Notes on the Old and New Testaments

Jesus Christ. The apostle Paul had received his commission directly from him. See Notes, Gal. i. 11, 12. ^ Which is our hope. See Notes, Col. i. 27.

2. Unto Timothy. For an account of Timothy, see Intro. ^1. IF My own son in the faith. Converted to the christian faith by my instrumentality, and regarded by me with the affection of a father. See Notes, 1 Cor. iv. 15. Paul had no children of his own, and he adopted Timothy as a son, and uniformly regarded and treated him as such. He had the same feeling also toward Titus. Tit. i. 4. Comp. Notes, Gal. iv. 19. 1 Thess. ii. 7. 11; and Philem. 10. IT Grace, mercy, and peace, &c. See Notes, Rom. i. 7.

3. As I besought thee still to abide at Ephesus. It is clear from. this, that Paul and Timothy had been labouring together at Ephesus, and the language accords with the supposition that Paul had been compelled to leave before he had completed what he had designed to do there. See the Intro. ^ 2. H When I tvent into Macedonia. Having been driven away by the excitement caused by Demetrius and his fellow-craftsmen. Acts XX. 1. See the Intro. \ 2, 3. ^ That thou mighlest charge some. The word charge here — rtapayylasjj — seems to mean more than is commonly implied by the word as used by us. If it had been a single direction or command, it might have been given by Paul himself before he left, but it seems rather to refer to that continuous instrudion which would convince these various errorists, and icad Uiem to inculc ite only the true

3 As I besought thee to abide still at Ephesus, when I went ^ into Macedonia, that thou mightest charge some that they teach no other doctrine,

doctrine. As they may have been numerous, — as they may have embraced various forms of error, and as they might have had plausible grounds for their belief, this was evidently a work requiring time, and hence Timothy was left to effect this at leisure. It would seem that the wrath which had been excited against Paul had not affected Timothy, but that he was permitted to re main and labour without molestation It is not certainly known who these teachers were, but they appear tc have been of Jewish origin, and to have inculcated the peculiar sentiments of the Jews respecting the law. ^ That they teach no other doctrine. That is, no other doctrine than that taught by the apostles. The Greek word here used is not found in the classic writers, and does not elsewhere occur in the New Testament, except in ch. vi. 3 of this epistle, where it is rendered ' teach otherwise.' We may learn here what was the design for which Timothy was left at Ephesus. (1.) It was for a temporary purpose, and not as a permanent arrangement. It was to correct certain errors prevailing there which Paul w^ould have been able himself soon to correct if he had been suffered to remain. Paul expected soon to return to him again, and then they would proceed unitedly with their work. Ch. iv. 13; iii. 15. (2.) It was not that he might be the ' Bishop* of Ephesus. There is no evidence that he was 'ordained' there at all, as the subscription to the second epistle declares (see Notes on that subscription), nor were the functionp which

4 Neither give heed " to fables aiid endless genealogies, which

ne wns to pcrlbrm, thotic of a prclatical bishop. He was not to take the cliarge of a 'diocese,' or to ordain ministers of the ' second rank,' or to administer the rite of confirmation, or to perform acts of discipline. He was left there for a purpose wiiich is specified, and that is as far as possible from what are now regarded as the appropriiite functions of a prelatical bishop. Perhaps no claim which has ever been set up lias had less semblance of argrument than tliat which asserts that Timothy was the ' Bishop of Ephesus.' See this clause examined in my ' Inquiry into tlie Orjranization and Government of the Apostolic Church," pp. 84 — 107.

4. Neither ffive heed to fables. That is, that ikcy should not bestow their attention on fables, or rejr^ird such trifles as of importance. The ' fjb'os' here referred to were probaoly the idle and puerile superstitions and conceits of the Jewish Rabbies. The word rendered fable (}iv^i) means properly speech or discourse, and then fable or fiction, or a mystic discourse. Such things abounded among the Greeks as well as the Jews, but it is probable that the latter here are particularly intended. These were composed of frivolous and unf-'undcd storios, which they re»rartled as of ijreat importance, and which tliey seem Ui have desired to incorporate with tlie teachings of Christianity. Paul, who had been brought up amidst these superstitions, saw at once how they would tend to draw off tlie mind from the tnilh, and would corrupt the true roliijion. One of the most successful arts of the adversary of souls has bpim to mingle fable with tnitli; and when he cannot overthrow the truth bv direct opposition, to neutralize it

minister questions, rather than godly edifying which is in faith; so do.

by mingling with it much that ia false and frivolous, ^f And endless (rencalogies. This also refers to Jewish teaching. The Hebrews kept careful genealogical records, for this was necess;iry in order that the distinction of their tribes might be kept up. Of course, in the lapse of centuries these tables would become very numerous, complicated, and extended — so that they migiit without much exaggeration be called ' e7idless.^ The Jews attached great importance to them, and insisted on their being carefully preserved. As the Messiah, however, had now come — as the Jewish polity was to cease — as the separation between them and the heathen was no longer necessary, and tlio distinction of tribes was now useless, there was no propriety that these distinctions should be regarded by Christians. The whole system was, moreover, contrary to the genius of Christianity, for it served to keep up tiie pride of blood and of birth. ^ iMiich minister questions. Which afford matter for troublesome and angry debates. It was often difficult to settle or understand them. They became complicated and perplexing. Nothing is more difficult than to unravel an extensive irencalogical Uiblc. To do this, therelbre, would oftrn give rise to contentions, and lolien settled, would give rise still further to (piestions about rank and precedence. «f Rather than podly edifyin<r which is in faith. These in(piirie3 do nothing to promote true religion in tlie soul. They settle no permanent principle of truth; they determine nothing that is really concerned in the salvation of men. They might bo pursued tlirough life, and not one soul bo converted by them; tliey min^ht be settleil with the greatest

5 Now the end " of the commandment is charity, out of a pure * heart, and of a good conscience, and of faith unfeigned:

accuracy, and yet not one heart be made better. Is not this still true of many controversies and logomachies in the church 1 No point of controversy is worth much trouble, wiiich, if it were settled one way or the other, would not tend to convert the soul from sin, or to establish some important principle in promoting true religion. "^ So do. These words are supplied by our translators, but they are necessary to the sense. The meaning is, that Timothy was to remain at Ephesus, and faithfully perform the duty which he liad been left there to discharge.

5. Now the end of the commandment. See Notes on Rom. x. 4. In order tiiat Timothy might fulfil the design of his appointment, it was necessary that he should have a correct view of tlic design of the law. The teachers to whom he refers insisted much on its obligation and importance; and Paul designs to say that he did not intend to teach that the law was of no consequence, and was not, when properly understood, obligatory. Its nature and use, however, was not correctly understood by them, and hence it was of great importance for I'imothy to inculcate correct views of the purpose for wiiich it was given. The word ' commandment' here some have imderstood of the gospel (Doddridge), others of the particular command which the apostle here gives to Timotliy (Benson, Clarke, and Macknight); but it seems more naturally to refer to all that God had commanded— his whole law. As the error of these teachers arose from improper views of the nature and design of law, Paul says that that

6 From which oome ' having swerved, ' have turned aside unto vain jangling;

design should be understood. It was not to produce distinctions and angry contentions, and was not to fetter tlie minds of Christians with minute and burdensome observances, but it was to produce love. '^ Is charity. On the meaning of this word, see Notes on 1 Cor. xiii. 1. ^ Out of a pure heart. The love wiiich is genuine must proceed from a holy heart. The commandment was not designed to secure merely the outward expressions of love, but that which had its?eit in the heart f And of a gocd conscience. A conscience free ftym guilt. Of course there can be no genuine love to God where the dictates of conscience are constantly violated, or wjiere a man knows that he is coniinuady doing wrong. If a man wishes to have the evidence of love to God, he must keep a good conscience. Ail pretended love, where a man knows that he is living in sin, is mere hypocrisy. IT And of faith unfeigned. Undissembled confidence in God. This does seem to be intended specifically of faith in the Lord Jesus, but it means that all true love to God, such as this law would produce, must be based on confidence in him How can any one have love to him who has no confidence in him 1 Can we exercise love to a professed friend in whom we have no confidence 1 Faith, then, is as necessary under the law as it is under the gospel.

6. From which some having swerved. Marg., not aiming at. The woi-d here used — aatoxtto — means properly, to miss the mark; to err; and then, to swerve from. Comp. ch. vi. 21. 2 Tim. ii. 18. It does not mean that they had ever

7 DosirinsT to be teachers of the law; underslaruling " neither what they say, nor whereof they

8 But we know that the hiw is good, * if a man use it lawfully;

9 KnowinfT this, that ' the law is not naade for a righteous man,

had that from which they are said to have swerved — tor it docs not follow that a man who misses a mark had ever hit it — but merely that they failed of tlio thiniTs referred to, and iiad turned to vain talk. The word ' wtiich' (wi-), in the plural, refers not to the law, but to the things enumerated— a pure heart, a good conecionce, and unfeigned faith. ^ Have turned aside unto vain jnni^linff. Vain talk, empty declamation, discourses without sense. The word here used does not mean contention or strife, but that kind of discourse which is not founded in good sense. They were discourses on their pretended distinctions in the law; on their traditions and ceremonies; on their useless genealogies, and on the fabulous statements which they had appended to the law of Moses.

7. Desiring to be teachers of the law. That is, to have the credit and reputation of being well versed in the law of Moses, and qualified to explain it to others. This was a high honour among the Jews, and these teachers laid claim to tlie same distinction. ^ Vnderstandimr neither what they say. That is, they do not understand the true nature and design of that law which the}' attempt to explain to other?. This was true of the Jewish teachers, and equally 90 of those in the church at Ephesus, who attempted to explain it They appear to have explamed tJie law on the principles which commonly prevailed among the Jews, and hence their instructions tended greatly to corrupt the faith of the gospel. They made athrmations of what they knew nothing o\\ and though they made cocfident aseervations, yet they often pertained to things about which they had no knowledge. One needs only a slight acquaintance witli the manner of teacliing among Jewish Rabbles, or with the things found in their traditions, to see the accuracy of this statement of the apostle. A sufficient illustration of this may be found in Allen's 'Modern Judaism.'

8. But we know that the law is good. We admit this; it is that which we all concede. This declaration is evidently made by the apostle to guard against the supposition that he was an enemy of the law. Doub',- less this charge would be brought against him, or against any one who maintained the sentiments which he had just expressed. By speaking thus of what those teachers regarded as so important in the law, it would be natural for them to declare that he was an enemy of the law itself, and would be glad to see all its claims abrogated. Paul says that he desiirns no such thing. He admitted that the law was good. He was never disposed for one moment to call it in question. He only asked that it should be rightly understood and properly explained. Paul was never disposed to call in question the excellency and the utility of the law, however it might bear on hira or on others. Comp. Notes on Roni. vii. 12, and on Acta xxi. 21 — 26. % If a man use it lawfully. In a proper manner; for the purposes for which it was designed. It is intend* cd to occupy a most important place, but it should not be perverted. Paul asked only that it shouhl be used arisht, and, in f)rdcr to this, he proceeds to st-i.te what is its true design.

but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane,

any one knows, or admits this, lie has the proper view of the design of the law.' The apostle does not refer particularly to himself as knowing or conceding this, for then he would have used the plural form of the participle (see the Greek), but he means that any one who had just vievv's of the law would see tliat that which he proceeds to specify was its real purpose. IT The Imo is not wade for a righteous man. — There has been great variety in the interpretation of this passage. Some suppose that the law here refers to the ceremonial laws of Moses {Clarke, RosenmuUer, Abbot); others to the denunciatory part of the law {Doddridge and Bloomfield); and others that it means that the chief purpose of the law was to restrain the wicked. It seems clear, however, that the apostle does not refer merely to the ceremonial law, for he specifies that which condemns the unholy and profane; the murderers of fathers and mothers; liars and perjured persons. It was not the ceremonial law which condemned these things, but the moral law. It cannot be supposed, moreover, that the apostle meant to say that the law was not binding on a righteous man, or tiiat he was under no obligation to obey it — for he everywhere teaches that the moral law is obligatory on all mankind. To suppose also that a righteous man is released from the obligation to obey tlie law, that is, to do right, is an absurdity. Nor does he seem to mean, as Macknight supposes, that the law was not given for the purpose of justifying a righteous man — for this was originally one of its designs. Had man always obeyed it, he VA'ould have been justified by it. TUq inearing seems U> be, that the for murderers of fathers and murderers of mothers, for manslayers, purpose of the law was not to fetter and perplex those who were righteous, and who aimed to do their duty and to please God. It was not intended to produce a spirit of servitude and bondage. As the Jews interpreted it, it did this, and this interpretation appears to have been adopted by the teachers at Ephesus, to whom Paul refers. The whole tendency of their teaching was to bring the soul into a state of bondage, and to make religion a condition of servitude. Paul teaches, on the othe." hand, that religion was a condition of freedom, and that the main purpose of the law was not to fetter the minds of the righteous by numberless observances and minute regulations, but that it was to restrain the wicked from sin. This is the case with all law. No good man feels himself fettered and manacled by wholesome laws, nor does he feel that the purpose of law is to reduce him to a state of servitude. It is only the wicked who have this feeling— and in this sense the law is made for a man who intends to do wrong. ^ For the lawless. To bind and restrain them. The word here used means, properly, those who have no law, and then tliose who are transgressors — the wicked. It is rendered transgressors in Matt. xv. 28. Luke xxii. 37, and wicked, Acts ii. 23. 2 Thess. ii. 8. H A7id disobedient. Those who are insubordinate, lawless, refractory. The word properly means those who are under no subjection or authority. It occurs in the New Testament only here, and Titus i. 6. 10, where it is rendered unruly, and Heb. ii. 8, where it is translated not put under; that is, under Christ. ^ For the ungodly. Those who have no religion; who do not worship or honour God. The

10 For whoremongers, for them thut defile themselves with mankind, for menstoalers, for hars, for

Greek word occurs in the following place?', in all of wliiou-t is rendered nn^odb/. llotn. iv. 5; V. 6. 1 Tim. i. 9. IPet. iv. 18. 2 Pel. ii. 5; iii. 7. Jnde iv. Vx The meaning is, that tJio law is aj^ainst all who do not worsliij) or honour God. ^ And for sinners. The word used here is the common word to denote sinners. It is rreneral, and includes sins of all kinds. ^ For unholy. "Those who are rcn^ardless of duty to Gixl or man." Rolnnsnn, Lex. The word occurs in the New Testament only here, and in 2 Tim. iii. 2. It has particular reference to those who fail of their duty towards God, and means those who have no piety; wlio are irreligious. ^ And profane. Tills dues not necessarily mean that they were profane in the sense that they blasphemed the name of God, or Were profine swearers — though the word would include that— but it means properly those who arc impious, or who arc scoffers. Notes, Ileb..\ii. 10. The word occurs only in the following places, in all of which it is rendered profane. 1 Tim. i. 9; iv. 7; vi. 20. 2 Tim. ii. 10. Ileb..\ii. 16. A man who treats religion with contempt, mockery, or scorn, would correspond with the meaning of the word. H For inurdirtrs (if fathers. The Greek properly means a smiterof a father (linbinson), though here it undoubtedly means a parricide. This was expressly forbidden by the law of Miiscs, and was a crime punishable by death. E.\. x.xi. 1.'). It is said to have been a crime which the Roman law did not contemplate as possible, and hence that there was no enactment against it It is, indeed, t crime of the highest order; but iictfi have shown 'hat if the Romans

perjured persons, and if there be aiiy other thing that is contrary to sound " doctrine;

supposed it would never be committed, tiiey did not judge aright of human nature. There is no sin which man will iK)t commit if unrestrained, and there is in fact no conceivable t'onn of crime of which he has not been guilty. ^ Murderers of j/iothrrs. A still more atrocious and monstrous crime, if possible, than the former. We can conceive nothing superior to this in atrocity, and yet it has been committed. Nero caused his mother to be murdered, and the annals of crime disclose tiie names of not a few who have imbrued their own hands in the blo<jd of those who bare them. This was also expressly forbidden by the law of Moses. E.x..x.xi. lij. If For manslayers. This word occurs nowhere else in the New Testament It means a jjomicidc — a murderer. The crime is expressly forbidden by the law. Ex. x.x. 13. Gen. i.x. 0.

10. For whoremonrrers. Lev..\ix. 29; XX. 5. ^ Far them thai defile themselves with?nankind. Sodomites, yec the evidence that this crime abounded in ancient times, in the Notes on Rom. i. 27. It was forbidden by the law of IMoscs, and was punishable with death. Lev. XX. 13. ^ For menslealers. The word here used — d^6ptiirto5t(TT>;j-^occurs nowhere else in the New Testament It properly means one wiio steals another for the purpose of making him a slave — a kidnapper. This is the common way in which men are made slaves. Some, indeed, are taken in war and sold as slaves, but the mass of those who have been reduceti to servitude have become slaves by being kidnapped. Children are stolen from their parents, or wives from their husbands, or husbands from Uieir wives, or parents

11 According to the glorious gospel of the blessed ° God, which * was committed to my trust.

from their children, or whole families are stolen together. None become slaves voluntarily, and consequently the whole process of making slaves partakes of the nature of theft of the worst kind. What theft is like that of stealing a man's cliildren, or his wife, or his father or mother'! The guilt of manstealing is incurred essentially by those who purchase those who are thus stolen — as tiie purchaser of a stolen horse, knowing it to be so, participates in the crime. A measure of that criminality also adheres to all who own slaves, and who thus maintain the system — for it is a system known to have been originated by theft. This crime was expressly forbidden by the law of God, and was made punishable with death. Ex. xxi. 16. Deut. xxiv. 7. '\\ For liars. Lev. vi. 2 — 4; xix. 11. "H For perjured persons. Those who swear falsely. Lev. xix. 12; vi. 3. Ex. xx. 7. ^ And if there be any other thing that is contrary to sound doctrine. To sound or correct teaching — for so the word doctrine means. The meaning is, if there is anything else that is opposed to the instruction which tlie law of God gives.

11. According to the glorious gospel. The gospel is a system of divine revelation. It makes known the will of God. It states what is duty and accords in its great principles with the law, or is in harmony with it. The law, in principle, forbids all which the gospel forbids, and in publishing the requirements of the gospel, therefore, Paul says that the law really forbade all which was prohibited in tlie gospel, and was designed to restrain all who would act contrary to that gospel. There is no contradiction between the law

12 And I thank Christ Jesus our Lord, who hath enabled ' me, for that he counted me faithful,

and the gospel. They forbid the same things, and in regard to morals and true piety, the clearer revelationa of the gospel are but carrying out the principles stated in the law. They who preach tlie gospel, then, should not be regarded as arrayed against the law, and Paul says that they who preached the gospel aright really stated the true principles of the law. This he evidently intends should bear against the false teachers who professed to explain the law of IMoses. He means here that if a man wished to explain the law, the best explanation would be found in that gospel which it was his office to publish. Comp. Rom. iii. 31. IT Of the blessed God. Revealea by the blessed God — the same God who was the Author of the law. ^ Wliich loas committed to my trust. Not to him alone, but to him in common with others. He had received it directly from the Lord. 1 Cor. ix. 17. Notes, Gal. i. 1.

12. And I thank Christ Jesus our Lord. The mention of the gospel (ver. 11), and of the fact tliat it was committed to him, leads the apostle to express his gratitude to him who had called him to the work of preaching it. The Lord Jesus had called him when he was a blasphemer and a persecutor. He had constrained him to leave his career of persecution and blasphemy, and to consecrate himself to the defence and the propagation of the gospel. For all this, though it had required him to give up his favourite projects in life, and all the flattering schemes of ambition, lie now felt that praise was due to the Redeemer. If there is anytliing for which a good man will be thankful, and should be thank- putung * me into the ministry;

fill, it is that he has been bo directed by the Spirit and Providence of God IS to be put into the ministry. It is indeed a worit of toil, and of selfdenial, and demanding' many sacrifices of pergonal ease artd comtbrt. It retiuires a man to give up his splendid prospects of worldly distinction, and of wealth and ease. It is otlen identified with want, and poverty, and neglect, and persecution. But it is an office so honourable, so excellent, so noble, and ennobling; it is attended witli so many precious comforts here, and is so useful to the world, and it has such promises of blessedness and happiness in tlie world to come, that no mailer ichat a man is required lo give up in order lo become a miiiister of I he r'ospel, he should be tiiankful to ' ' irist for putting him into the office. A minister, when he comes to die, 'eels that tlie highest fa.vour which Hea\on has conferred on him has been in turning his feet away from tlie paths of ambition, and the pursuits of ease or gain, and leading him to tiiat holy work to which he has been enabled to consecrate his life.!! IV/jo hath enabled me. Who has given me ability or strength for this service. The apostle traced to the Lord Jesus ihe fact tliat he was in the ministry at all, and all the ability which he had to perform the duties of that holy office. It is not necessary here to suppose, as many have done, that he refers to miraculous power conferred on him, but lie makes the acknowledgment which any faithful minister would do, tliat all the strength which he has to perform the duties of liis office is derived from Christ Comp. Notes, John.'a-. 5. 1 Cor. xv. 10. •[ For that he counted mr fnithful. This is equivalent to saying that he reposed confidence in me. It means that 12* there was something in the character of Paul, and in his attachment to the Saviour, on whicli reliance could be placed, or tliat there was that which gave tlie assurance tliat he would be faithful. A sovereign, when he sends an ambas-sador to a foreign court, rejjoses confidence in him, and would not commission him unless he had reason to believe that he would be faithful. So it is in reference to all wlio are called by the Redeemer into tiie ministry. They are his ambassadors to a lost world. His putting them into the ministry is an act expressive of great confi dencc in tliem — for he commits to them great and important interests. Learn hence, (1.) tliat no one ougiit to regard himself as called to tlie ministry who will not be 'faithful' to his Master; and (2.) that the office of the ministry is most honourable and responsible. Nowhere else are there so great interests intrusted to man.

13. Who was bpforc a blasphemer Tiiis does not mean that Paul before his conversion was what would now be regarded as an open blasphemer — that he was one who abused and reviled sacred tilings, or one who was in the habit of profane swearing. His character appears to have been just the reverse of this, for he was remarkable tor treating what he regarded as sacred willi the utmost respect. See Notes on Phil, iii. 4 — 6. Tiie meaning is, that ho had reviled the name of Christ, and opposed him and his cause — not believing that he was the Messiah; and in thus oppf)sing he had really been guilty of blasphemy. The true Messiali he had in fiict treated with contempt and reproaches, and he now looked back upon that fiict with t.'ie deepest mortification, and with, wonder that one who had beeit so

phemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly " in unbelief.

14 And the grace of our Lord

treated by him should have been willing to put him into the ministry. On tiie meaning of the word blaspheme, see Notes on Matt. ix. 3. Comp. Acts xxvi. 11. In his conduct here referred to, Paul elsewhere says, that he thought at the time that he was doing what he ought to do (Acts xxvi. 9); here he 'jays that he now regarded it as blasphemy. Learn hence that men may have very difl:erent views of their conduct when they come to look at it in subsequent life. What they now regard as harmless, or even as right and proper, may hereafter overwhelm them with shame and remorse. The sinner will yet feel the deepest self-reproaches for that which now gives us no uneasiness. ■[ And a persecutor. Acts ix. 1, seq.; xxii. 4; xxvi. 11. 1 Cor. xv. 9. Gal. i. 13. 23. ^ And injurious. The word here used (vppiatr;^), occurs only in one other place in the New Testament, Rom. i. 30, where it is rendered despiteful. The word injurious does not quite express its force. It does not mean merely doing injury, but refers rather to the manner or spirit in which it is done. It is a word of intenser signification than either the word ' blasphemer,' or ' persecutor,' and means that what he did was done with a proud, haughty, insolent spirit. There was wicked and malicious violence, an arrogance and spirit of tyrarmy in what he did, which greatly aggravated the wrong that was done. Comp. the Greek in Matt. xxii. G. Luke xi. 45; xviii. 32. Acts xiv. 5. 1 Thess. ii. 2. 2 Cor. xii. 10, for illustrations of the meaninsr of the word. Tindal and was exceeding abundant with faith and love which is in Christ Jesus.

15 This is a faithful * saying, and worthy of all acceptation;

Coverdale render it here 'tyrant.' ^ But I obtained mercy, because 1 did ilig nor antly in unbelief. Comp. Notes on Luke xxiii. 34. The ignorance and unbelief of Paul were not such excuses for what he did that they would wholly free him from blame, nor did he regard them as such — for what he did was with a violent and wicked spirit — but they were mitigating circumstances They served to modify his guilt, and were among the reasons Vv'hy God had mercy on him. What is said here, therefore, accords with what the Saviour said in his prayer for his murderers; ' Father, forgive them, for they know not what they do.' It is undoubtedly true that persons who sin ignorantly, and who regard themselves as right in what they do, are much more likely to obtain mercy than those who do Vv'rong designedly.

14. And the grace of our Lord was exceeding abundant. That is, in his conversion under these circumstances, and in the aid wliich was afterwards imparted to him in his work. ^ With faith and love lohich is in Christ Jesus. Accompanied with the exercise of faith and love; or producing faith and love. The grace which was imparted to him was seen in the faith and love which it produced. See Notes, 1 Cor. xv. 10.

15. This is a faithful saying. Gr., ' Faithful is the word,' or doctrine— 0 ^oyoj. This verse has somewhat the character of a parenthesis, and seems to have been thrown into the midst of the narrative becau.se the mind of the apostle was fiill of thai Christ Jesus came into the tlto siibj<?cL He liad said tliat iie, a preat sinner, iiad obtained mercy. Tiiis naturally led him to think of the purpose for which Christ came into the world — to save sinners — and to think how slrikinn^ly tluit trutii had been illustrated in his own case, and how that case had shown that it was wortiiy the attention of all. The word rendered 'sayinrr,' means in this place doctrine, position, or declaration. The word 'faithtui,' means assurcdlij true,• it was that which mijjht be depended on, or on which reliance might be placed. The meaning is, Uiat the doctrine that Christ came to save sinners might be depended on as certainly true. Comp. 2 Tim. ii. 11. Titus iii. 8. •[ And worthy of all acceptation. Worthy to be embraced or believed by all. Tliis is so, because, (1.) all are sinners and need a Saviour. All, therefore, ought to welcome a ditctrina which shows them how tlii-y may be saved. (2.) Because Ciirist died for all. If he had died for only a part of the race, and could save only a part, it could not be said with any propriety that the doctrine was worthy of the acceptance of 'all.' If tiiat were so, wliat liad it to do with all] ^IIow could all be interested in it or benefited by it? If medicine had been provided for only a part of the patients in a hospital, it could not be said that the announcement of such a fact was wortiiy the attention of all. It would be highly worthy ^he attention of tliose for whom it was designed, but there would be a part who would liave nothing to do with it; and why phou 111 they concern themsel ves a bout it! But if it was provided for each one, then each one would have the highe.st interest in it So, if salvation iias bpon provided fur me, it is a Doatter claimin.'j my profoundcst at- world to save sinners; of \\ horn I am chief.

tcntion; and the same is true of every human being. If not provided for ine, I have nothing to do with it. It does not concern me at all. (Ji.) The manner in which the provision of sjilvation lias been made in the gospel is such as to make it worthy of universal acceptation. It provides for the complete pardon of sin, and the restoration of the soul to God. Tliis is done in a way that is lioiiourable to God — maintiining his law and his justice; and, at the same lime, it is in a way that is honourable to man. He is treated afterwards as a friend of God and an lieir of life. He is raised up from his degradation, and restored to tiie favour of his Maker. If man were himself to suggest a way of salvation, he could think of none that would be more honourable to God and to himself; none that would do so much to maintain the law and to elevate him from all that now degrades him. What higher honour can. be conferred on man than to have his salvation sought as an object of intense and earnest desire by one so great and glorious as the Son of God ] (4.) It is worthy of all acceptance, from the nature of the salvation itself Heaven is ofTered, with all its everlasting glories, through the blood of Clirisl — and is not this worthy of universal acceptation! Men would accept of a coronet or crown; a splendid mansion or a rich estate; a present of jewels and gold, if freely tendered to them — but what trifles are these compared with heaven! If there is anything that is worthy of universal acceptation, it is heo' ven — for all will be mi.'^erable unless they enter tliere. If That Christ Jesus came into the world to save sinners. The great and peculiar doctrine of the gospel.

16 Howbeit for this cause I obtained mercy, that in me first

He ' came into the world.' He therefore had a previous existence. He came. He had, therefore, an object in coming. It makes his gospel more worthy of acceptation that he had an intention, a plan, a wish, in thus coming into the world. He ' came' when he was under no necessity of coming; he came to save, not to destroy; to reveal mercy, not to denounce judgment; to save sinners— tlie poor, tiie lost, the wandering, not to condemn them; he came to restore them to the favour of God, to raise them up from their degradation, and to bring them to heaven. If Of ichom I am chief. Gr., first. The word is used to denote eminence — and it means that he occupied the first rank among sinners. There were none who surpassed him. This does not mean that he had been ihe greatest of sinners in all respects, but that in some respects he had been so great a siimer, that on the whole there were none who had surpassed him. That to wliich he particularly refers was doubtless the part which he had taken in putting the saints to death; but in connection with this, he felt, undoubtedly, that he had by nature a heart eminently prone to sin. See Rom. vii. Except in the matter of persecuting the saints, the youthful Saul of Tarsus appears to have been eminently moral, and his outward conduct was framed in accordance with the strictest rules of the law. Phil. iii. 6. Acts xxvi. 4, 5. After his conversion, he never attempted to extenuate his conduct, or excuse himself He was always ready, in all circles, and in all places, to admit to its fullest extent the fact that he was a sinner. So deeply convinced was he of the truth of this, that he bore about with him the constant impres-

Jesus Christ might shew forth all long-suffering, for a pattern " to sion that he was eminently unworthy; and hence he does not say merely that he had been a sinner of most aggravated character, but he speaks of it as something that always pertained to him — ' of whom I am chief.' We may remark, (1.) that a true Christian will always be ready to admit that his past life has been evil; (2.) that this will become the abiding and steady conviction of the soul; and (3.) that an acknowledgment that we are sinners is not inconsistent with evidence of piety, and with high attainments in it. The most eminent Christian has the deepest sense of the depravity of his own heart and of the evil of his past life.

16. Howbeit for this cause. That is, this was one of the causes, or this was a leading reason. We are not to suppose that this was the only one. God had other ends to answer by his conversion than this, but this was one of the designs why he was pardoned— that there might be for all ages a permanent proof that sins of the deepest dye might be forgiven. It was well to have one such example at the outset, that a doubt might never arise about flie possibility of forgiving great transgressors. The question thus would be settled for ever. IT That in me first. Not first in the order of time, as our translation would seem to imply, but that in me the first or chief of sinners (sv ijjLoi Tiaii-fa) he might'show an example. The idea is, that he sustained the first rank as a sinner, and that Jesus Christ designed to show mercy to him as such, in order that the possibility of pardoning the greatest sin ners might be evinced, and thai no one might afterwards despair of salvation on account of the greatness of his crimes. T[ Might show forth them which should hereafter believe on him lo life cverlaslinjr.

17 Now unto the King'eter-

all lont!-siiff'* riitir. The highest possible deg^ree of Ibrbcanincc, in order tliat a case mi^lit never occur | about wliicli tliere could be any doubt It was shown by his example lliat the I/jrd Jesus could evince any jxjssible degree of patience, and could have mercy on tlie greatest iuiaginable oflbndcrs. ^ For a pattern. irtoTvTiuaiv. This word occurs nowhere else in tiie New Testament, except in 2 Tim. i. 13, where it is rendered form. It properly means a form, sketch, or imperfect delineation. Then it denotes u pattern or example, and here it means that the case of Paul was an example tor the encouragement of sinners in all subsequent times. It was that to wiiich they might look when they desired forgiveness and salvation. It furnished all the illustration and argument which they would need to show that they might be forgiven. It settled the question for ever that the greatest sinners might be pardonod; for as he was ' the chief of sinners,' it proved that a case could not occur which was beyond the possibility of mercy. «r ffliich should hereafter believe on him lo life everi.astimr. All might learn from tiie mercy shown to him that salvation:oiild be obtained. From this verse we may learn (1.) that no sinner should despair of mercy. No one should say that he is so f^rent a sinner that he cannot be forgiven. One who regarded himself as the 'chief of sinners was pardoned, and pardonetl for the very purpose of illustrating thia truth, that any sinner might be saved. His example stands as the illustration of this to all ages; and were there no other, any sinner might now come and hope tor mercy. But tliere nrr other examples. Sinners of all ranks and descriptions have been pardoned.

Indeed, there is no form of depravity of which men can be guilty, in respect to which then' are not instances where just such oilenders have been tijrgiven. The persecutor may reflect that great enemies of the cross like him have been pardoned; the profane man and the blasjihemer, that many such have been forgiven; the murderer, the thief, the.sensualist, that many of the same character have found mercy, and have been admitted to heaven. (2.) The fact that great sinners have been pardoned, is a proof tliat others of the same description may be also. The same mercy that saved them can save us — for mercy is not exhausted by being frequently exercised. The blood of atonement which has cleansed so many can cleanse us — for it^s efficacy is not destroyed by being once applied to the guilty soul. Let no one then despair of obtaining mercy because he feels that his sins are too great to be forgiven. Let him look to the i)ast, and remember wiiat God has done. Let him remember the case of Saul of Tarsus; let him think of David and Peter; let him recall the names of Augustine, and Col. Gardiner, and the Earl of Rochester, and John Newton, and John Bunyan — and thousands like them, who have found mercy; and in their examples let him see a full proof that God is willing lo save any sinner, no matter how vile, provided he is penitent and believing.

17. AV)w utito (he Kintr eternal. This ascription of praise is offered to Go.1 in view of the mercy which he had shown to so great a sinner. It is the outbreak of that grateful emotion which swelled his bosom, ami which would not bo denie<l expression, when Paul recalled his former life and the mercy of God to his soul. It somewhat interrupts in-

nal, immortal, " mvisible, * the only wise ' God, be honour ^ and glory for ever and ever. Amen.

deed the train of his remarks, but the heart was so full that it demanded utterance. It is just an instance of the joy and gratitude which fill the soul of a Christian when he is led along in a train of reflections which conduct him to the recollection of his former sin and danger, and to the fact that he has obtained mercy and has now the hope of heaven. The apostle Paul not unfrequently, in accordance with a mode of writing that was common among the Hebrews, interposes an expression of praise in the midst of his reasonings. Comp. Rom. i. 25. 2 Cor. xi. 31. God is called King here, as he is often in the Scriptures, to denote that he rules over the universe. A literal translation of the passage would be, 'To the King of ages, who is immortal,' &c. The meaning of this expression — ' the King of ages' — ^aaCKii ■fwi' atws'cov — is, that he is a king w'ho rules throughout all ages. This does not mean that he himself lives for ever, but that his dominion extends over all ages or generations. The rule of earthly monarchs does not extend into successive ages; his does. Their reign is temporary: his is enduring, and continues as one generation after another passes on, and thus embraces them all. ^ Immorlal. This refers to God himself, not to his reign. It means that he does not die, and it is given to him to distinguish liim from other sovereigns. All other monarchs but God expire — and are just as liable to die at any moment as any other men. 'H Invisible. Ch. vi. 16. See Notes on John i. 18. ^ The only wise God. Notes, Rom. xvi 27. The word ' tvise' is wanting in many MSS., and in some edi-

18 This charge I commit unto thee, son Timothy, according ' to the prophecies which went before

tions of the New Testament. It ia omitted by Griesbach; marked as doubtful by Tittman, and rejected in the valuable edition of Hahn. Erasmus conjectures that it was added against the Arians, who maintained that the Father only was God, and that as he is here mentioned as such, the word wise was interpolated to denote merely that the attribute of perfect wisdom belonged only to him. Wetstein regards the reading as genuine, and suspects that in some of the early manuscripts where it is wanting it w^as omitted by the transcriber, because it was regarded as inelegant for two adjectives to be united in this manner. It is not easy to determine as to the genuineness of the reading. The sense is not materially affected, whichever view be adopted. It is true that Jehovah is the only God; it is also true that he is the only wise God. The gods of the heathen ane ' vanity and a lie,' and they are wholly destitute of wisdom. See Ps. cxv. 3 — 8; cxxxv. 15— 18. Isa. xl. 18 — 20; xliv. 10 — 17. IT Be honour. Let there be all the respect and veneration shown to him which is his due. IT And glory. Praise. Let him be praised by all for ever. If Ame7i. So be it; an expression of strong afSrmation. John iii. 3. Here it is used to denote the solemn assent of the heart to the sentiment conveyed by the words used. See Notes on Matt vi. 13. 1 Cor. xiv. 16.

18. This charge. This command or injunction. It does not refer to any 'charge,' or 'cure,' which he had as bishop or minister, as the word is sometimes used now, but to the commands or injunctions which he was delivering to him. The com* on thee, that thou by tliom mightcst war a good warfare;

raaiul particularly referred to is that in ver. 8. ^ Accordintr to the prnp!iecics icliich icent before on tlwe. The pciiL'ial intMniiii^of this is plain. It is, tiiat Paul was cominittinnr to liim an imi)orlant trust, and one that required i^rcat wisdom and fidelity; and that in doin;; it iic was actinia in conformity with tlie hopes which iiad been cherished rcspcclinnf Timotliy, and with certain expressed antici- [xitions aI)out his influence in tlio church. From early life the hope had been entertained that he would be a man to wliom important trusts might be committed; and it had been predicted that he would be distinguished as a friend of religion. Tliese hopes seem to have been cherished in consequence of the careful training in religion which he had liad (2 Tim. ii. 1; iii. 15), and probably from the early indications of seriousness, prudence, and piety, which he manifested. It was natural to entertain such hopes, and it seems, from this place, that such hopes had even assumed the form of predictions. It is not absolutely necessary to suppose that these predictions referred to by the word prophecies were inspired, for the word maij be used in a popular sense, as it is often now. \Ve speak now familiarly of prrilictimr or forelellim^ the future n«efulnps3 of a serious, prudent, studious, and pious youth. We argue from wliat he is, to wiiat he will be, and we do not deem it un-.s-ife or improper to hazard the prediction that, if ho lives, he will be a man to whom important interests may be mtrusted. As there were, however, prophets in the christian church (Notess Acts xi. 27. 1 Cor. adv.), and as it is possible that in •omo cases they were inspired to foretell future events it cannot be regarded as improper to suppose that •ome of them had foretold the future usefulness of this religiously educated youtli. Whatever may be meant by the expression, this general observation may be made, that when a young man enters on the active duties of life, and when great interests are intrusted to him, it is not improper to remind him of the hopes which had been cherislied of him; of the anticipations wliich had been formed of his future usefulness; and of the expressions which have been used by the pious and the discerning respecting his future character. This is a kind of reminiscence which will rather increase his sense of responsibility tlian flatter liis vanity; and it may be made a means of exciting him to diligence and fidelity. A virtuous young man will not willingly disappoint the lon^- chcrished hopes of his friends. He will be likely to be made more diligent by the remembrance of all their fond anticipations of his future success. •[ That thou by them. By those prophecies. That is, that being stimulated and e.xcited by those predictions and hopes, you might be led to fidelity and usefulness. ^ Mighlesl war a ffood warfare. The christian life is often compared to a warfare or struggle for victory (comp. Eph. vi. 10 — 17. 1 Cor. ix. 7. 2 Cor. iv. 4), and tho services of the christian ministry especially are likened to those of a soldier. 2 Tim. ii.:}, 4; iv. 7. The meaning here is, that he sliould contend with earnestness as a Christian and a minister in that holy service in which lie was engaged, and endeavour to secure the victory. He • wars a good warliire' who is engaired in a righteous cause; who is faithful to his commander and to hia j)o<t; who is unslumb'^ring in observing the motions of the enemy, ami fearless in courage in meeting them; who never forsakes hid stand*

19 Holding « faith, and a good conscience, which some having put awa)?-, concerning faith have made shipwreck:

20 Of whom is Hymeneus and Alexander; whom I have delivered '' unto Satan, that they may learn not to blaspheme.

ard, and who continues thius faithful till the period of his enlistment has expired, or till death. Such a soldier the cliristian minister should be. 19. Holding faith. Fidelity to the cause in which you are enlisted —■as a good soldier should do. This does not mean, as it seems to me, that Timothy should hold to the system of doctrines revealed in the gospel, but that he should have that fidelity which a good soldier should have. He should not betray his trust. He should adhere to the cause of his master with unwavering steadfastness. This would include, of ''surse, a belief of the truth, but this is not the leading idea in the phrase. Tf And a good conscience. See Notes, Acts xxiii. 1. A good conscience, as well as fidelity, is necessary in the service of the Redeemer. A good conscience is that which is well informed in regard to what is right, and where its dictates are honestly followed. ^ Which some having put aioay. That is, which good conscience some have put from them, or in other words, have not followed its dictates. The truth thus taught is, that men make shipwreck of their feith by not keeping a good conscience. They love sin. They follow the leadings of passion. They choose to indulge in carnal propensities. As a matter of course, they must, if they will do this, reject and renounce the gospel. Men become infidels because they wish to indulge in sin. No man can be a sensualist, and yet love that gospel which enjoins purity of life. If men would keep a good conscience, the way to a steady belief in the gospel would be easy. If men will not, they must expect sooner or later to be landed in infidelity. ^ Concerning faith. In respect to the whole subject of faith. They are unfaithful to God, and they reject the whole S3'^stem of the gospel. ' Faith' is sometimes used to denote the gospel — as faith is the principal thing in the gospel. ^ Have made shipwreck. There is an entire destruction of faith — as a ship is wholly ruined that strikes on a rock and sinks.

20. Of whom is Hymeneus and Alexander. Hymeneus is nowhere else mentioned in the New Testament, except in 2 Tim. ii. 17, where he is mentioned in connection with Philetus as a very dangerous man. An Alexander is mentioned in Acts xix. 33, which some have supposed to be the same as the one referred to here. It is not certain, however, that the same person is intended. See Notes on that verse. In 2 Tim. iv. 14, Alexander the coppersmith is mentioned as one who had done the apostle " much evil," and there can be little doubt that he is the same person who is referred to here. One of the doctrines which Hymeneus held was, that the ' resurrection was past already' (2 Tim. ii. 18); but what doctrine Alexander held is unknown. It is not improbable, as he is mentioned here in connection \vi\h Hymeneus, that he niaiu' tained the same opinion, and in addition to that he appears to have been guilty of some personal injury to the apostle. Both also were guilty of blasphemy. ^ Wlwm I have delivered unto Satan. On the meaning of this expression, see Notes on 1 Cor. V. 5. ^ That they may learn not to blaspheme. It cannot be supposed that Satan would undertake to teach them not to blaspheme, or that Paul put tliem under him as an instructor on that subjoct. The instructions of Satan tt-nd rather to teuch his followers to blaspheme, and none in his school fail to be apt scholars. Tiic meanin;» here is, that Paul excommunicated them, and not improbably brou;^ht upon tliem, by givinjT them over to Satan, some physical maladies, that they might Ik: reformed. Comp. Notes on 1 Cor. V. 5. It is not entirely clear what is meant by blaspheme in this place. Comp. Notes on ver. 13. It cannot be supposed that they were open and bold blasphemers, for such could not have maintained a place in the church, but rather that they held doctrines which the apostle regrarded as amounting to blasphemy; that is, doctrines which were in fact a reproach on the divine character. There are many doctrines held by men which are in fact a reflection on the divine character, and which amount to the same thing as blasphemy. A blasphemer openly expresses views of the divine character which are a reproach to God; an errorict expresses the same thing in another way — by teaching as true about God that which represents him in a false liglit, and, to suppose which, in fact, is a reproach. The spirit witli which this is done in the two cases may be different; the thing itself may be the same. Let us be careful that we hold no views about God wiiich are reproachful to him, and wliich, tiiougli we do not express it in words, may lead us to blaspheme him in our hearts.

This chapter is occupied mainly m directions about the mode of conducting public worship. Timotiiy had been left at Ephesus to complete the plans which the apostle had commenced in reference to the church there, but from completing which he had been unexpectedly prevented (see tlie Intro.), and it was important to stite tbe views which lie entertained on this subject to Timothy. It was imjwrtant also tiiat general directions on these subjects eiiould be given, which would be useful to the church at larj^o. The directions in this chapter relate to the following subjects: —

I. Public prayer. Vs. 1 — 8. (1.) It was to be offered tor all classes of men, without distinction of rank, sect, party, country, or name, especially tor all tiiat were in autiiority. Vs. 1, 2. The reasons for this were,

(a) That God desired all men to be saved, and it was acceptable to him that prayer should be offered for all. Vs. 3, 4. (6) There is but one God over all the human race, and all are alike his cliildren. Ver. 5. (c) There is one and the same Mediator between God and all men. Ver. 5. (jl) The same atonement has been made for all. Vs. 6, 7. (2.) The way in which prayer should be offered. It should be with holy hands, and without the intermingling of any bad passion. Ver. 8.

(1.) Modesty in their demeanour and apparel. Ver. 9.

(2.) Good works — the chief orna« ment of women professing piety. Ver. lt».

(3.) The duty of learning from others with a gentle and quiet spirit.

(4.) The duty of a proper subordination and submission to man.

(.5.) The reasons for this subordination and submission are ttien stated. Tiicy are,

(a) That Adam was first fonaed. V(^r. 13.

(J}) That the woman had been d» ceived, and should be willing to occupy a subordinate place, as she was first in the transgression and was the means of leading liim into sin. Ver. 14. (6.) Yet, as if to make a kind remark in favour of woman — to show that he did not intend to teach that she was degraded and abandoned of God — the apostle says that she would be under the divine protection, and that in the special sorrow and peril which had been brought upon her for her transgression, God would sustain her if she continued in faith, and evinced the spirit of a Christian in her life. Ver. 15.

■ 1. / exhort, therefore. Marg., desire. The word exhort, however, better expresses the sense of the original. The exhortation here is not addressed particularly to Timothy, but relates to all who were called to lead in public prayer. Ver. 8. This exhortation, it may be observed, is inconsistent with the supposition I'hat a liturgy was then in use, or with the supposition that there ever would be a liturgy — since, in that case, the objects to be prayed for would be prescribed. How singular would it be now for an Episcopal Bishop to ' exhort' his presbyters to pray ' for the President of the United States and for all who are in authority.' When the prayer is prescribed, do they not do this as a matter of course I ^ First of all. That is, as the first duty to be enjoined; the tiling that is to be regarded witli primary concern. Comp. Luke xii. 1. 2 Pet. i. 20. It does not mean that this was to be the first thing in public worship in the order of time, but that it was to be regarded as a duty of primary importance. The duty of praying for the salvation of of all, supplications, prayers, intercessions, a?id giving of thanks, be made for all men; the whole world was not to be regarded as a subordinate and secondary thing. IT Supplications. It is not entirely easy to mark the differ ence in the meaning of the words used here, and it is not essentiaL They all relate to prayer, and refer only to the different parts of prayer, or to distinct classes of thought and desire which come before the mind in pleading for others. On the dil^ ference between the words supplications and prayers, see Notes on Heb. v. 7. ^ Intercessions. The noun used occurs only in this place and in ch. iv. 5, of this epistle. The verb, however (ivti,yx'^^\ occurs in Acts XXV. 4. Rom. viii. 27. 34; xi. 2. Heb. vii. 25. See the meaning explained in the Notes on Rom. viii. 26. Heb. vii. 25. There is one great Intercessor between God and man, who pleads for our salvation on the ground of what he himself has done, but we are permitted to inter cede for others, not on the grounc of any merit which they or we pos sess, but on the ground of the merit of the great Advocate and Intercessor. It is an inestimable privilege to be permitted to plead for the salvation of our fellow-men. ^ Giving of thanks. That is, in behalf of others. We ought to give thanks for the mercy of God to ourselves; it is right and proper also that we should give thanks for the goodness of God to otliers. We should render praise that there is a way of salvation provided; that no one is excluded from the offer of mercy; and that God is using so many means to call lost sinners to himself! IT For all men. Prayers should be made for all men — for all need the grace and mercy of God; thanks should be rendered for all, for all may be saved. Does not this direction in»«

3 For kings, • and for all that I 3 For this is good ai.d aa cpt are in authority: ' that wo may able in the sight of God our Sa lead a (juiot and peaceable life in viour

all godliness and honesty.

ply tliat Clfristdied for all mankind.' How could we give thanks in their behalf if there were no mercy for thorn, and no way had been provided by wliich tiiey could be saved J It may be observed here, that the direction to pray and to give thanks for all men, showed the larce and catiiolic nature of Christianity. It was opposed entirely to tlie narrow and biffoted feelings of tlie Jews, who regarded the whole Gentile world as excluded from covenant mercies, and as having no ofier of lite. Ciiristianity tiirew down all tiiese barriers, and all men are on a level; and since Christ has died for all, there is ample ground for thanksgiving and praise in belialf of the whole human race.

2. For kings. On the respect due to rulers, see Notes on Rom. xiii. 1 — 7. Tlie meaning here is, that while all men should be the subjects of prayer, those should be particularly remembered before the throne of grace who are in authority. The reason is, tliat so much depends on their character and plans; that the security of life, liberty, and property, depends so much on them. God has power to influence their hearts, and to incline them to what is just and equal; and hence we should pray that a divine influence may descend y\\K>n them. The salvation of a king is of itself of no more importance than that of a peasant or a slave; but the welfiire of tiioiisands may depend on him, and hcnre he should be made the sjjecial subject of prayer. ■[ All that are in authority. Marg., 'or, cminrnt place.'' This does not necessarily mean those who hold ofEce, but refera to aiiy of elevated rank. The

4 Who " will have all men to

happiness of all who are under their control depends greatly on them, and hence we should pr.iy for them that they may be converted men, and inclined to do tliat which is right. •f That we may lead a quiet and peaceable life. That their hearts may be so inclined to what is right that they may protect us in the enjoyment of religion, and that we may not be opposed or harassed by persecution. Tiiis does not mean that their protection would dispose us to lead quiet and peaceful lives, but that under their protection we may be saved from oppression on account of our religion. Christiana are disposed of themselves to be peaceful and orderly; they ask of their rulers only that they may not be harassed in the enjoyment of their rights. H In all godliness and honesty. In the practice of all our duties towards God, and of all tlie duties which we owe to men. The word godliness here denotes piety — or the duty which we owe to God; the word Aone^/y refers toourdutia? to our fellow-men. The Christian asks from civil rulers such protection that he may be enabled quietly to perform both these classes of duties.

3. For this is good and accej)tahie. That is, it is goo<l and acceptable to God that we should pray for all men. The reason is, tliat he desires their salvation, and hence it is agreeable to him that we should pray for it. If there were no ])rovi8ion made fjr their salvation, or if he was unwilling that tlioy should be saved, it could not l)e agreeable to him that we should ofler prayer for them.

4. Who xcill have nil men to be saved. That is, it is in nccordanco with his nature, his fecliii''3, his dfr

be saved, and to come unto | the knowledge of the truth

sires. Tlie word loill cannot be taken here in the absolute sense, denotinga decree like that by which he willed the creation of the world, for then it would certainly be done. But the word is often used to denote a desire, wish, or what is in accordance with the nature of any one. Thus it may be said of God that he ' wills' that his creatures may be happy — be- Ci\use it is in accordance with his nature, and because he has made abunda^^t provision for their happiness— though it is not true that he wills it in the sense that he exerts his absolute power to make them happy. God wills that sickness should be relieved, and sorrow mitigated, and that the oppressed should go free, because it is agreeable to his nature; though it is not true that he wills it in the sense that lie exerts his absolute power to produce it. A parent wills the welfare of his child. It is in accordance with his nature, his feelings, his desires; and he makes every needful arrangement for it. If the child is not virtuous and happy, it is his own fault. So God wills that all men should be saved. It would be in accordance with his benevolent nature. He has made ample provision for it. He uses all proper means to secure their salvation. He uses no positive means to prevent it, and if they are not saved it will be their own fault. For places in the New Testament where the word here translated 'will' (^f'xco) means to desire or wish, see Luke viii. 20; xxiii. 8. John xvi. 19. Gal. iv. 20. Mark xvii. 24. 1 Cor. vii. 7; xi. 3; xiv. 5. Matt. xv. 28. This passage cannot mean, as many have supposed, that God wills that all hinds of men should be saved, or that some sinners of every rank and class may be saved, because (1.) the natural and obvious interpretation of the language is opposed to such a sense. The language expresses the desire that ' all merC sliould be saved, and we should not depart from tlie obvious sense of a passage unleea necessity requires it. (2.) Prayer and thanksgiving (ver. 1) are directed to be offered, not for some of all ranks and conditions, but for all mankind. No exception is made, and no direction is given that we should exclude any of the race from the expressions of our sympathy, and from an interest in our supplications. The reason given here for that prayei is, that God desires that all men should be saved. But how could this be a reason for praying for aW, if it means that God desired only the salvation of some of all ranks J (3.) In vs. 5 and 6, the apostle gives reasons showing that God wished the salvation of all men, and those reasons are such as to prove that the language here is to be taken in the most unlimited sense. Those reasons are, («) that there is one God over all, and one Mediator between God and men — showing that God is the Father of all, and has the same interest in all; and (i) that Christ gave himself a ransom for all — showing that God desired their salvation. This verse proves (1.) that salvation is provided for all — for if God wished all men to be saved, he would undoubtedly make provision for their salvation; and if he had not made such provision, it could not be said that he desired their salvation, since no one can doubt tliat he has power to provide for the salvation of all; (2.) that salvation should be offered to all men — for if God desires it, it is right for his ministers to announce that desire, and if he desires it, it is nol proper for them to announce anything contrary to this; (3.) that men are to blame if they are not saved. If God did not wish their salvation, and if he

5 For there is one ' God, and one mediator ' between God and men, the man Christ Jesus;

had made no provision for it, they could not be to blame it' tliey rejected tlie jja-^pel. If God witches it, and has made provision lor it, and tlicy are not saved, tlic sin must be their own — and it is a great sin, tor tiiere is no g'reater crime which a man can coinnut tliau to destroy his own soul, and to make himself the eternal enemy of his Maker. •[ And to come vnto the kiiiiwleilsrr of the truth. Tiie truth which God has revealed; tiie ' trutii as it is in Jesus.' Notes, Eph. iv. '21.

5. For there is one God. This is a reason tor oirerinor prayer for all men, and tor the declarati.m (ver. 4) tJiat God desires that all men should be saved. The reason is founded in tlie fiict that he is the common Father of all Uie race, and tiiat he must have the same desire for the welfare of all his children. He has made them of one blood (Acts xvii. 2(3), and he miLst iiavc the same interest in the happiness of all. Comp. Notes, Eph. iv. 6. Rom. iii. 30. % And one Mediator between God and men. See Notes on Gal. iii. 19, 20. Heb. ix. 15. This also is n^iven OS a reason why prayer should be offered for all, and a proof that God desires their salvation. The argument L«, that there is the same Alediator between God and all men. He is not the Mediator between God and a part of the human race, but between 'God and men,'' implying' tliat He desired the salvation of the race. Whatever love there was in jrivmsr the Mediator at all, was love for all the race; whatever cnn be ar^ueil from tliat about the interest which Go<l has in man, is proof of hi3 interest in the race at larfje. It is proper, therefore, to pray for all. It may be remarked here that there is 13*

G Who gave him.^elf a ninsom ' for all, to ' be testified in due time.

but one Mediator. There is not one tor king^s and another for their subjects; one tor the rich and another tor the poor; one tor the master and anotlier for the slave. All are on the same level, and the servant may feel that, in tlie g'itl of a Mediator, God rcjrarded him with the same interest tliat he did his master. It may be added also that the doctrine of the Papists that the saints or the Virgin Mary may act as mediators to procure blessings for us, is false. There is but 'one Mediator;' and but one is necessary. Prayer oflbred to the 'saints,' or to the 'Virgin,' is idolatry, and at the same time removes the one irreat Mediator from the office which he alone holds, of making intercession with God. % The man Christ Jesus. Jesus was truly and properly a man, having a perfect human bo<ly and soul, and is otlen called u man in the New Testament. But this does not prove that he was not also divine — any more than his being called God (Jolin i. 1; XX. 28. Rom. ix. 5. 1 John V. 20. Heb. i. 8), proves that he was not also a man. The use of the word man here was probably designed to intimate that though he was divine, it was in his human nature that we are to consider bin aa discharging the otBce. Jtoddridge.

6. W'ho frave himself a ransom for all. This also is stated as a reason why prayer should be ortl-red tor all, and a prrxif that God desires the salvation of all. The argument ia, Uiat as Christ died for all, it is proper to pmv fijr all, and that the fact that he died for all is proof tliat God desired the salvation of all. Whatever proof of his desire for their salvTition ran be derived from this in relation to any of the race^

7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;)

is proof in relation to all. On the meaning of the phrase 'he gave himself a ransom,' see Notes on Matt. XX. 28. Rom. iii. 25; on the fact that it was for ' oZ/,' see Notes on 2 Cor. v. 14. If To be testified in due time. Marg., a testimony. The Greek is, ' the testimony in its own times,' or in proper times — to fxaprvpiov xatpoij tSt'oij. There have been very different explanations of this phrase. The common interpretation, and that which seems to me to be correct, is, that ' the testimony of this will be furnished in the proper time; that is, in the proper time it shall be made known through all the world.' See Rosenmilller. Paul affirms it as a great and important truth that Christ gave himself a ransom for all mankind — for Jews and Gentiles; for all classes and conditions of men alike. This truth had not always been understood. The Jews had supposed that salvation was designed exclusively for their nation, and denied that it could be extended to others, unless they became Jews. According to them, salvation was not provided for, or offered to heathens as such, but only on condition that they became Jews. In opposition to this, Paul says that it was a doctrine of revelation that redemption was to be provided for all men, and that it was intended that the testimony to this should be afforded at the proper time. It was not fully made known under the ancient dispensation, but now the period had come when it sliould be communicated to all. Comp. Notes on Rom. v. 6, and Gal. iv. 4.

a teacher of the Gentiles in faith and verity.

8 I will therefore that men

dain' has now acquired a technical signification, meaning to set apart solemnly to a sacred office by the imposition of hands; but it has not that meaning here. It does not refer to the manner in which he was set apart, or to any act of others in consecrating him to this work, but merely to the fact that he had been placed in this office, or appointed to it. He refers doubtless to the fact that the Lord Jesus had designated him to this work. ^ A preacher, and an apostle. See Notes on 1 Cor. ix. 1— 6. Gal. i. 11, 12. 'i I speak the truth in Christ, and lie not. That is, by Christ; or I solemnly appeal to Christ — a form of an oath. Notes, Rom. ix. 1. Paul makes a solemn declaration similar to this in regard to his call to the apostleship, in Gal. i. 20. For the reasons why he did it, see Notes on that verse. It is probable that there were those in Ephesus who denied that he could be an apostle, and hence his solemn declaration affirming it. If A teacher of the Gentiles, bpecially appointed to carry the gospel to the Gentiles or the heathen. See Notes on Rom. xi. 13. Gal. ii. 7. ^ In faith and verily. These words mean that he was appointed to instruct the Gentiles in faith and the knowledge of the truth.

8. / will therefore. The Greek word here (i3oi)?a)jwai.) is different from the word rendered will — ^s?i« — in ver. 4. The distinction is, that the word there used — ^^aco — denotes an active volition or purpose; the word here used — ^ovXcfxai, — a mere passive desire, propensity, willingness. Rob. Lex. The meaning here is, ' it is my will' — expressing his wish in the case, or giving direction — though using a milder word than that which is commonly employed pray •everywhere, lifting upholy * hands, witliout wrath and incf.

to denote an act ot" will. Ti That men pray everywhere. Not merely in tiie temple, or in otlier sacred places, but in all place.s. The Jews Bupiwsed that there was special elVicacy in prayers ortered at the temple in Jerusalem; the heatiien also had the same view in regard to their temples— for both seemed to supiwse that Uiey came nearer to God by approachinjj his sacred abode. Ciiristianity teaches that God may be worshipped in any place, and that we are at all times equally near him. See Notes on John iv. 20—24. Acts xvii. 25. The direction here given that men should pray, in contradistinction from the duties of women, specified in the next verse, may be intended to imply that men should conduct the exercises of public worship. The duties of women pertain to a different sphere. Comp. TS. 11, 12. ^ Lifting up holy hands. To lift up the liands denotes supplication, as it was a common attitude of prayer to spread abroad the hands towards heaven. Comp. Ps. Ixviii. 31. Ex. xix. 20, y:j. 1 Kings viii. 22. 2 Chron. vi. 12, 13. Isa. i. 1.5. See also Horace Odes, III. -xxiii. 1. Ovid, M. i.x. 701. Livy, V. 21. Seneca, Ep. 21. 'Holy hands' here, mean hands that arc not defiled by sin, and that have not been employed for any purpose of iniquity. The idea is, that when men approach God they should do it in a pure and holy manner. ^ Without wrath. That is, without the intcrminirling of any evil passion; with a calm, peaceful, benevolent mind. Tiiere should be nothing of the spirit of contention; there should be no anger towards others; the suppliant should be at peace with all men. It is impos-sible for a man to pray with comfort, or to suppose that his prayers wdl be heard, ii'ho eh rilu!s anger. The following exquisite and oft-quoted passage from Jeremy Taylor, is a more beautiful and striking illustration of the effect of anger in causing our prayers to return unanswered than was probably ever penned by any one else. Nothing could be more true, beautiful, and graphic. " Anger sets tlic iiouse on fire, and all tlio spirits are busy upon trouble, and intend propulsion, defence, displeasure, or revenge. It is a short madness, and an eternal enemy to discourse and a fair conversation; it intends its own object with all the earnestness of perception or activity of design, and a quicker motion of a too warm and distempered blood; it is a fever in the heart, and a calenture in the head, and a fire in the face, and a sword in the hand, and a fury all over; and therefore can never suffer a man to be in a disposition to pray. For prayer is the peace of our spirit, the stillness of our thoughts, the evenness of recollection, tiic scat of meditation, the rest of our cares, and the calm of our tempest; prayer is the issue of a quiet mind, of untroubled thoughts; it is the daughter of charity and the sister of meekness; and he that prays to God witli an angry, that is, with a troubled and discomposed spirit, is like him that retires into a battle to meditate, and sets up his closet in the out-quarters of an army, and cliooses a frontier garrison to be wise in. Anger is a perfect alienation of the mind from prayer, and therefore is contrary to that attention which presents our prayers in a riglit lino to God. For so iiavc I seen a lark rising from his bed of grass, and soaring upward-s, and singing as he rises, and hopes to get to heaven, and rise above the clouds; but the poor bird was beaten back with the loud sighings of an eastern wind.

9 In like manner also, that wo-

men adorn themselves in modesl apparel, with shamefacedness and and his motion made irregular and inconsistent, descending more at every breath of the tempest than it could recover by the libration and frequent weighing of his wings, till the little creature was forced to sit down and pant, and stay till the Btorm was over; and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion from an angel." The Return of Prayers, Works, vol. i. 638. Ed. Lond. i835. IT And doubting. This word, as used here, does not mean, as our translation would seem to imply, that we are to come before God ^i'ithout any doubts of our own piety, cr in the exercise of perfect faith. The word used (6ta?toyi(jjuoj) means, properly, computation, adjustment of accounts; then reflection, thought; then reasoning, opinion; then debate, contention, strife. Luke ix. 46. Mark ix. 33, 34. Phil. ii. 14. This is till' sense evidently in tliis place. They were not to approach God in prayer in the midst of clamorous dispulings and angry contentions. They were not to come when the mind was heated with debate, and irritated by strife for victory. Prayer was to be oflfered in a calm, serious, sober state of mind, and they who engage in polemical strife, or in warm contention of any kind, are little fitted to unite in the solemn act of addressing God. How ofl;en are theologians, when assembled together, so heated by debate, and so anxious for party victory, that they are in no suitable state of mind to pray! H. w often do even good men, holding different views on the disputed points of religious doctrine, sufl^er their minds to become so e.xciced, and their temper so ruli3ed, that they are conscious they are in an unfit st:ite of mind to approach the throne of grace together! That theological debate has gone too far; that strife for victory has become too warm, wlien the disputants are in such a state of mind that they cannot unite in prayer; when they could not cease their contentions, and with a calm and proper spirit, bow together before the throne of grace.

9. In like manner also. That is, with the same propriety; with the same regard to what religion demands. The apostle had stated particularly the duty of 7nen in public worship (ver. 8), and he now proceeds to state the duty of women. All the directions here evidently refer to the proper manner of conducting public worship, and not to private duties; and the object here ig to state the way in which he vtould have the different sexes appear. He had said that he would have prayers offered for all men (ver. 1, seq.), and that in offering such petitions he would have the men on whom devolved the duty of conducting public devotion, do it with holy hands, and without any intermingling of passion, and with entire freedom from the spirit of contention. In reference to the duty of females in attendance on public worship, he says that he would have the7n appear in apparel suitable to the place and the occasion — adorned not after the manner of the world, but with the zeal and love in the cause of the Redeemer which became Christians. He would not have a woman become a public teacher (ver. 12), but would wish her ever to occupy the place in society for which she was designed (ver. 11), and to which she had shown that she was adapted. Vs. 13, 14. The direction in vs. 9—12, therefore, is to be understood particularly of the proper deportment of females in the duties of jiublic worship. At the same time, Uie princi pies laiil down are douhtlt'ss Mich as wen,' inteiiiled to apply to tliem in the oliier sitimtious in lit'o, for if modest apiKirel is appropriate in tlie sanctuary, it is appropriate everywhere. It' what is here prohihitcd in dress is wrong there, it would be ditiicult to show that it is rii^/it elsewhere. ^ That wnmcn ndnni themselves. Tiie words ' I will' are to be understoai here as repeated from vcr. b. The apostle, by tlic use of tiie word ailorn {xoa^itiv), shows that he is not opposed to ornament or adnrniua, provided it be of the right kind. The world, as God has made it, is full of beauty, and he has shown in each flower tliat he is not opposed to true ornament. There are multitudes of things which, so far as we can see, appear to be designed for tm re ornament, or are made merely because they are beautiful. Religion does not tbrbid true adorning, k dit^»>rs t'rom the world only on the iiuestion what is true ornament, or what it becomes us, all tlimgs considered, to do in the situation in which we are placed, the cliaracter which we sustain, the duties which we have to pertbrm, and the profession which we make. It may be that there are ornaments in heaven which would be anything but appropriate for the condition of a poor, lost, dying sinner on earth. *f In modest apparel. The word here rendered modest (xo^jmk), properly relates to ornament, or decoration, and moans that which is well-ord< red, decorous, becoming. It does not, properly, mean modest in the sense of being opposed to that which is immodest, (T whicli tends to excite improper passions and desire?, but that wliich iS becoming or appropriate. The apostle does not positively specify what this would be, but he mentions sane things which are to be exclu-

hair, or gold, or pearls, or costly array;

ded from it, and which, in his view, are inconsistent with the true n<lorningof christian females — 'broidered hair, gold, pearls, costly array.' The sense iiere is, that the apparel of females should be such as becomes tliem, or is appropriate to tiicm, Tiie word iiere used (xoiuw)?), shows that tliere should be due attention that it may be trulij neat, fit, decorous. Tliere is no religion in a negligent mode of apparel, or in inattention to personal appearance — any more than tliere is in wearing gold and pearls; and a female may as truly violate the precepts of her religion by neglecting her personal appearance as by excessive attention to it. Tiie true idea here is, that licr attention to her appearance should be such tliat slie will be oflensive to no class of persons; such as to show that her mind is supremely fixed on higher and more im|K)rtant thinsrs, and such as to interfere with no duty whicii siie owes, and no good which she can do, either by spending her time needlessly in personal adorn ing, or by lavisliing that money for dress which might do good toothers, or by neglecting tiie proprieties of her station, and makinir iierself offensive to others. "I With shamefacedness. With mfxlesly of appearance and manner — an eminent female virtue, whether in tiie sanctuary or at home. ^ And soliricty. The word here used means, properly, sanity; then sober-rnindwlness, moderation of the desires and passions. It is opposed to all that is frivolous, and to all nndue excitement of tlie passions. The idea is, that in their apparel and deportment they should not entrench on the strictest decorum. J)oildrid<re. «[.\ot with broidered hair..Marg., plaited. Females in the E;u-l pay much mora attention to the hair Uian ia oom monly done witli us. It is plaited with great care, and arranged in various forms, according to the prevailing- fashion, and often ornamented with spangles or with silver wire or tissue interwoven. See Notes on Isa. iii. 24. The sense here is, that christian females are not to imitate those of the world in their careful attention to the ornaments of the head. It cannot be supposed that the mere braiding of the hair is forbidden, but only that careful attention to the manner of doing it, and to the ornaments usually worn in it, which characterized worldly females. If Or gold, or pearls. It is not to be supposed that all use of gold or pearls as articles of dress is here forbidden; but the idea is, that the christian female is not to seek these as the adorning which she desires, or is not to imitate the world in these personal decorations. It may be a difScult question to settle how much ornament is allowable, and when the true line is passed. But though this cannot be settled by any exact rules, since much must depend on age, and on the relative rank in life, and the means which one may possess, yet there is one general rule which is applicable to all, and which might regulate all. It is, that the true line is passed when more is thought of this external p doming, than of the ornament of the heart. Any external decoration which occupies the mind more than the virtues of the heart, and wliicli engrosses the time and attention more, we may be certain is wrong. The apparel should be fuch as not to attract attention; such as becomes our situation; such as will not be particularly singular; such as shall leave the impression that the heart is not fixed on it. It is a poor ambition to decorate a dying body with gold and pearls. It should not be forgotten that the body thus adorned will soon need other habiliments, and will occupy a position where gold and pearls would be a mockery. When the heart is right; when there is true and supreme love for religion, it is usually not difficult to regulate the subject of dress. ^ Cosily array. Expensive dress. This is forbidden — for it is foolish, and the money thus employed may be much more profitably used in doing good. 'Costly array' includes that which can be ill afforded, and that which is inconsistent with the feeling that the principal ornament is that of the heart.

10. But (which becometh toomen professing godliness) with good works. That is, it is not appropriate for women who profess to be the followers of the Saviour, to seek to be distinguished for personal, external decoraiions. If they are Christians, they have seen the vanity of these things, and have fixed the heart on more substantial realities. They are professed followers of Him 'wno went about doing good,' and the performance of good works especially becomes them. They profess to have fixed the affections on God their Saviour, and to be living for heaven; and it is not becoming in them to seek such ornaments as would indicate that the heart is supremely attached to worldly things. There is great beauty in this direction. Good works, or deeds of benevolence, eminently become a christian female. The nature of woman seems to be adapted to the performance of all deeds demanding kindness, tenderness, and gentleness of feeling; of all that proceeds from pity, sympathy, and affection; and we feel instinctively that while acta of hardy enterprise and daring in a good cause peculiarly become a

11 Let the woman " leani in silence with all subjection.

13 But I suflur not a woman to teach, nor to usurp authority over the man, but to be in silence.

christian man, tliere is something exquisitely appropriate to the female ciuiraclcr ia deeds of humble and unobtrusive sympathy and benevolence. God seems to have formed her mind lor just such things, and in such thing's it occupies its appropriate sphere rather than in seeking e.xternal adorning.

11. Let the woman learn in silaice. Listen attentively to instruction, without attempting to teach in public. See Notes on 1 Cor. xiv. So. ^ With all subjection. With due subjection to those who arc in authority, and who are appointed to minister in holy things. Notes, 1 Cor, xiv. 34.

13. For Adam was first formed, then Eve. The apostle, 'u\ this verse, and the following, gives reasons why a woman should occupy a subordinate situation, and not usurp authority. The first is, that she was second in the act of creation, or was made subsequent to man. The reason here assigned cannot be understood to be merely that of priority of existence — for then it would give every old person authority over a younger one; but it must refer to tlic circumstances of the case as detailed in the history of the creatinn. Gen. i., ii. Man was made as the Lord of this lower creation and placed in the garden, and then the woman was made of a rib taken from his side, and given to him, not as a Lord, but as a companion. All the circumstances combine to show the su-

13 For Adam was first formcdi then Eve.

11 And Adam was not deceived, but the woman being deceived, was in the transgression.

bordinate nature of her rank, and to prove that she was not designed to exert authority over the man. Comp. Notes on 1 Cor. xi. 8, 9.

14. And Adam was not deceived. This is the second reason why the woman should occupy a subordinate rank in all things. It is, that in the most imporUint situation in which she was ever placed, siie had shown that she was not qualified to take the lead. She had evinced a readiness to yield to temptation; a feebleness of resistance; a pliancy of character, which showed that she was not adapted to the situation of headship, and which made it proper that she should ever afterwards occupy a subordinate situation. It is not meant here that Adam did not sin, nor even that he was not deceived by the Tempter, but that the woman opposed a feebler resistance to the temptation than he would have done, and that the temptation as actually applied to her would have been inetlbctual on /mVh. To tempt and seduce him to fall, there were needed all the soft persuasions, the entreaties, and the example of his wife. Satan understood this, and approached man not with the specious argument of the scrjieiit, but through the allurements of his wife. It is undoubtedly implied here that man in general has a power of resisting certain kinds of temptation superior to that possessed by woman, and hence tliat the headship properly belongs to him. This is, undoubtedly, the general truth, though there may be many exception.s and many noble cases to the honour of the female sex, in which tkcy evmce a power of resistance to temptation superior to man. In many traits of character, and among them those wliich are most lovely, woman is superior to man; yet it is undoubtedly true that, as a general thing, temptation will make a stronger impression on her than on him. When it is said tliat ' Adam was not deceived,' it is not meant that when he partook actually of the fruit he was under no deception, but tiiat he was not deceived by the serpent; he was not first deceived, or first in tlie transgression. The woman should remember that sin began with her, and she should tlierefore be willing to occupy an humble and subordinate situation. ^ But the woman being deceived. She was made to suppose that the fruit would not injure her, but would make her wise, and that God would not fulfil his threatening of death. Sin, from the beginning, has been a process of delusion. Every man or woman who violates the law of God is deceived as to the liappiness which is expected from the violation, and as to the consequences which will follow it.

15. Notwithstanding she shall be saved. The promise in this verse is designed to alleviate the apparent severity of the remarks just made about the condition of woman, and of the allusion to the painful facts of lier early history. What the apostle bad just said would carry the mind back to the period in which woman introduced sin into the world, and by an obvious and easy association, to the sentence which had been passed on her in consequence of her transgression, and to the burder. of sorrows which she was doomed to bear. By the remark in this verse, however, Paul sliows that it was not his intention to overwhelm her with an/ruish. He did not design to har-

continue in faith and charity and holiness with sobriety.

row up her feelings by an unkind allusion to a melancholy fact in her liistory. It was necessary for him to state, and for her to know, that her place was secondary and subordinate, and he wished this truth ever to be kept in memory among Christians. It was not unkind or improper also to state the reasons for this opmion, and to show that her own history had demonstrated that she was not designed for headship. But she was not to be regarded as degraded and abandoned. She was not to be overwhelmed by the recollection of what ' the mother of all living' had done. There were consolations in lier case. There was a special divine interposition which she might look for, evincing tender care on the part of God in those deep sorrows which had come upon her in consequence of her transgression; and instead of being crushed and broken-hearted on account of her condition, she should remember that the everlasting arras of God would sustain her in her condition of sorrow and pain. Paul, then, would speak to her the language of consolation, and while he would have her occupy her proper place, he would have her feel that God was her Friend. In regard to the nature of the consolation referred to here, there has been a considerable variety of opinion. Some have held, that by the expression ' she shall be saved in child-bearing,' the apostle designs to include all the duties of the maternal relation, meaning that she should be saved through the faithful performance of her duties as a mother. Robinson, Lex. Rosenmiiller regards the word rendered ' childbearing' (T;ixvoyovM), as synonymous with education, and supposes that the meaning is, that a woman, by tb > proper training of her children, can obtjiin salvation as well as licr 1 nsband, and lliat her ai)propriate I'uty i:i not public Icacliiny;, but the uainini,' of lier lUiuily. Wotstcin s ipposos that it means, ' she shall be saved from the arts of impostors, and from the luxury and vice of the ape, it instead of wandering about, she remains at iiome, cultivates modesty, is subject to her luisband, and engages carefully in the training of her children.' This sense ajTrees well with tiio connection. Calvm Buppc-^s that the apostle designs to console tlie woman by the assurance that, if she bears the trials of her condition of sorrow with a proper spirit, abiding in faith and holiness, she will be saved. Slie is not to re- ^rd herself as cut off from the hope of heaven. Doddridge, Macknight, Clarke, and others, suppose that it refers to the promise in Gen. iii. 15, and means tiiat the woman siiall be saved through, or by means of bearing a child, to wit, the Messiah; and that tlie apostle means to sustain the \ioman in her sorrows, and in her ilate of subordination and inferiority, If referring to the honour which has:cen put upon her by tlie fact that I woman gave birth to the Messiah, /.t is supposed also that he means to iwy that special honour is thus conferred on her over the man, inasmuch as the Messiah had no human father. Doddridge. The objections to this interpretation, however, though it is sustained by most repectable names, seem to me to be insuperable. They are such as these: (1.) The interpretation is too refined and abstruse. It is not that which is obvious. It depends for its point on the fact tliat the Messiah had no human father, and if the apostle had ifltended to refer to that, and to build an argument on it, it may be doubted wiicther he would have done it in so obscure a manner. But it may reasonably be questioned whether he h ould have made tliat fact a point on which his argument would turn. Tiicre would be a species of refmemont about such an argument, such as we siiould not look tor in the writings of Paul, (ii.) It is not the obvious meaning of the word 'childbearing.' There is nothing in tiio word which requires that it should have any reference to tiie birth of the Messiah. The word is of a gene ral character, and properly refers tc child-bearinir in general. (3.) It is not true that woman would be 's<ived' merely by having given birth to the Messiah. She will be saved, as roan will be, as a consequence of his having been born; but there is no evidence that the mere fad that woman gave birth to him, and that he had no human father, did anytiiing to save Mary herself, or any one else of her sex. If, tlierefore, tiie word refers to tlic ' bearing' of the Messiali, or to the fact that he was born, it would be no more projKjr to say that this was connected with the salvation of woihun than that of man. The true meaning, it seems to mo has been suggested by Calvin, ana may be seen by the lollowing remarks. (1.) Tiio apostle designed to comfort woman, or to alleviate the sadness of the picture which he had drawn respecting her condition. (2.) He had referred, incidenUiUy, as a proof of the suboaiinate character of her station, to the tirstajxjstasy. This naturally suggested tlie sentence which was passed on her, and the condition of sorrow to which she was doomed, particularly in childbirth. Tliul was the standing demonstration of her guilt; tiiat the condition in wiiich she suffered most; that the situation in wiiich siic was in greatest peril. (I^.) Paul assures her, theretoro, that though.she imiat thus suffer, yet that slie ought not to regard herself in her deep sorrows and dangers, tliough on account of sin, as n'^fo.-sarily undtT the divino I displeasure, or as excluded from tha hope of heaven. The way of salvation was open to lier as well as lo men, and was lo be entered in the same manner. If she had faith and holiness, even in her condition of sorrow brought on by guilt, she might as well hope for eternal life as man. The object of the apostle seems to be to guard against a possible construction which might be put on his words, that he did not regard the woman as in circumstances as favourable lor salvation as those of man, or as if he taught that salvation for her was more difficult, or perhaps that she could not be saved at all. The general sentiments of the Jews in regard to the salvation of the female sex, and their exclusion from the religious privileges which men enjoy; the views of the Mohammedans in reference to the inferiority of the sex; and the prevalent feelings in the heathen world, degrading the sex and making their condition, in regard to salvation, far inferior to that of man, show the propriety of what the apostle here says, and the fitness that he should so guard liimself that his language could not possibly be construed so as to give countenance to such a sentiment. According to the interpretation of the passage liere proposed, the apostle does not mean to teach that a christian female would be certainly saved from death in cliild-birth — for this would not be true, and the proper construction of the passage does not require us to understand him as affirming this. Religion is not designed to make any immediate and direct change in tiie laws of our physical being. It does not of itself guard us from the pestilence; it does not arrest the progress of disease; it does not save us from death; and, as a matter of fact, woman, by the highest degree of piety, is. not necessarily saved from the perils of that condition to which she has been eubjected in consequence of the apostasy. The apostle means to show this — that in all her pain and sorrow; amidst all the evidence of apostasy, and all that reminds her that she was ^ first'' in the transgression, she may look up to God as her Friend and strength, and may hope for acceptance and salvation. •[ If they continue. If woman continues — it being not uncommon to change the singular form to the plural, especially if the subject spoken of have the character of a noun of multitude. Many have understood this of children, as teaching that if tlie mother were faithful, so that her children continued in faith, she would be saved. But this is not a necessary or probable interpretation. The apostle says nothing of children, and it is not reasonable to suppose that he would make the prospect of her salvation depend on their being pious. Tins would be to add a hard condition of salvation, and one nowhere else suggested in the New Testament. The object of the apos» tie evidently is, to show that woman must continue in the faithful service of God if she would be saved — a doctrine everywhere insisted on in the New Testament in reference to all persons. She must not imitate the example of the mother of mankind, but she must faithfully yield obedience to the laws of God till death. *^ Faith. Faith in the Redeemer and in divine truth, or a life of fidelity in the service of God. 1[ Charity. Love to all. Comp. Notes on 1 Cor. xiii. '^Holiness. She mustbe truly religious. ^ With sobriety. All these things nmst be united with a becoming soberness or seriousness of deportment. Notes, ver. 9. In such a life, woman may look to a world where she will be tor ever free from all the sadnesses and sorrows of her condition here; where, by unequalled pain, she will be no more reminded of the time when

.———"her rasti lianJ in ovil lioiir Portb reaching to die fruit, iliu [iluck'd, xtic ate;"

»be adniittecl to full equality with all the reilccMicd of the LorJ. Religion meets all the sa(lnes5>es of her coiulition here; pours consolation into the cup of her many woes; speaks kindly to her in her distresses; utters the lan^ruajje of forgiveness to her heart when crushed witii the remembrance of sin — for 'she loves much' (Luke vii. 37 — 18); and conducts her to immortal glory in that world wliere all sorrow shall be unknown.