AppJiia the 
 beloved, and to Archip- 
 pus^ our fellow-soldier* 
 and to the church (x«t ) 
 in thy house : 
 
 3 Grace be to you, and 
 peace from God our Fa- 
 ther, and FROM the Lord 
 Jesus Christ. 
 
 4 I give thanks to my 
 God always, tsohen I 
 make mention of thee in 
 jny prayers, 
 
 5 Having heard^ of 
 thy love and faith which 
 thou hast (^rge?) toward 
 the Lord Jesus and (g*?) 
 to all the saints. 
 
 Commentary. 
 Ver. 1 . Paul confined with a chain 
 for preaching Christ Jesus to the 
 Gentiles, and Timothy our brother 
 minister, to Philemon the beloved 
 of us both, and our fellow-labourer 
 in the gospel. 
 
 2 And to Apphia the beloved of all 
 who know her, and to Archippus our 
 fellow-soldier, and to that part oithe 
 
 church at Colosse which is in thy 
 house : See Rom. xvi. 5. note 1 . 
 
 3 We wish increase of the favour 
 of God, and of good dispositions to 
 you, and happiness, temporal and 
 eternal, y^-ow God our Father j and 
 
 from our Lord Jesus Christ. 
 
 4 / Paul give thanks to my God 
 always, when I make mention of thee 
 Philemon in my prayers, (see 2 Tun, 
 i. 3. note 3.) 
 
 5 Having heard of the increase of 
 thy love and faith which thou hast to- 
 wards the Lord Jesus, and to all who 
 are styled saints, because they be- 
 lieve on and worship the true God 
 in sincerity. 
 
 his house, it is a presumption, as the commentators observe, that 
 they were his relations, lived in family with him, and made ^ 
 part of the clmrch in his house. — Because Apphia is mentioned 
 before Archippus a minister of the gospel, some of the fathers 
 conjecture that Apphia was Philemon's wife, Lightfoot $aith 
 Archippus was his son. 
 
 2. Our fellow-soldier. See Phih'p. ii. 25. note 1. — By addressing 
 this letter, not only to Philemon, but to Apphia also, and Archip- 
 pus, and to the church in Philemon's house, and by wishing them all 
 manner of felicity, the apostle interested the whole of Philenion's 
 family to aid him in his solicitation for Onesimus. 
 
 Ver. 4. I give thanks to my God, &c. By telling Philemon that 
 he thanked God always in his prayers for his increasing faith and 
 love, he in a very delicate manner prepared him for listening to 
 the request he was about to make in behalf of Onesimus. For it 
 was telling him, in an indirect manner, that his own benevolent 
 
 yoL. IV. 2 Df 
 
402 PHILEMON. 
 
 6 That the communica- 6 ^OToog ri koiwvkx, mg Tffi- 
 tion of thy faith may become ^,^g ^^ ,,,^ry^g ^.^^^^ g, 
 eitectual, by the acknow- ., ^, ^„., * ^ cv « 
 ledging k every good thing '""t ^"%°^ "5'"^'' '•" ^^ "l^" 
 y^hfch is in you in Christ "^ ^S'^"' ^^^^'^ 
 
 Jesus. 
 
 7 For we have great joy 7 Xa^av yoLg s%o^.sv croX- 
 and consolation in thy love, ^^^ ^^^ zraea^cXp^o-/!/ s^/ m a- 
 because the bowels ot the ^ ^ /- _ _^ ' 
 
 c \ ^^ ry yCCTCrj /TH, OTl TCX, (J'TThdyyvCL 
 
 samts are reiresneci by thee, ' % ^> ' ^ 
 
 brother ''^'^ ay/o/i' amTffiTffocvrcci oioi ffa. 
 
 8 Wherefore, tliough I 8 Ato zffoXkr^v zv X^igco toc^- 
 
 might be much bold in .^^^^^^ g^^^ gtjr<ram/v ffo/ ro 
 
 Christ to enjoin thee that ^,,^^r,^. 
 which is convenient, 
 
 disposition would lead him to pardon Onesimus, although he had 
 greatly offended him. 
 
 Ver. 5. Heard of thy love and faiili^ luhich thou hast totvard the 
 Lord Jesus and to all the saints. By a transposition not uncommon in 
 the most elegant writings, love here refers to the saints ; and Jaith 
 to the Lord Jesus. See Matth. xii. 22., 1 Cor. vi. 11.— Mill men- 
 tions some ancient MSS. and versions which read in this verse, 
 Heard of thy Jaith and love, which thou hast totvard the Lord Jesus 
 and to all the saints. — From the expression, Heard of thy love, &c. 
 some have inferred that the apostle was not personally acquainted 
 with Philemon. But that no such inference can be drawn from 
 this expression, see proved Ephes. i. 15. note 1. 
 
 Ver. 6. — 1. I pray that the communicatiotiy &c. Benson and Ben- 
 gelius are of opinion, that the words Kotmvix t))? 'Trt^-ajg a-a, do not 
 mean Philemon's imparting the fruits of his faith to others, but 
 his partaking of faith in common with other Christians. But, if 
 the words roa uyioig, to the saiiits^ are supplied from the foregoing 
 verse, after the words, thy faiths in this verse, it will afford a mean- 
 ing more agreeable to the scope of the apostle's discourse. For 
 by a common metonymy , Jaith may signify the fruits of faith ; and 
 xmuncc^ construed with a dative of the person, often signifies the 
 imparting of a thing to others. See 1 John i. 3. note 3., where 
 the different meanings o^ Koivmiu are given: Also Rom. xii. 13., 
 Gal. vi. 6., where Koivaviu signifies to distribute or impart to another, 
 
 2. To the acknovoledgment of every good thing 'which is in you. By 
 using the word you^ the apostle praised all the members of Phile- 
 mon's family for their works of charity to the saints; but more 
 especially Philemon himself; as it is here insinuated, that his fa- 
 mily were led to do these benevolent offices in imitation of him. 
 
 Ver. 7.— 1 . The bovoels of the saints are refreshed. If by the hotvels 
 of the saints, the apostle nraeant the saints themselves, the refreshment 
 
PHILEMON. 403 
 
 Q I PR AY that the com- 6 Also I pray ^ that the communi- 
 
 municatioii of thy faith cation of the fruits of thy faith to 
 
 may be effectual,' (ev) to the saints, in the many good offices 
 
 the acknowledgment of which thou dost to them, may be ef- 
 
 every good thing which fectual, for bringing others to the 
 
 IS in you,^ (ik;) towarcf. acknowledgment of every good dispo- 
 
 Christ Jesus. sition, "which is in you towards the 
 
 members of Christ, 
 
 7 For we have much 7 For we ourselve$ have much joy 
 joy and consolation in andco7isolationinthylox)e,moi^^par- 
 thy love, because the ticularly because the bowels of the 
 bowels^ of the saints are saints are refreshed by thee^ brother : 
 refreshed by thee, bro- thy house is open to them : thy 
 ther.* riches are a relief to all the saints. 
 
 8 (Ato) Wherefore, 8 Wherefore, though I might be 
 though I might be much very bold as an apostle in the church 
 bold in Christ to enjoin of Christ, to e7iJoin thee, his disciple, 
 thee' what is ft ^- tp ^o what is ft in ^he affair I m\ 
 
 going tp mentiop j 
 
 of which he speaks was produced by the relief which Philemon's 
 works of charity brought to them in their distresses. And the 
 saints who were thus refreshed, were not those alone who lived in 
 Philemon's neighbourhood, but those also who were driven from 
 their homes for the name of Christ ; or, who went about preaching 
 the gospel. Perhaps also the apostle meant, that the knowledge 
 of Philemon's charitable actions gave great joy, even to the saints 
 who had no need of his good offices. This joy, as well as the re- 
 lief above mentioned, is fitly compared by the apostle to the re- 
 freshment which a person faint with thirst receives from drink. See 
 verse 20. note 2. 
 
 2. By thee, brother. The apostle calls Philemon his brother, not 
 merely because he was a Christian, but because he was a Christian 
 of the same good dispositions with himself, and one whom he ten- 
 derly loved. By placing this appellation in the end of the sentence, 
 he gave it an engaging emphasis : So that it could not fail to make 
 a strong impression on Philemon's mind. 
 
 Ver. 8. Wherefore though I might be much bold in Christ to enjoin 
 thee,, &c. The apostle's management in this part of his letter is ex- 
 cellent. He tells Philemon that although, as an apostje of Christ, 
 he might have commanded him to do what was fit in the affair he 
 was about to mention, he would not use his authority, but rather 
 beseech him as a friend to do it. And to persuade him, he sug- 
 gested such things as one friend might with propriety mention tq 
 another, of whom he was asking a favour. The person who be- 
 sought Philemon, was Paul, who, as we shall see immediately, was 
 |jis spiritual father ; Paul grown old ip the service pf the gospel s 
 
404 PHILEMON. 
 
 9 Yet, for love's sake, I 9 A/a rriv uyuT'/jv (j.oO.'kov 
 rather beseech thee, being ra^ccy.aXu, roiarog uv ug Ylav- 
 such an one as Paul the ^^,^ ^^^,^^r^g^ y^,, I, y^^^, U,. 
 aged, and now also a prison- f v 
 
 erof Jesus Christ. ^ f/-'0? I^^i. Xf,ffi,. 
 
 10 I beseech thee for my 10 Ila^a^jaXa; ffs ntz^i th 
 son Onesimus, whom I have Bfjua nzvn, 6v symrjffa. sv roig 
 begotten in my bonds : h(r(/jOig [j(.y, OvmiLor 
 
 11 Which in time past u Tov 'ttotz (rot axpri^ov, 
 was to thee unprofitable, ^^^^ ^g ^^^ ^^^ evxprj^oi^, 
 but now profitable to thee 
 
 and to me ; 
 
 and Paul now also confined with a chain for preaching Christ ; con- 
 siderations which must have made a deep impression on Philemon, 
 who being himself a sincere Christian, could not but wish to grati- 
 fy one, who, at the expense of unspeakable labour and suffering, 
 had done the greatest service to mankind, by communicating to 
 them the knowledge of the gospel. 
 
 Veri 9. Being such an one as Paid the aged. Although at the 
 time of the stoning of Stephen, Saul is said to have been a young 
 man. Acts vii. 58., it does not imply that he was then a mere youth. 
 The witnesses laying their clothes at his feel, and his immediately 
 taking an active part in persecuting the disciples, but especially 
 his receiving a commission for that purpose from the chief priests, 
 are proofs that he possessed both judgment and experience. Where- 
 fore, at the stoning of Stephen, he may have been thirty years old ; 
 at which age he might very properly be called a young man. See 
 Pref to 1 Tim. Sect. 2. — Between the death of Stephen and Saul's 
 conversion, some time elapsed. From the time of his conversion 
 to the writing of this letter, he had laboured in the gospel near 
 thirty years ; So that, being now sixty years old or more, he was 
 really an aged person. — Benson following Theophylact, says Tr^ee- 
 ^vrm in this passage has the signification of Tr^so-SsyrTj?, an ambassa- 
 dor ; and in support of his opinion he cites some passages from the 
 Lxk. and from the Apocrypha. 
 
 Ver. 10. — 1. / beseech thee. There is a beautiful emphasis in the 
 repetition of the words, / beseech^ which he had introduced in the 
 preceding verse. 
 
 2. For my son, whom I begat in my bonds, even Onesimus. One- 
 simus's name in the end of this sentence has a fine effect, by keep- 
 ing the reader in suspense. This every person of taste must per- 
 ceive. The apostle would not so much as mention Onesimus*s 
 name till he had prepared Philemon for hearing it ; and when he 
 does mention it, instead of calling him a fugitive slave, or even a 
 slave simply, he calls him his own son ; to shew that he had a ten- 
 der affection for him, and was much interested in his welfare. And 
 
PHILEMON. 
 
 405 
 
 9 Yet, for love*s sake, 
 I rather beseech, being 
 such an one as Paul the 
 aged,^ and now also i}t<r' 
 fAoii) one conjlned with a 
 chain for Jesus Christ. 
 
 10 I beseech^ thee for 
 my son, whom / begat in 
 my bonds, EVEN Onesi- 
 mus; 
 
 11 Who formerly was 
 to thee unprofitable,^ but 
 now WILL BE very pro- 
 fitable to thee (x««, 209.) 
 even as to me.^ 
 
 9 Yet, instead of using my autho- 
 rity, by that love which thou bearest 
 to the saints and to me, I rather be- 
 seech thee, who am such an one as 
 Paul, thy friend, grown old in the 
 service of the gospel ; and now also 
 confned with a chain for preaching 
 Jesus Christ : 
 
 10 By all these considerations I 
 beseech thee for my so7i, whom I begat 
 ifi my bonds ; and who, on that ac=- 
 count, is very dear to me, even One- 
 simus, 
 
 11 JFho,lacknowledge, formerly 
 was to thee an unprofitable slave, but 
 now, having embraced the gospel, 
 he will, by his faithful affectionate 
 services, be very profitable to thee, 
 even as he has been to me since his 
 conversion. 
 
 then by telling Philemon, that he had hegotteii him in his bonds, he 
 insinuated, that Onesimus was not discouraged from becoming a 
 Christian by the apostle's bonds. Being therefore a firm believer, 
 he was not unworthy of the pardon the apostle solicited for him. — 
 In this beautiful passage, there is a groupe of the most affecting ar- 
 guments closely crowded together. On the one hand, we have 
 Philemon's own reputation for goodness : his friendship to the a- 
 postle; his respect for his character; reverence for his age; com- 
 passion for his bonds ; and at the same time an insinuation of that 
 obedience which Philemon owed to him as an apostle. On the 
 other hand, we have Onesimus's repentance, and return to virtue ; 
 his profession of the Christian religion, notwithstanding the evils 
 to which it exposed him ; and his being the object of his spiritual 
 father's tender affection. In short, every word contains an argu- 
 ment. Philemon therefore must have been exceedingly affected 
 by this moving passage. 
 
 Ver. 11. — 1. Who formerly tvas to thee unproftable. The apostle, 
 with admirable address, gives the softest name possible to Onesi- 
 mus's misbehaviour ; because he did not choose that Philemon 
 should fix his thoughts on the heinous nature of his slave's offence, 
 lest it might have inflamed his resentment too much. 
 
 2. But now rvill be very prof table to thee even as to me. To shew 
 the sincerity of Onesimus's repentance, the apostle mentioned the 
 experience which he himself had had of his good disposition, in the 
 many affectionate services which he had received from him during 
 his confinensent. After such a proof, Philemon could have no 
 
406 PHILEMON. 
 
 12 Wliom I have sent 12 'Ov avs-rs/z^a. Iv k 
 again : thou therefore re- ^^^,,^ ^ ^^ ^^y^ 
 ceive him that is mine own ,„,„ ^^.^-^ ,p ^ ' 
 bowels ; ^'^^ n^a\a^^. 
 
 13 Whom I would have 13 'Ov zyco i^iiko^riv T^og 
 retained with me, that in Sfjuavrov zocrsx^tv, iva> vts^ (th 
 thy stead he might have ^laxovrj (juoi 5v roig hau^oig m 
 ministered unto me in the zvayfikia. 
 
 bonds of the gospel. 
 
 U But without thy mind ^^ l^u^ig h T7]g ffrjg yv&)(J.y;g 
 
 %vould 1 do nothing ; that 2^^2V Tj^ekticra Toirjffar ha, (/jtj 
 
 thy benefit should not be as ci>g pcccra, avocypc'/jv ro aya^ov 
 
 it were of necessity, but will- ^^^ yj, ocKkoc zccra zzaciov, 
 ingly. 
 
 15 For perhaps he there- ^^ ^^X^ ^H ^f '^^'^^ ^^ 
 
 fore departed for a season, X^j^^f^^^ 'TTgog oj^ccv, hcc aicovtou 
 
 that thou shouldest receive avrop a^2%?:?* 
 him for ever: 
 
 doubt of Onesimus's virtue and fidelity Doddridge, Bengelius, 
 
 and others, think the name OnesimuSy which comes from the verb 
 cviiut, signifying to profit, was given to slaves by way of good omen, 
 to express the advantage they were to bring to their masters by 
 their services ; and that in this passage there is an allusion to the 
 signification of Onesimus's name. See ver. 20. note 1. — But it is 
 of more importance to observe, that the apostle, by mentioning 
 the change wrought on Onesimus by the pains he had taken in 
 converting him, insinuated to Philemon the obligation he lay uh- 
 der to him, for Having made his Unprofitable slave a faithful and 
 affectionate servant to him for life. 
 
 Ver. 12. That is to sayy mine own bbuoels ; oiie whom I considet" 
 fes a part of myself— As Bengelius observes, by laying aside his 
 apostolical authority, St Paul had brought himself to a level with 
 Philemon. And now to exalt Onesimus, and to display that dig- 
 nity which a man acquires by becoming a sincere Christian, he 
 calls him not his son^ simply, but his otvn boxvels ; or, as it is ex- 
 pressed ver. 17., his very self, 
 
 Ver. 13. That in thy stead, he might have ministered to me in these 
 hondsfor the gospel. Here the apostle insinuated to Philemon, the 
 obligation he was under to assist him With his personal services^ 
 who was his spiritual father : and more especially while he was 
 confined with a chain for preaching the gospel of Christ. 
 
 Ver. 14. — 1. But -without thy mind I would do nothing. From 
 this We learn, that however just our title may be to beneficent ac- 
 tions frbm others, they must not be forced to perform them. They 
 must do them voluntarily. 
 
 2. That thy good deed might not be as by constraint, but as volunr 
 iary. If Onctimus had remained with the apostle in Rome, and 
 
PHILEMON. 
 
 407 
 
 12 'Of, 61.) Him I 
 have sent back. Do thou 
 (h, 106.) therefore re- 
 ceive him, thai is to say, 
 mine own bowels ; * 
 
 1 3 Whom I wished to 
 detain with myself, that 
 {vTT^ (r«) in thy stead he 
 might have ministered to 
 me in these bondsybr the 
 gospel. ^ 
 
 14 
 mind 
 thing, ' 
 
 But without thy 
 / woidd do no- 
 that thy good 
 DEED might not be as by 
 constraint, but as volmi" 
 tary,^ 
 
 15 {TotXit' yag, 91.) 
 Perhaps also for this rea^ 
 son he was separated^ for 
 a little while, that thou 
 mightest have him for 
 ever.* 
 
 1 2 Him I have sent back to thee 
 at his own desire. Do thou there^ 
 
 fore receive him into thy family; that 
 is to say, Receive one who is mine 
 oxmi bowels ; my son ; a part of me. 
 
 1 3 Being so useful to me, / wish^ 
 ed to detain him with myself, that, 
 in thy stead, he might have perform- 
 ed those offices to me in these bonds 
 
 for the gospel, which thou thyself 
 wouldest have performed if thou 
 hadst been in Rome. 
 
 14 But, whatever title I had to 
 his service, on account of what thou 
 owest to me as an apostle of Christ 
 suffering for the gospel, without 
 knowing thy mind whose slave he is, 
 / wotdd do nothing to engage him 
 to stay with me ; that thy good deed 
 in pardoning him might not be as 
 extorted, but as proceeding from thy 
 own good will, 
 
 15 To mitigate thy resentment 
 consider, that Perhaps also for this 
 reason he was separated from thee 
 
 for a little while, (so tt^o? a^xv signi- 
 fies, 1 Thess. ii. 17. note 2.) that 
 thou mightest have him thy slave^or 
 
 Philemon had pardoned him at the apostle's intercession, that fa- 
 vour would not have appeared so clearly to have been bestowed 
 voluntarily, as when Onesimus returned and put himself in his mas- 
 ter's power, and was received again into his family. The apostle, 
 therefore, sent him back to Philemon, that his receiving him might 
 be known to have proceeded from his own merciful disposition. 
 
 Ver. 15. — 1. For this reason i^^^Kr^viy he was sepai-ated : A soft 
 expression to denote Onesimus's running away from his master ; 
 for it contains an insinuation, that this had happened providentially. 
 See the following note. 
 
 2. That thou mightest have him for ever. The word uimtog may 
 be translatedybr life ; which I take to be the apostle's meaning. 
 But Estius thinks it signifies Philemon's having Onesimus as a bro- 
 ther ^or ever; the relation between Christians as brethren being 
 to continue in the next world. — The apostle here made the same 
 kind of apology for Onesimus which Joseph made for his brethren, 
 
408 
 
 PHILEMON. 
 
 1 6 Not now as a seiTant, 
 but above a servant, a bro- 
 ther beloved, specially to 
 me, but how much more un- 
 to thee, both in the flesh and 
 in the Lord? 
 
 1 7 If thou count me there- 
 fore a partner, receive him 
 as myself. 
 
 18 If he hath wronged 
 thee, or oweth thee ought, 
 put that on mine account ; 
 
 19 I Paul have written 
 it with mine own hand, I 
 will repay it : albeit I do not 
 say to thee how thou owest 
 unto me even thine own self 
 besides. 
 
 20 Yea, brother, let me 
 
 16 OvfiiTt ug hXov^ a>X 
 
 VTTS^ ^aXov, ah\(pov aya'TrriTOVy 
 
 17 E/ av i^iz z^nq zoimvov, 
 'Tt^od'hoL^ii avrov cog g/>og. 
 
 18 E/ ^S n TjhfCJ^ffS (TB 71 0- 
 
 (pstXit^ raro s(JjOi ehXoyu, 
 
 19 Eya; HavXog g^ya-v^a 
 T'/j S[Jjri %s/^/, syoj ccTroriffco' hot, 
 [jtjrj "Keyct) croi on zai ceocvrov 
 (JjOi '7r^offo^ii\zig, 
 
 20 N«/, ah'k(pz, lyw an o- 
 
 Gen. xlv. 5., Notv therefore be not P:rieved. — For Gad did send me 
 
 y-efor 
 life. 
 
 before you to preserve life. The providence of God often brings 
 good out of evil. Yet we should not for that reason do evil that 
 good may come. By telling Philemon that he would now have 
 Onesimus for ever, the apostle intimated to him his firm persuasion 
 that Onesimus would never any more run away from him. 
 
 Ver. 16. — 1. Above a slave, a beloved br other ^ especially to me. 
 That Philemon might not be offended at him for calling his fugi- 
 tive slave his brother, the apostle acknowledged him for his own 
 brother also; because, from the time of his conversion, Onesimus 
 had the same father with the apostle, and with all believers. Next, 
 he told Philemon, that he much more ought to acknowledge One- 
 simus as a brother, because he stood in that relation to him in the 
 flesh, as well as in the Lord. — In this passage the apostle teaches 
 us, that love is due to persons in the meanest stations who are emi- 
 nently virtuous. 
 
 2. Both in the flesh and in the Lord. By calling Onesimus Phi- 
 lemon's brother in the fiesh, the apostle meant that he was of the 
 same nation with Philemon ; or perhaps some way related to him : 
 as by calling him his brother in the Lord, he meant that he was 
 now of the same religion with Philemon. 
 
 Ver. 18. If he hath iyijured thee any thing. This is a soft way of 
 expressing the loss which Philemon had sustained by being depri- 
 ved of his slave's service. See Pref. sect. 2. paragr. 3. 
 
 Ver. 19. — 1. / Paul have ivritten with mine own hand, &c. Ac- 
 cording to Jerome, this implies, that Paul wrote the whole letter 
 with his own hand. And some moderns, who are of the same opi- 
 
PHILEMON. 
 
 409 
 
 16 No longer as a slave 
 ONLY, but above a slave^ 
 a beloved brother^ espe- 
 cially to me : and how 
 much more to thee, both 
 in the flesh and in the 
 Lord?^ 
 
 17 If then thou Jiold 
 me as a 'partaker^ receive 
 him as myself. 
 
 18 And if he hath /w- 
 jured thee any tiling^ or 
 
 ov^reth THEE, ])lace it to 
 my account : 
 
 19 i Paul have "imit- 
 ten with mine own hand,^ 
 I will rejpay ; that I may 
 not say to thee, Thou 
 owest to me even thine 
 own self besides.'^ 
 
 20 Yea, brother, let 
 
 16 No longer as a slave only, btd 
 above a slave, even a beloved Chris- 
 tian brother ; especially to me who 
 know his worth, and have been in- 
 debted to him for his services : Haw 
 much more to thee, as a brother, both 
 by nation and by religion, who will 
 serve thee with more understanding, 
 fidelity, and affection, than before? 
 
 17 If then thou hold me as a par- 
 taker of thy affection, give him the 
 same reception which thou woiddest 
 give to myself, 
 
 1 8 A7id if he hath injured thee any 
 thing by running away, or oxveth thee 
 in the way of borrowing, place it all 
 to my account, 
 
 19 And to entitle thee to pay- 
 ment, / Paid have written with mine 
 own hand, I will repay thee all. This 
 I have done, that in urging thee to 
 pardon Onesimus, I may not say to 
 thee, Thou owest to me even thine own 
 self besides, 
 
 20 Yea, brother, it is really soj 
 
 nion, think he took that trouble to shew Philemon his earnestness 
 to have Onesimus pardoned. But be that as it may, the apostle's 
 writing with his own hand, that he would repay Philemon for any 
 injury his fugitive slave had done him, teaches us the necessity of 
 restitution in all cases of injury. 
 
 2- Thou otvest to me even thine oxvn self besides, ngd(r«^g<Ag<?, Insu- 
 per debes : So Erasmus and Raphelius translate the word. The apos- 
 tle means, that besides pardoning Onesimus, Philemon owed hira 
 his very existence as a Christian. He had opened his eyes, and 
 turned him from the darkness of heathenism to the light of the gos- 
 pel, and from the power of Satan to be ruled by God, that he might 
 receive the forgiveness of his sins, and an inheritance in heaven. 
 What an immense obligation ! Yet, rather than be constrained to 
 solicit Onesimus's pardon on account of that obligation, he would 
 himself pay to Philemon every thing Onesimus owed him. After 
 all this, how ungrateful would Philemon have showed himself, if 
 he had refused to grant the apostle's request. 
 
 Ver. 20. — 1. Yea, brother, let me have profit from thee. Sau 
 •vi!«(tt)jv. Some commentators think the apostle here alludes to the 
 signification of Onesimus's name, mentioned in note 2. on ver. 11, 
 
410 PHILEMON. 
 
 havejoyofthee In tlieLord: mi(Jijr^v bv Kv^w amTavarov va 
 
 refresh my bowels in the ^^ anfkoLyyytt ev Kv^icj, 
 Lord. 
 
 21 Havmg confidence in 21 Tls'Troi^^cug rrj v'prupcoyj ffn 
 tliy obedience I wrote unto s^yoc^a goi^ zihcag on Ttai vts^ 
 thee, knowing that thou wilt j ^^^^ Troit^f^sig. 
 
 also do more than I say. 
 
 22 But withal prepare me 22 *A[Jb(z k zoct irotujoc^s 
 also a lodging : for I trust ^q; |g,;^ar bXtiZc^ yag on htx, 
 that through your prayers I ^^^ ^no^rzvxc^v vu.m va£/(r^^(ro- 
 shall be given unto you. ^^^ ^^^^^ 
 
 But such an allusion, in a sentence so pathetic, would have been 
 absolutely trifling. The emphasis lies in the expression, Yea^ bro- 
 ther : for it means, what I say, brother, is true ; thou owest to me 
 thine existence as a Christian ; Let me have frojit Jrom thee in the 
 Lord ; profit suitable to thy Christian profession. Perhaps the a- 
 postle in this insinuated, that if Philemon pardoned Onesimus, he 
 would consider himself as overpaid for having brought him to the 
 knowledge of God, although he should require him to fulfil his ob- 
 ligation to pay what Onesimus owed him. Others translate ixi, 
 u^sX(pi, I beseech thee^ brother, 
 
 2. Refresh my bovoels. AmyroivTbi va f^ec FTrXecy^vcc; literall}'', ap- 
 pease or quiet my bowels. See Ess. iv. 34<. My bowels yearn on 
 Onesimus. Remove my anxiety concerning him whom I so tender- 
 ly love, by pardoning him, and receiving him again into thy fami- 
 ly. — Because the apostle had called Onesimus his bowels^ ver. 12., 
 some are of opinion that he here entreated Philemon to refresh 
 Onesimus by cheerfully pardoning him. But the first interpreta- 
 tion is more natural. 
 
 Ver. 21. — .1. hi thy obedience. By this expression the apostle 
 insinuated to Philemon, that being so good a Christian, and so ge- 
 nerous a person, he hoped he would consider his doing what was 
 requested of him, as a duty which he owed to Christ, and would 
 perform it with pleasure. Or, if this gloss is not admitted, v^xkoiji 
 here may be translated compliance. 
 
 2. ThoiL •wilt do even more than I ask. According to some com- 
 mentators, it is here insinuated to Philemon, that it would be pro- 
 per for him to give Onesimus his freedom. And many are of opi- 
 nion that he actually did so. But to others it does not seem pro- 
 bable, that in a letter written to solicit a pardon for Onesimus, the 
 apostle would so much as insinuate that Philemon ought to make 
 him a free-man. 
 
 Ver. 22. — 1. Prepare me also a lodging. The apostle having ex- 
 perienced the advantage of having a hired house of his own in Rome, 
 where he preached the gospel to all who came to him, very prudent- 
 ly desired Philemon to provide for him such another house in Co- 
 
PHILEMON. 
 
 411 
 
 me have prqfit.from thee^ 
 in the Lord. Refresh 
 my bowels * in the Lord. 
 (See ver. 7. note.) 
 
 ^1 Having confidenee 
 in thy obedience, ^ I have 
 written to thee, knowing 
 that thou wilt even do 
 (y;r«5 xtya, 55.) more 
 than 1 ask,^ 
 
 22 But at the same 
 time prepare me also a 
 lodging :^ For I hope that 
 through your prayers,^ 
 I shall be bestowed on 
 you.^ 
 
 Let vie hax)e profit from thee as a sin-^ 
 cere Christian. By forgiving One-* 
 simus, Refresh my bowels in the 
 Lord. It is all the recompence I 
 desire for having converted thee. I 
 seek not thy money nor thy goods* 
 
 21 Do not, from my earnestness, 
 fancy that I entertain any suspicion 
 of thy goodness. On the contrary, 
 Having confideiice in thy obedience^ 
 I have written this to thee, being per- 
 suaded that thou wilt even do more 
 for Onesimus than I ask. 
 
 22 But at the same time that I be- 
 iseech thee to pardon Onesimus, I 
 request thee also to prepare me a 
 lodging in CoXosse ; for I hope, that 
 through the prayers of thee and thy 
 
 family, I shall be released and be- 
 stowed 071 you : in which case I pro- 
 pose to stay some time at Colosse. 
 
 losse, and not a lodging in Philemon's own house, as some suppose. 
 It seems he proposed to stay awhile in Colosse, and wished to have 
 a house in some frequented part of the city, to receive convenient- 
 ly all who might be desirous of information concerning his doc- 
 trine. — Theodoret observes, that the apostle's resolution to visit 
 Philemon soon, signified to him in this letter, naturally added 
 weight to his solicitation on behalf of Onesimus. 
 
 2. Through your prayers. The efficacy which in scripture is 
 ascribed to prayer, is a great encouragement to the people of God 
 to have recourse to prayer in all their straits, agreeably to the ex- 
 hortation and example of Christ and his apostles. But to render 
 prayer efiPectual, it must, as James observes, chap. i. 6., be offered 
 in faith ; that is, in a full persuasion of the goodness and power of 
 God, and with an entire submission to his will. The apostle, by 
 expressing his hope that God would grant him his liberty through 
 the prayers of Philemon and his family, hath insinuated that they 
 were pious Christians and worthy persons, for whom God had a 
 great regard. On this passage Whitby justly observes, that if the 
 apostle believed the prayers of angels and departed saints were ef- 
 fectual for procuring blessings to the saints on earth, it is strange 
 that he hath not, throughout the whole of his epistles, so much as 
 once addressed any prayers to them, nor directed others to pray 
 to them ! 
 
 3. / skali be bestotjoed on you.-r-J remark here, that as Paul ex? 
 
412 PHILEMON. 
 
 23 There salute thee E- 23 Aa'Tfa^ovrai ffg, Eto6- 
 paphras, my fellow-prisoner (ppa,g J (rvmixi/jocl-coro^ (la sV 
 ill Christ Jesus ; x^^.^ i^^^^ 
 
 24 Marcus, Aristarchus, 2 4 Ma^;cog, A^isoc^x^g, Arj- 
 Demas, Lucas, my fellow- Aovy.ag, ol avviPyoi mv> 
 labourers. 
 
 pressed this hope likewise in his epistle to the Philippians, chap. ii. 
 23, 24., but not in his epistle to the Colossians, it is a presumption 
 that Philemon was an inhabitant of Colosse, who would impart the 
 good news to the brethren there. Because the apostle does not 
 say to Philemon and the Christians in his house, as he said to the 
 Hebrews, chap. xiii. 19., I shall he restored to you^ Estius infers that 
 St Paul never had been in Colosse. But the inference is not just. 
 The apostle wrote in the same manner to the Philippians, whom he 
 had visited often, Philip, ii. 24., I am Jully persuaded by the Lord, 
 that even I myself shall come soon. Farther, since in this letter the 
 apostle is not speaking to the Colossians, but to Philemon, if any 
 inference were to be drawn from his not having said, restored t& 
 yoUf it would not be, that he never had been in company with the 
 Colossians, but with Philemon and his family. Yet even this infe- 
 rence, every one must be sensible is ill founded, who considers the 
 style of the apostle's letter to Philemon, which is plainly that of a 
 person well acquainted with Philemon, who had converted him to 
 the Christian faith, and who was in intimate habits of friendship 
 with him, as was observed, Pref. to Philemon, sect. 1. Constrain- 
 ed by this argument, Esiius found himself obliged to acknowledge, 
 that the apostle was acquainted with Philemon. Only to support 
 his favourite notion, that the apostle had not been in Colosse when 
 he wrote this letter, he supposes, without a shadow of proof, that 
 he converted Philemon in Ephesus. 
 
 Ver. 23. — 1. There salute thee Epaphras, This person is called. 
 Col. i. 7., the faithjid ininister of Christy from whom the Colossians, 
 after they heard and kncvo the grace of God, had learned the Gospel. 
 He is likewise called one of themselves, chap. iv. 12., uho had a great 
 zeal for them, ver. 13. I think therefore he was a converted Gen- 
 tile, who had assisted the apostle in preaching at Colosse, and was 
 ordained by him to the office of the ministry in that church. 
 
 2. My felloxv) -prisoner for Christ Jesus. The apostle mentioned 
 his bonds in this short epistle, no fewer than five times, ver. ]. 9. 
 10. 13. 23., to insinuate, that if he suffered such hardships, in or- 
 der to give mankind the knowledge of the gospel, Philemon should 
 not think it a great matter if, for the honour of the gospel, he laid 
 aside his resentment, and pardoned Onesimus. — The apostle in- 
 formed Philemon that Epaphras was his fellow prisoner, to raise 
 him in Philemon's esteem ; and perhaps to insinuate that he join- 
 ed him in his request for Onesimus, as 1 sui)pose the others here 
 mentioned as salutinc Philemon likewise did. 
 
PHILEMON. 413 
 
 23 There salute thee 23 The follox^ing brethren send 
 Epaphras^ (a-vyxixf^ccXaroq) thee their salutation: EpaphraSyWko 
 my fellow-prisoner for is a jirisoner here, as I am, for 
 Christ Jesus.' preachmg Christ Jesus to the Gen^ 
 
 tiles, 
 
 24 Mark, (see 2 Tim. 24. Mark, Barnabas's sister's son, 
 iv. 11. note.) Aristar- (Col. iv. 10.) Aristarchus, Demas^ 
 chus, ^ Demas,* Luke, ' and Luke, myfelloxi^lahourers in die 
 my fellow-labourers. gospel. 
 
 Ver. 24. — 1. Aristarchus. This person is one of those who sent 
 their salutations to the Colossians. See Coloss. iv. 10. note L, for 
 his character. He is there called the aiposiie's felloiu-prisoner. 
 But as that particular is not mentioned here, it is conjectured that 
 he had obtained his liberty about this time, 
 
 2. Demas. He afterwards forsook the apostle, during his second 
 confinement, from love to the present world. See 2 Tim. iv. 10. 
 note 1. 
 
 3. Luhe. He is called the beloved physician^ Col. iv. 14, For 
 his character, see the note on that verse. He is generally belie- 
 ved to have been the author of the gospel which bears his name, 
 and of the history of the Acts of the Apostles. — Having in Prelim. 
 Observ. vii. prefixed to the Harmony of the Gospels, given an ac- 
 count of Luke*s gospel, I think it may be useful to add here con- 
 cerning his history of the Acts of the Apostles, that setting aside 
 the consideration of its inspiration, as an history of the first plant- 
 ing of the Christian religion in the world, it is a valuable work, 
 both on account of the variety and importance of the transactions 
 recorded in it, and on account of the manner in which they are re- 
 lated. For the circumstances of each transaction are selected with 
 judgment, and told in a simplicity and elegance of language truly 
 admirable. And the whole is comprised in a short but perspicuous 
 narration, which cannot fail to give pleasure to every reader who is 
 a judge of elegant writing. — Farther, the Acts being an history of 
 persons who travelled through the most civilised and best known 
 provinces of the Roman empire, for the purpose of preaching the 
 gospel, the historian was naturally led to mention a variety of parti- 
 culars relating to the geography of these countries ; to their politi- 
 cal state at that time ; to the persons who governed them ; and to the 
 manners of their inhabitants. The learned, therefore, from the time 
 of the publication of this history, have had an opportunity of ex- 
 amining all these particulars ; and, on the most accurate investiga- 
 tion, they have found them confirmed by the contemporary hea- 
 then writers of the best credit, whose writings still remain. Nor 
 is this all : In the Acts^ there are speeches recorded, said to have 
 been pronounced by persons of the highest character and rank, 
 which are not like the speeches in most other ancient histories, 
 the production of the historian's own imagination, but th€ real 
 
414 PHILEMON. 
 
 25 The grace of our Lord 25 'H %a^/? rov Kv^wu 
 Jesus Christ be with your yjujcov Irjaov X^i^ov (MTK rou 
 spirit. Amen. 'TrvsvfJbarog vfJbai^, A[JIj7}v. 
 
 speeches of the persons to whom they are attributed ; such as the 
 speeches delivered by the apostle Peter on different occasions ; — 
 By Gamaliel, an eminent Jewish doctor ; — By the protomartyr Ste- 
 phen, when arraigned before the Sanhedrim ; — By the apostle 
 Paul in the synagogue of Antioch, and to the Lystrians, and to 
 the senate of the Areopagus at Athens, and to the Sanhedrim ; — 
 Also a letter of Claudius Lysias to the governor Felix ; And a 
 speech of the Orator Tertullus in accusation of Paul, before the 
 same Felix ; — Paul's answer to that accusation ; — Festus the go- 
 vernor's speech to King Agrippa, the chief captains, and principal 
 men of Caesarea, assembled to hear Paul ; — Paul's defence, pro- 
 nounced in the hearing of that august assembly : — In all which, 
 the characters, and sentiments, and style of the diflPerent speakers 
 are so distinctly marked, that no one who reads them, and is capa- 
 ble to judge of such matters, can doubt their being genuine.—: 
 Th^se cjrcupistances united, form a convincing prpqf th^t the hisf 
 
PHILEMON. 415 
 
 25 The grace of our 25 May the gracious influence of 
 Lord Jesus Christ be our Lor cljesus Christ Jill yourminds, 
 with your spirit.^ Amen. My sincerity in this prayer I testify 
 
 by saying, Amen, 
 
 tory of the Acts was written, as it professeth to be, by a person 
 who was present at most of the transactions which he hath record- 
 ed. And with respect to such of the speeches as he had not an 
 opportunity of hearing, they may have been made known to him 
 by those who heard them, or by inspiration. However, not to in- 
 sist on this, Lulce's history of the Acts of the Apostles contains 
 more internal marks of authenticity than any ancient heathen his- 
 tory extant. So that, considering it merely as an human compo- 
 sition, it is by far the most valuable ancient monument of the kind 
 which the world is at present in possession of. 
 
 Ver. 25. Be mth your spirit, if the interpretation of this ex- 
 pression given in the commentary is not admitted, it may mean, 
 Be with you simply. The word, v^^y, your, being plural, it signi- 
 fies that the apostle's wish did not respect Philemon alone, but all 
 the persons mentioned in the inscription of this letter. 
 
 END OF VOL. IV. 
 
 Abernethy ^ Walker, Printers, 
 Ediiibur"h. 
 
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