Notes on the Old and New Testaments

The object of this chapter is to give directions respecting tiie qualifications and duties of tiie otBcers of the christian church. As it is evident tiiat Timotliy was to be partly employed in the apix)intment of suitable officers for the churcli at Ephesus, and as the kinds of officers here referred to were to be permanent in the church, it was important that a tull statement should be put on record, under the influence of inspiration, respecting their qualifications and duties. Tlie cliapter embraces the following subjects: —

I. The qualifications of a bishop. Vs. 1 — 7. Tlie enumeration of his qualifications is preceded by a general statement that the otiicc was an honourable one, and tiial he who aspired to it sought an employment tliat was, in itself, to be regarded as desirable. Ver. 1. The qualifications specified for this office, are tlic following: —

(1.) He must be a man of good private character; possessing and illustrating the christian virtues, or, as we would say now, an upright meui, and a christian gentleman.

(2.) He must be a man who rulea his own house well, and wlio tlnia showed that he was qualified to jireside as the first officer in the cluirch of God. Vs. 4, 5.

(3.) He must be a man of suitable age and experience — one who would not be likely to lall into the temptations that are laid for the young. Ver. 6.

(4.) He must have a fair reputation among those who were not Christians — as it is intended that tiic influence of his ministry shall reach them, and as it is impossible to do them good unless he is believed to be a man of integrity. Ver. 7.

(2.) Men who hold to the doctrines of the gospel with a pure conscience. V^er. 9.

(3.) Men who have been proved, and who have shown that they are qualified to serve the church. Ver 10.

(4.) Men whose wives are of such a character that their example will contribute to the promotion of the common cause. Ver. 11.

(.3.) Men not living in polygamy, and who exercise exemplary tiimiiy government. Vs. 12, 13.

ni. The reason why Paul gave these instructions to Timothy. Vs. 14, 15. It was, that he might know how he ought to demean himself in the importxmt station which he was called to occupy. Paul hoped to be able to come to him before long, and to complete the work which he had commenced at Ephesus, but, in the mean time, he gave him these written counsels, that he iiiiirht understand particularly tiio duly which was required of him.

IV. The chapter closes with a statement which seems to have been intended to impress the mind of Timotliy with tiie im]K)rtance of th«

HIS is a true saying, If a man desire the office of a

duties in which he was engaged. Vs. 1.',, J 6. The statement is, tliat the cliurCi. is the great defender of the trutli in the world (ver. 15), and that the truth which the church is to maintain is of the greatest importance. It relates to the incarnation of the Son of God, and to the work which he accomplished on earth — a work which excited the deepest interest in heaven, and the true doctrine respecting which it was of the utmost importance to keep up among men. Ver. 16. This reason is further urged in the following chapter, by showing that the time would come when, under ihe influence of Satan, these great doctrines would be denied, and the truth be corrupted and perverted.

1. This is a true saying. Gr., ' Faithful is the word' — the very phrase which is used in ch. i. 1-5. See Notes on that verse. The idea here is, that it was worthy of credence; it was not to be doubted. ^ If a man desire. Implying that there would be those who would wish to be put into the ministry. The Lord, undoubtedly, by his Spirit, often excites an earnest and irrepressible desire to preach the gospel — a desire so strong, that he in whom it exists can be satisfied in no other calling. In such a case, it should be regarded as one evidence of a call to this work. The apostle, however, by the statements which follow, intimates that wherever this desire exists, it is of the utmost importance to have just views of the nature of the office, and that there should be other qualifications for the ministry than a mere desire to preach the gospel. He proceeds, tiierefore, to state those qualifications, and no one who ' desires' the office of the ministry should conclude that he is called to it, unless these qualifications substantially are found in him. The word rendered desire here (dps'yco), denotes properly, to reach or stretch out — and hence to reach after anything, to long after, to try to obtain. Heb. xi. 16. ^ The office of a bishop. The Greek here is a single word — iTtiaxoTtrji. The word iftiO' xoTtri — Episcopt — whence the word Episcopal is derived — occurs but four times in the New Testament. It is translated visitation in Luke xix. 44, and in 1 Pet. ii. 12; bishoprick, Acts i. 20; and in this place qfUce of a bishop. The verb from which it is derived {irtiaxortscS), occurs but twice. In Heb. xii. 15, it is rendered looking diligently, and in 1 Pet. V. 2, taking the oversight. The noun rendered bishop occurs in Acts XX. 28. Phil. i. 1. 1 Tim. iii. 2. Titus i. 7. 1 Pet. ii. 2.5. The verb means, properly, to look upon, behold; to inspect, to look after, see to, take care of; and the noun denotes the office of overseeing, inspecting, or looking to. It is used to denote the care of the sick, Xeno. Oec. 15, 9; comp. Passow; and is of so general a character that it may denote any office of overseeing, or attending to. There is nothing in the word itself whicli would limit it to any class or grade of the ministry, and it is, in fact, applied to nearly all the officers of the church in the New Testament, and, indeed, to Christians who did not sustain any office. Thua it is applied («) to believers in general, directing them to ' look diligently, lest any one should fail of the grace of God,' Heb. xii. 15; (b) to the elders of the church at Ephesus, 'over the w'hich the Holy Ghost hath made you overseers,^ Acts xx. 28; (c) to the elders or presbyters of the cliiircli in 1 Pet. v. 2, ' Feed the tliick of Goi], lu/iintf the oversight thereof;' (if) to the otiicersof the cluircli in I'liilippi, mentioned in connection witii deacons as tlie only otHcers of tiic cliurch there, ' to tlie Kiints at Philippi, with the hishnps and deacons,' Phd. i. 1; (e) to Judas, the apostate. Acts i. 20; and (/) to the jjreat Head of the churcli. the Lord Jesus Christ, 1 Pet. ii. 20, ' the Shepherd and Bishop of your souls.' From this use of tlie term it follows, (1.) That tiic word is never used to jesirj^nite ihe peculiarity of the apostolic otHce, or so as to have any special applicability to the apostles, [nileed, the term bishop is never applied to any of them in the New Tegument; nor is the word in any ' ' its forms ever used with reference I ■ them, except in the sinfjle case of Jitdus, Acts i. 20. (2.) It is never employed in the New Testament to desi^ite an order of men superior to presbyters, regarded as having any other functions than presbyters, or beinj in any sense 'successors' to the apostles. It is so used now by the advocates of prelacy; but this is a use wholly unknown to the New Testament It is so undeniable that the name is never glxcn in the New Testament to those who are now called ' bishops,' that even Episcopalians concede it Tluis, Dr. Onderdonk (Tract on Episcopacy, p. 12) says, *'All that we read in the New Testament conceniin? 'bishops' is to be regarded as pertaining to the ' middle grade;' that is, to those who are now regarded as 'prie.-ts.'" — This is not strictly correct, as is clear from the remarks above respecting what is called the 'middle grade;' but it i* strictly correct, so tar a.-: it nlHrrii-: that it is nevn- applied to pr 1 itrs. (3.) It is used in the New Testament to denote minis- ters of the gospel who had the care or oversight of the churches, without any rc^rard to grade or runk. (I.) It has now, as used by Episcopalians, a sense which is wiiolly unauthorized by the New Testament, anil which, indeed, is entirely at variance with the usage there. To apply the term to a pretended superior order of clergy, as designating tiieir peculiar oflice, is wholly to depart from the use of the word as it occurs in the Bible. (5.) As it is never used in the Scriptures with reference to prelates, it should be used with ret'erence to the pastors, or other officers of the church; and to be a pastor or overseer of tlie flock of Christ, should be regarded as being a scrii)tural bishop. ^ He dcsireth a iroo'l work. An honourable office; an office which it is right for a man to desire. Tliere are soiuo station.s in life which ought never to be desired; it is proper for any one to desire the ofrice of a bishop who has the proper qualitications. Comp. Notes on Rom. xi. IM.

2..1 bi'hop. A minister of religion, according to the foregoing remarks, who has the charge or oversight of any christian church. The reference here is doubtless to one who had the government of the church intrusted to him (vs. 4, 5), and wlio was also a preacher of the jjospel. ^ Must be blameless. This is a diflerent word (ur«?ti?.>;j<ro,-) from that rendered blameless in Luke i. 0. Phil. ii. 15; iii. 0(auFurtro<). Comp. however. Notes on Luke i. fi. Phil. iii. 6. Tiie word here used does not mean that, a.s a necessary qualification for office, a bishop sliould be perfect; but tiiat he should be a man against whom no charge of immorality, or of lioMing filse doctrine^ is alleged. His conduct siiould ba irreprehensiblc or irreproachable.

Undoubtedly it means that if any charge could be brought against him implying moral obliquity, he is not fit for the office. He should be a man of irreproachable character for truth, honesty, chastity, and general uprightness. ^ The husband of one wife. This need not be understood as requiring that a bishop should be a married man, as Vigilantius, a presbyter in the clmrch at Barcelona in the fourth century, supposed, however desirable in general it may be that a minister of tlie gospel should be married. But, while this interpretation is manifestly to be excluded as false, there has been much difference of opinion on the question whether the passage means that a minister should not have more than one wife at the same time, or whether it prohibits the marriage of a second wife after the death of the first. On this question, the Notes of Bloomfield, Doddridge, and Macknight, may be consulted. That the former is the correct opinion, seems to me to be evident from the following considerations: (1.) It is the most obvious meaning of the language, and it would doubtless be thus understood by those to whom it was addressed. At a time when polygamy was not uncommon, to say that a man should 'have but one wife' would je naturally understood as prohibiting polygamy. (2.) The marriage of a second wife, after the death of the first, is nowhere spoken of in tlie Scriptures as wrong. The marriage of a widow to a second husband is expressly declared to be proper (1 Cor. vii. 39); and it is not unfair to infer from that permission that it is equally lawful and proper for a man to marry the second time. But if it IS lawful for any man, it is rig:ht for a minister of the gospel. No res.son can be assigned against liaviour, given to hospitality, apt to teach: such marriages in his case, which would not be equally valid in any other. Marriage is as honourable for a minister of the gospel as for any other man (comp. Notes on Heb. xiii. 4); and, as Doddridge has well remarked, "Circumstances may be so adjusted tliat there may be as much reason for a second marriage as for the first, and as little inconvenience of any kind may attend it." (3.) There was a special propriety in the prohibition, if understood as prohibiting polygamy. It is known that it was extensively practised, and w'as not regarded as unlawfuL Yet one design of the gospel was to restore the marriage relation to its primitive condition; and, though it is not necessary to suppose that polygamy was ever tolerated in the Christian church, for there is no evidence of that, yet in order to fix a special mark of disapprobation on this practice, it might have been deemed desirable to require of the ministers of the gospel that they should have but one wife. Thus the practice of polygamy would gradually come to be regarded as dishonourable and improper, and the example and influence of the ministry would tend to introduce correct views in regard to the nature of this relation. One tiling is clear from this passage, that the views of the Papists in regard to the celibacy of the clergy are directly at variance with the Bible. The declaration of Paul in Heb. xiii. 4, is, that ' marriage is honourable in all,•' and here it is implied that it was proper that a minister should be married. If it were not, why did not Paul prohibit it altogether] Instead of saying that it was improper that a bishop should have more than one wife, why did he not say tliat it was improper that he should be married at all 1 Would not a Romanist say so now! IT V'tfrilanl. Tliis word (yr^^Xio^) occurs only liere and in I Tim. iii. 11. Titus ii. *J. It means, properly, sober, temperate, abstinent, especially in respect to wine; then sober-minded, tcalcltfnl, circumspect. Robinson. A minister sliould have a watchful caro over his own conduct He should be on his /ruardaqT'iinstsin in any form. ^ Sober, owf poia. Properly, a man of « sound 7nind; one who follows sound reason, and who is not under the control of passion. The idea is, that he should liave his desires and passions well regulated. Perhaps the word prudent would come nearer to the meaninjj of the apostle than any single word which we have. ^ Of good behaviour. Marg., modest. Coverdale renders it, mannerly. The most correct rendering, according to the modern use of language, would bo, tliat he should be a gentleman. He should not be slovenly in his appearance, or rough and boorish in his manners. He sl.ould not (kj violence to the usages of refined intercourse, nor be unfit to appear respectably in the most refined circles of society. Inattention to personal neatness, and to the rules which regulate refined intercourse, is indicative neither of talent, learning, nor religion; and though tiiey arc occasionally — not oflen — connected with talent, learning, and religion, yet they are never the fniit of either, and arc always a disgrace to those who exhibit sucii incivility and boorishness, for such men ought to know better. A minister of the gospel should bo a finislied gentleman in his manners, and there is no excuse for him if he is not. His religion, if he has any, is adapted to make him such. He has usually received such an education as ought to make him sucli, and in all cases ought to have had such a training. He is admitted into the best Eociot^, and has an opportunity of becoming familiar with the lawa of refined intercourse. He sliould bo an example and a pattern in all that fjocs to promote the welfare of mankind, and there are few things so easily accpiired that arc fitted to do this, as refinement and genli.ity of manners. No man can do good, on the whole, or in the ' long run,' by disregarding the rules of refined intercourse; and, other tilings being equal, the refined, courteous, polite gentleman in the ministry, will always do more good than lie who neglects the rules of goo<l-breeding. *^Uiven to hospitality. This is oflen enjoined on all Christians as a duty of religion. For the reasons of this, and the nature of the duty, see Notes on Rom, xii. 13. Heb. xiii. 2. It was a special duty of tlie ministers of religion, as they were to be examples of every christian virtue. iy.l/)< to teach. Or., Didactic; that is, capable of instructing, or qualified for the office of a teacher of religion. As the principal business of a preacher of the gospel is to teach, or to communicate to his fellow-men the knowledge of the truth, the necessity of this qualification is obvious. No one should be allowed to enter the ministry who is not qualified to impart instruction to others on the doctrines and duties of religion; and no one should feel tiiat he oufrht to continue in the ministr}', who has not industry, and self-denial, and the love of study enough.to lead him constantly to endeavour to increase in knowledge, that ho may be qualified to teach others. A man who would teach a people, must himself keep in advance of them on the subjects on which he would instruct them.

3. Not given to wine. Marg., • Sot ready to quarrel and offer wrong, as one in wine. The Greek word (rtatXKioj") occurs in the New Testament only here and in Titua i. 7. It means, properly, by wine,-

3 Not ' given to wine, no striker, not greedy of filthy lucre;

i. e., spoken of what takes place bi/ or over wine, as revelry, drinking* songs, &,c. Then it denotes, as it does here, one wlio sits by wine; that is, wlio is in the habit of drinking it. It cannot be inferred, from the use of the word here, that wine was absolutely and entirely prohibited; for the word does not properly express that idea. It means that one wiio is m the habit of drinking wine, or who is accustomed to sit witii those who indulge in it, sliould not be admitted to the ministry. The way in which tlie apostle mentions the subject here would lead us fairly to suppose that he did not mean to commend its use in any sense; that he regarded its use as dangerous, and that he would wish the ministers of religion to avoid it altogether. In regard to its use at all, except at the communion or as a medicine, it may be remarked, that a minister will do no injury to himself or others by letting it entirely alone; he may do injury by indulging in it. No man is under any obligation of courtesy or christian duty to use it; thousands of ministers of the gospel have brought ruin on themselves, and disgrace on the ministry, by its use. Comp. Notes on Matt. xi. 9, and 1 Tim. v. 23. ^ No striker. He must be a peaceable, not a quarrelsome man. This is connected with the caution about the use of wine, probably, because that is commonly found to produce a spirit of contention and strife. "^ Not greedy of filthy lucre. Not contentious or avaricious. Gr., Not desirous of base gain. The desire of this is condemned everywhere in the New Testament; but it is especially the duty of a minister of the gospel to be freo from it. He has a right to a support (see Notes on 1 Cor. ix.), but there is nothing that more certainly paralyzes the usefulness of a minister of the gospel than the love of money. There is an instinctive feeling in the human bosom that such a man ought to be actuated by a nobler and a purer principle. Aa avarice, moreover, is the great sin of the world — the sin that sways more hearts, and does more to hinder the progress of the gospel, than all others combined — it is important in the highest degree that the minister of religion should be an example of what men should be, and that he, by his whole life, should set his face against that which is the main obstruction to the progress of that gospel which lie is appointed to preach. IT But patient. Modest, mild, gentle. See the word (Gr.) in Phil, iv. 5. Titus iii. 2. James iii. 17, and 1 Pet. ii. 18, where it is rendered gentle. Tlie word means that the minister of the gospel should be a man of mild and kind demeanour, such as liis Master was. H Not a brawler. Comp. 2 Tim. ii. 24. That is, he should not be a man given to contention, or apt to take up a quarrel. The Greek is, literally. Not disposed to fight. Tj" Not covetous. Gr., Not a lover of silver; that is, of money. A man should not be put into the ministry who is characteristically a lover of money. Such a one, no matter what his talents may be, has no proper qualification for the office, and will do more harm than good.

4. One that ruleth well his own house. This implies that a minister of the gospel would be, and ought to be, a married man. It is everywhere in the New Testament £ apposed that he would be a man whc could be aa own house, having his chiUln-n in subjfction wilh all gravity: 5 (For it a man know not how example in all the relations of lite. The jxjsition which he occupies in tiie church has a strong^ resemblance to the relation wlucii a lather snstJiins to his household; and a qualitic;ition to govern a t'anuly well, would bo an evidence ot'a <iualitication to preside properly in the church. It is probable that, ui the early christian ciiurch, mmisters were not untretjueutly tiken tVonj those of mature lite, and who were, at the time, at the liead of tiimilies; and, of course, siicii would be men who had had an op(K)rtunity of sliowing that they had this qualitication tor the otficc. Though, however, tliis cannot be insisted on now as a previous qualitication for the office, yet it is still true that, if lie has a family, it is a necessary qualitication, and that a man in the ministry should be one wiio governs his own house well. A want of tliis will always be a liinilrancc to e.xtensive usefulness. — •y Having his children in suhjtction with all grnvilij. This does not moan that his children should evince gravity, whatever may be true on that point; but it refers to thefallur. He should be a grave or serious man in his family; a man free from levity of character, and trom frivolity and fickleness, in his intercourse with his children. It docs not mean that he

1 should be severe, stern, morose — which are traits that arc otlen mistaken for gravity, and which are as inconsistent with the proper spirit of a lather as Irivolity of manner — but that he should be a serious and sober-minded man. He should maintain prupor disrni'y (-jfuwfrj); ho should maintain sell-respect, and his deportment should be such as to inspire others v. ith respect for him.

to rule liis own house, how shall he take care of the churcli of God?) /

ing argument. A church resembles a tamiiy. It is, indeed, larger, and Uiere is a greater variety of dispositions in it tiian there is in a tiimily. The authority of a minister of the gosjjel in a church is also less absolute than that of a father. But still there is a striking resemblance. Tlie church is made up of an assemblage of brothers and sisters. They are banded together lor the same purposes, and have a common object to aim at. They have common feelings and common wants. They have sympathy, like a family, with each otlier in their distresses and alflictions. The government of the church also is designed to be paternal. It should be felt that he who presides over it has the feelings of a father; that he loves all the members of the great family; that he has no prejudices, no partialities, no selfish aims to gratify. Now, if a man cannot govern his own family well; if he is severe, partial, neglectful, or tyrannical at home, how can he be e-xpected to take charge of the more numerous ' household of faith' with proper views and feelings? If, with all the natural and strong ties of affection which bind a father to his own children; if, when tliey are few comparatively in number, and where his eye is constantly upon them, he is unable to govern them aright, how can he be expected to preside in a proper manner over the larger household where he will be bound with comparatively feebler ties, and where he will be exposed more to the ijH fluence of passion, and where be will have a much less constant op» portunity of supervision! Confucius, as quoted by Doddridge, has a sentiment strikingly resembling that before us: "It is impossible that ho who knows not how to govern and

6 Not ' a novice, lest being lifted up with pride " he fall into

reform his owti family, should rightly govern and reform a people." We may remark, also, in this verse, a delicate and beautiful use of words by the apostle to prevent the possibility of misapprehension. While he institutes a comparison between the government of a family and that of the church, he guards against the possibility of its being supposed that he would countenance arbitrary authority in the church, even such authority as a father must of necessity employ in his own family. Hence he uses different words. He speaks of the father as ' ruling'' over his own famdy, or presiding over it — Hpoatijvav; he describes tlie minister of religion as having a tender care for the church — iftmsTLrisctav.

6. Not a novice. Marg., one newly come to the faith. The Greek word, which occurs nowhere else in the New Testament, means, properly, that which is newly planted. Thus it would mean a plant that was not strong, or not fitted to bear the severity of storms; that had not as yet struck its roots deep, and could not resist the fierceness of a cold blast. Then the word comes to mean a new convert; one who has had little opportunity to test his own faith, or to give evidence to others that he would be faithful to the trust committed to him. The word does not refer so much to one who is young in years, as one who is young in faith. Still, all the reasons which apply against introducing a very recent convert into the ministry, will apply commonly with equal force again-3k introducing one young in years, ^ Lest being lifted up with pride. We are not to suppose that this is the only reason against introducing a recent convert into the ministry, but it is a sufficient reason.

He would be likely to be elated by being intrusted at once with the highest office in the church, and by the commendations and flattery which he might receive. No condition is wholly proof against this; but he is much less likely to be injured who has had much experience of the depravity of his own heart, and whose mind has been deeply imbued with the spirit of the gospel. ^ He fall into the condemnation of the devil. That is, the same kind of condemnation which the devil fell into; to wit, condemnation on account of pride. It is here intimated that the cause of the apostasy of Satan was pride — a cause \vhich is as likely to have been the true one as any other. Who can tell but it may have been produced by some new honour which was conferred on him in heaven, and that his virtue was not found sufficient for the untried circumstances in which he was placed 1 Much of the apostasy from eminent virtue in this world, arises from this cause; and possibly the case of Satan may have been the most signal instance of this kind which has occurred in the universe. The idea of Paul is, that a young convert should not suddenly be raised to an exalted station in the church. Who can doubt the wisdom of this direction 1 The word rendered lifted up (tvfcjyiL;), is from a verb which means to smoke, to fume, to surround with smoke; then to inflate — as a bladder is with air; and then to be conceited or proud; that is, to be like a bladder filled, not with a solid substance, but with air.

7. Moreover he must have a good report of them which are without. Who are without the church; that is, of those who are not Christians. Tliis includes, of course, all classe good report of them " whkli are without; lest he fall into reproach, aiid the snare ' of the devil.

of those who are not Cliristians — hcatliens, infidels, Jews, moral men, aiid scotlers. Tiic idea is, that he must have a fiiir reputation with them for inte^frity of character. His life must he m their view upricjht. He must not be addicted toanythinjj rtliicli t ey re^rd as inconsistent rtitli g-ood morals. His dejwrtment nuiot bo sucii that they shall reg'ard it as not inconsistent with his profession. He must be true and just and lionest in liis dealings with his tellow-men, and so live that they cannot say that he has wronged them. He must not give occasion tor scandal or reproach in his intercourse with the otiier sex, but must be re^rarded as a man of a pure life and of a holy walk. The reason for this injunction is obvious. It is iiis business? to endeavour to do sucii men good, and to persuade them to become Christians. liul no minister of the (gospel can possibly do such men good, unless they re<rard him ir. an upriirhl and honest man. No natter how he preaches or prays; 10 matter how orthodo.x, learned, or ipparently dovout he may be, all his ^Hbrta will Ik; in vain unless they regard iiiin as a man of incorruptible integrity. If they hate religion themselves, they insist justly tiiat since he has professed it he shall be governed by its principles; or if they feel its importance, they will not be influenced to embrace it by a man that they regard as hypocritical and impure. Go to a man whom you have defrauded, or who regards you as having- done or attempted wrong to any other one, and talk to him about the necessity of religion, and he will instinctively say that he ioes not want a rel-gion which will I

8 Likewise mnst the deacon.s ' he g^avc, not double-tongued, not '' given to much wine, not greedy of filthy lucre;

not make it-s professor true, hone.-^t, and pure. It is impossible, therefore, for a minister to over-estimate the importance of having a fair character in tiie view of the world, and no man should be introiluccd into the ministry, or sustained in it, who has not a fair reputation. Comp. Notc3 on Col. iv. 5. 1 Thes.s. iv. 12. IT Lest he ^fall into reproach. That is, in such a way as to bring dishonour on the ministerial character. His life will be such as to give men occasion to reproach the cause of religion. 1 And the snare of the devil. The snare whicli the devil lays to entrap and ruin the ministers of the gospel and all good men. The snare to which reference is here made, is that of blastins^ the character and influence of the minister of the c^osptl. The idea is, that Satan lays this snare so to entangle him as to.secure tliis object, and the means which he uses is the vigilance and suspicion of those who are out of the church. If there is anything of this kind in the life of a minister which they can make use of, tiiey will be ready to do it. Hence tiie necessity on his part of an upright and blameless life. Satin is constantly aiming at this thinfr; the world is watching for it, and if the minister has any propensity which is not in entire accordance with honesty, Satan will take advantage of it and lead him into the snare.

8. Likewise must the deacons. On the meaning of the word deacons, see Notes on Pliil. i. 1. On their appointment, sec Notes, Acta vi. 1. Tiie word here evidently denotes those who had charge of the tempor poor, "

9 Holding " the mystery * of the faith in a pure conscience.

tioned, implying: that they were to be preachers of the gospel. In most respects, except in regard to preaching, the^'r qualifications were to be the same as those of the bishops. % Be grave. Serious, sober-minded men. In Acts vi. 3, it is said that they should be men of honest report. On the meaning of the word grave, see Notes on ver. 4. They should be men who by their serious deportment will inspire respect. ^ Not douhle-tortgueil. The word here used — Si'^oyoj — does not occur elsewhere in the New Testament. It means, properly, uttering the same thing twice (from fit's and ^'yco), and then deceitful, or speaking one thing and meaning another. They should be men who can be relied on for the exact truth of what they say, and for the exact fulfilment of their promises. ^ Not given to much wine. See ver. 3. The word much is added here to what is said (ver. 2) of the qualification of a bishop. It is not affirmed that it would be proper for the deacon, any more than than the bishop, to indulge in the use of wine in small quantities, but it is affirmed that a man who is much given to the use of wine ought not, on any consideration, to be a deacon. It may be remarked here, that this qualification was everywhere regarded as necessary for a minister of religion. Even the heathen priests, on entering a temple, did not drink wine. Bloomfield. The use of wine, and of strong drinks of all kinds, was absolutely prohibited to the Jewish ministers of every rank when they were about to engage in the service of God. Lev. x. 9. Why should it then be any more proper for a christian minister t) drink wine than for a Jewish or a heathea^riest!

10 And let these also first be proved; then let them use the office of a deacon, being found blameless.

Shall a minister of the gospel be lesa holy than they? Shall he have a feebler sense of the purity of his vocation ] Shall he be less carefiil lest he expose himself to the possibility of conducting the services of religion in an irreverent and silly manner] Shall he venture to approach the altar of God under the influence of intoxicating drinks, when a sense of propriety restrained the heathen priest, and a solemn statute of Jehovah restrained the Jewish priest from doing it] ^ Not greedy of filthy lucre. Notes, ver. 3. The special reason why this qualification was important in the deacon was, that he would be intrusted with the funds of the church, and might be tempted to appropriate them to his own use instead of the charitable purposes for which they were designed. See this illustrated in the case of Judas, John xii. 6.

9. Holding the mystery of the faith. On the word mystery, see Notes on 1 Cor. ii. 7. It means that which had been concealed, or hidden, but which was now revealed. The word faith, here, is synonymous with the gospel; and the sense is, that he should hold firmly the great doctrines of the christian religion which had been so long concealed firom men, but which were now revealed. The reason is obvious. Though not a preacher, yet his influence and example would be great, and a man who held material error ought not to be in the office. ^ In a pure conscience. A mere orthodox faith was not all that was necessary, for it was possible that a man might be professedly firm in the belief of the truths of revelation, and yet be corrupt at heart.

11 Even so mint their wives'

proved. Tliat is, tried or tested in reijard to tlie tliincfs which were the proper qualitications for the office, riiiri does not mean tliat they were to be employed as preachers, but that they were to undergo a prM',)er trial in regfani to their fitness for lue office whicli tliey were to fill. Tliey were not to be put into it without any opportunity of knowing what they were. It should be ascertained tliat they were grave, serious, temperate, trustworthy men; men who were sound in the faith, and who would not dishonour the office. It is not said here that there should be sl formal trial, as if they were candidates for this office; but the meaning is, that they should have had an opportunity of making their character known, and should have gained such respect for their piety, and their otlier qualifications, that there would be reason to believe that they would ])crforvi tiie functions of the office well. Thus, in Acts vi. 3, when ileacons were first appointed, the church was directed to 'loc/k out seven men of honest report,^ who might be appointed to the office. ^ Then let them use the office of a deacon. Let them be appointed to this office, and fulfil its duties. •[ Being found blameless. If nothing can be alleged against their character. See Notes on ver. 2.

II. Even so must their wives be grave. Chr}-sostom, Thcophylact, Grotiu.*, Bloomfield, and many others, sujipose that by the word reives, here, (yvvoMcoj), the apostle means deaconesses. Clarke supposes that it refers to women in general. The reason assigned for supposing that it docs not refer to the wives of deacons, as such, is, tha\ nothing is said of the qualifications of the wives of bishops — a mattt-r of as much importance as that of the character of the wife of a deacon; and that it cannot be supposed that the apostle would specify the one without some allusion to the other. But that the common interpretation, which makes it refer to the wives of deacons, as such, is to be adhered to, seems to me to be clear. For (1.) it is the obvious and natural interpretation. (2.) The word here used — wives — is never used of itself to denote deaconesses. (3.) If the apostle had meant deaconesses, it would have been easy to express it witiiout ambiguity. Coinp. Notes, liom. xvi. 1. (-1.) What is here mentioned is important, whether the same thing is mentioned of bishops or not (5.) In the qualifications of bishops, the ap<3stle had made a statement respecting his famil}', which made any specification about the particular members of the tiimily unnecessary. He was to be one who presided in a proper manner over his own liouse, or who had a well-regulated family. Vs. 4, 5. By a comparison of this passage, also, with Titus ii. 3, 4, which bears a strong resemblance to this, it would seem that it was supposed that the deacons would be taken from those who were advanced in life, and that their wives would have some superintendence over the younger females of the church. It was, therefore, esi)ccially important that they should he persons whose influence would be known to be decidedly favourable to piety. No one can doubt that the character of a woman may be such, that it is not desirable that her husband should be an officer in the church. A bad woman ought not to be intrusted with any additional power or influence. % Urave. Notes, ver. 4. H.\ot slanderers. Comp. Titus ii. 3, " Not false accusers." The (ireck word is ftoJoXots — devils. It is used horo

12 Let the deacons be the husbands of one wife, ruling " their children and their own houses well.

13 For they that have ^ used

in its original and proper sense, to denote a calumniator, slanderer, or accuser. It occurs in the same sense in 2 Tim. iii. 3, and Titus ii. 3. Elsewhere in the New Testament, it is uniformly rendered devil (comp. Notes, Matt. iv. 1), and is given to Satan, the prince of the fallen angels (Matt. ix. 34), by way of eminence, as the accuser. Comp. Notes on Job i. 6 — 11, and Rev. xii. 10. Here it means that they should not be women wlio were in the habit of calumniating others, or aspersing their character. Mingling as they W'Ould with the church, and having an opportunity to claim acquaintance with many, it would be in their power, if they chose, to do great injury to the character of others. — ^ Sobe7: Notes, ver. 2. «j[ Faithful in all things. To their husbands, to their families, to the church, to the Saviour.

12. Let the deacons be the husbands of one wife. Notes, ver. 2. 11 Ruling their children and their own houses well. Notes, vs. 4, 5.

13. For they that have used the office of a deacon well. Marg., ministered. The Greek word is the same as deacon, meaning ministering, or serving in this office. The sense would be well expressed by the phrase, deaconizing well. The word implies nothing as to the exact nature of the office, "if Purchase to themselves. Procure for themselves. See this word explained in the Notes on Acts XX. 28. ^ A good degree. The word here used (fia^/xoi) occurs nowhere else in the New Testament. It means, properly, a step, as of a stair ■. and the fair meaning is that the office of a deacon well, * purchase to themselves a good degree, and great boldness in the faith " whi '.h is in Christ Jesus.

of going up higher, or taking an additional step of dignity, honour, or standing. So far as the word is concerned, it may mean either an advance in office, in dignity, in respectability, or in influence. It cannot certainly be inferred that the apostle referred to a higher grade of office; for all that the word essentially conveys is, that, by exercising this office well, a deacon W'Ould secure additional respectability and influence in the church. Still, it is possible that those who had performed the duties of this office well were appointed to be preachers. They may have shown so much piety, prudence, good sense, and ability to preside over the church, that it was judged proper that they should be advanced to the office of bishops or pastors of the churches. Such a course would not be unnatural. This is, however, far from teaching that the office of a deacon is a subordinate office, with a view to an ascent to a higher grade. ^ And great boldness in the faith. The word here rendered boldness properly refers to boldness in speaking. See it explained in the Notes on Acts iv. 13. 2 Cor. iii. 12. Phil. i. 20. But the word is commonly used to denote boldness of any kind — openness, frankness, confidence, assurance. John viii. 13. 26. Mark viii. 32. 2 Cor. vii. 4. As it is here connected witli faith — ' boldness in the faith' — it means, evidently, not so raucla public speaking, as a manly and uidependent exercise of faith in Christ. The sense is, that by the faithffil performance of the duties of the office of a deacon, and by the

15 "But if I tarry long, that thou mayest know how thou oughtest

kind of experience which a man would have in that oflice, he would estiiblijh a diameter of firmness in tlic faith, which would show that he was a decided Christian. This pasea^'e, tiierefore, cannot be fairly used to prove that the deacon was a preucher, or tiiat he belonged to a fjraile of ministerial office from which he was regularly to rise to that of a presbyter.

14. These things write I unto thee, hopinsr to come unto thee shortly. That is, he hoped to come there to give instructions personally, or to fmi.sii, himself, the work which he had commenced in Ephesus, and which had been interrupted by his b in-jT driven so unexpectedly away. Tliis verso proves tiiat the apostle Paul lid not regard Timothy as tiie permani'iit diocesan bisliop of Ephesus. Would any Episcoixil bishop write this to another bishop] If Timothy were the permanent prelate of Epiicsus, would Paul have intimated that he expected soon to come and take tlio work of completing the arrangements there into his own iiands? In regard to his expectation of going soon to Ej)hcsus, see Notes on ch. i. 3. Comp. the Introduction to the epistle.

l.j. Ihtl if I tarry Innrr. Paul appears to have been uncertain liow long circumstances would require him to be absent. He expected to return, but it was possible that his hope of returning soon would be disappointed. ^ That thou mayest know how thou ouqhtest In behave thyself. Tliat is, tiiat he might liave just views about settling the affliirs of the church. ^ In the house nf Ood. Thi^ docs not mean in a place to behave thyself in the house " of God, which is the church of the hving CJod, the pillar and ' ground of the truth, of public worship, nor does it refer to propriety of deportment there. It refers ratiier to the church as a body of believers, and to intercourse with them. Tiie church is called tiie ' house of (jlod,' because it is that in which he dwells. Formerly, his peculiar residence was in tiie temple at Jerusalem; now that the temple is destroyed, it is in the church of Christ, among his people. ^ Which is the church nf the living God. This seems to have been added to impress the mind of Timothy with the solemn nature of the duty which he was to perform. What he did pertained to tlie honour and welfare of the church of the living God, and hence he should feel the imiwrtance of a correct deportment, and of a right administration of its affairs. ^\ The pillar and ground nf the truth. There has been no little diversity of opinion among critics whether this phrase is to be taken in connection with the preceding, meaning tliat the church is the pillar and ground of the truth; or whetiier it is to be taken in cojinection with what follows, meaning tiiat the princi|xil support of the truth was tiie doctrine there referred to — tliat God was manifest in the flush. Biiximfield remarks on tliis: " It is surprising that any wiio have any knowledge or experience in Gnjck literature could tolerate so harsh a construction as tiiat wliich arises from the latter method." Tlic more natural interpret;ition certainly is, to refer it to the former; and this ia supported by the considemtion that it would then tall in with the object of the ajiostln. His design here.seems to be, to impress Timothy with great is the ra3'^stery " of godli- a deep sense of the importance of correct conduct in relation to the church; of the responsibility of those who presided over it; and of the necessity of care and caution in the selection of proper officers. To do this, he reminded him that the truth of God — that revealed truth which he liad given to save the world — was intrusted to the church; that it was designed to preserve it pure, to defend it, and to transmit it to future times; and that, therefore, every one to whom the administration of the aflairs of the church was intrusted, should engage in this duty with a deep conviction of his responsibility. On the construction of the passage, Bloomfield, Rosenmiiller, and Clarke, may be consulted. The word ' pillar' means a column, such as that by which a building is supported, and then any tirm prop or support. Gal. ii. 9. Rev. iii. 12. If it refers to the church here, it means that that is the support of the truth, as a pillar is of a building. It sustains it amidst the war of elements, the natural tendency to fall, and the assaults wliich may be made on it, and preserves it when it would otlierwise tumble into ruin. Thus it is with the church. It is intrusted v/ith the business of maintaining the truth, of defending it from the assaults of error, and of transmitting it to future times. The truth is, in fact, upheld in tlie world by the church. The people of the world feel no interest in defending it, and it is to the church of Christ that it is owing that it is preserved and transmitted from age to age. The word rendered 'ground' — ^£5pa<,'co|Ua — means, properly, a basis, or foundation. The figure here is evidently taken from architecture, as the use of the word pillar is. The proper meaning of tlie one expression would be, that truth is supported by the church, as an edifice is by a pillar; of the other, that the truth rests on the church, aa a house does on its foundation. It is that which makes it fixed, stable, permanent; that on which it securely stands amidst storms and tempests; that which renders it firm when systems of error are swept away as a house that is built on the sand. Comp. Notes on Matt. vii. 24 — 27. The meaning then is, that the stability of the truth on earth is dependent on the church. It is owing to the fact that the church is itself founded on a rock, that the gates of hell cannot prevail against it, that no storms of persecution can overthrow it, that the truth is preserved from age to age. Other systems of religion are swept away; other opinions change; other forms of doctrine vanish; but the knowledge of the great system of redemption is preserved on earth unshaken, because the church is preserved, and because its foundations cannot be moved. This does not refer, I suppose, to creeds and confessions, or to the decisions of synods and councils; but to the living spirit of truth and piety in the church itself As certainly as tlie church continues to live, so certain it will be that the truth of God will be perpetuated among men.

16. And, without controversy. Undeniably, certainly. The object of the apostle is to say that the truth which he was about to state admitted of no dispute. ^ Great is the mystery. On the meaning of the word mystery, see Notes on 1 Cor. ii. 7. The word means that which had been hidden or concealed. The meaning here is not that the oropcsition which he affirms was mysterious in the sense that it was unintelligible, or impossible to be under- stood; but tliat tlic doctrine respecting tlie incarnation and the work of the Alossiuli, which Imd been so long kipl hidden J'rom tlic world, way a subject of the deepest importance. This passage, theretbre, frhould not \v3 used to prove that there is anything unintelligible, or anything that surpasses human comprehension, in that doctrine, whatever may be the!ruth on that point; but that the doctrine which he now proceeds to.<late, and wliich had been so long concealed from mankind, was of the utmost consequence. ^\ Of godliness. The word godliness means, properly, piety, reverence, or religiousness. It is used here, however, lor the gospel scheme, to wit, that which the apostle proceeds to stale. This ' mystery,' which had ' been hidden from ages and from generations, and which was now manifest' (Col. i. 2()), was the great doctrine on which depended religion everywhere, or was that which constituted the christian scheme. «[ God. Probably there is no passage in the New Testament which has e.xcited so much discusi^ion among critics as this, and none in reference to which it is so difficult to determine the true reading. It is the only one, it is believed, in which the microscope has been employed to determine the lines of the letters used in a manuscript; and, allcr all that has been done to ascertain the exact truth in regard to it, still the question remains undecided It is not the object of tlio.«o Notes to enter into the examination of questions of this nature. A full investigation may be found in \Vet.-lein. The question which has e.xcited so much controversy is, whether the original Greek word w«s ©«6j. (iod, or whether it was 6j, 15* who, or o, which. The controversy has turned, to a considerable degree, on the reading in the Codex Alexandriniis,• and a remark or two on the nifthod in whicii the manuscripts of the New Testament were written, will show the true nature of the controversy. Greek manuscripts were formerly written entirely in capital letters, and without breaks or intervals between the words, and without accents. See a full description of the methods of writing the New Testament, in an article by Prof. Stuart in Dn Robinson's Bibliotheca Sacra, No. 2, pp. 2.")4, secj. The small, cursive Greek letters which are now used, were not commonly employed in transcribing the New Testiment, if at all, until the ninth or tenth centuries. It was a common thing to abridge or contract words in tlic manuscript. Thus, ftp would be used ihr narep, father; *j for xvptoj, Lord; ^5 tor ^toj, God, (Sec. The words thus contracted were designated by a faint line or dash over Iheni. In this place, therefore, if the original were or, stinding for ^foj, God, and the line in the e, and the faint line over it, were obliterated from any cause, it would be easily mistaken for OC — 6j — who. To ascertain which of these is the true reading, has been the great qtiestion; and it is with reference to this that the micro.«cope has been resorted to in the cxaminanation of the Alexandrian manuscript. It is now generally admitted that the faint line ov/r the word hag been adde<l by some later liand, though not improlwbly by one who tbund that the line was nearly obliterated, and who meant merely to restore it Whether the letter O was originally written with a lina

seen of angels, " preached, unto the Gentiles, '' beUeved on ' in the

within it, makinsf the reading God, it is now said to be impossible to determine, in consequence of the manuscript at this place having become so much worn by frequent examination. The Vulgate and the Syriac read it, tcho, or which. The Vulgate is, ' Great is the sacrament of piety which was manifested in the flesh.' The Syriac, 'Great is the mystery of godliness, that he was manifested in the flesh. The probability in regard to the correct reading here, as it seems to me, is, that the word, as originally ^-ritten, was ^£05 — God. At the same time, however, the evidence is not so clear that it can be properly used in an argument. But the passage is not necessary to prove the doctrine which is afiirmed, on the supposition tliat that is the correct reading. The same truth is abundantly taught elsewhere. Comp. Matt. i. 23. John i. 14. IF Was manifest. Marg., Manifested. The meaning is, appeared in the flesh. ■[ In the flesh. In human nature. See this explained in the Notes on Rom. i. 3. The expression here looks as though the true reading of the much-disputed word was God. It could not have been, it w^ould seem evident, o, which, referring to ' mystery;' for how could a mystery 'be manifested in the flesh V Nor could it be 6?, who, unless that should refer to one who was more than a man; for how absurd would it be to say that ' a man was manifested, or appeared in the flesh!' How else could a man appear? The phrase here means that God appeared in human form, or with human nature; and this is declared to be the ' great' truth so long concealed from human view, but now revealed as constituting ths fiindamental doctrine of the gospel. The expressions which follow in this verse refer to God as thus manifested in the flesh; to the Saviour as he appeared on earth, regarded as a divine and human being. It was the fact that he thus appeared and sustained this character, which made the things which are immediately specified so remarkable, and so worthy of attention. ^ Justified in the Spirit. That is, the incarnate person above referred to; the Redeemer, regarded as God and man. The word Spirit, here, it is evident, refers to the Holy Spirit; for (1.) it is not possible to attach any intelligible idea to the phrase, ' he was justified by his own spirit, or soul;' (2.) as the Holy Spirit performed so important a part in the work of Christ, it is natural to suppose there would be some allusion here to him; and (3.) as the ' angels' are mentioned here as having been with him, and as the Holy Spirit is often mentioned in connection W'ith him, it is natural to suppose that there would be some allusion to Hun here. The word justified, here, is not used in the sense in which it is when applied to Christians, but in its more common signification. It means to vindicate, and the sense is, that he was shown to be the Son of God by the agency of the Holy Ghost; he was thus vindicated from the charges alleged against him. The Holy Spirit ftirnished the evidence that he was the Son of God, or justified his claims. Thus he descended on him at his baptism. Matt. iii. 16; he was sent to convince the world of sin because it did not believe on him, John xvi. 8, 9; the Saviour cast out devils by him, Matt xii. 28; the Spirit was given to him without measure, John iii. 34, and the Spirit was sent down in accordance with his promise, to convert tlie hearts of men. Acts ii. 'M. All tlie inunit'cstations of Go^l to him; all tlic [Hjwcr of \vorkin<T miracies by iiis agency; all llm influences imparted to the man Christ Jesus, endowing him with sucii a wisdom as man never had before, may be regarded as an attestation of the Holy Ghost to tlie divine mission of the Lord Jesus, and of course as a vindication from all the charges against him. In like manner, tiie descent of tlic Holy Ghost on the day of Pentecost, and his agency in the conversion of every sinner, prove the same thing, and furnish the grand argument in vindication of the Redeemer that he was sent from God. To this the apostle refers as a part of the glorious truth of the christian scheme now revealed— the • mystery of religion;' as a portion of tiie amazing records, the memory of which the church was to preserve as connected with the redemption of the world. ^ Seen of nngcls. They were attendants on his ministry, and came to him in times of distress, peril, and want. Comp. Luke ii. 9 — 13;.x.xii. 43; I xxiv. 4. Heb. i. 6. MatL iv. 11. They folt an interest in him and his work, and they gladly came to him in his sorrows and troubles. The design of the apostle is to give an impressive view of the grandeur and glory of that work which attracted the attention of the iieavcnly hosts, and which drew them from the skies that they might proclaim his advent, sustain him in his temptations, witness his crucifixion, and watch over him in the tomb. The work of Christ, though despised by men, excited the deepest interest in heaven. Comp. Votes on 1 Pet i. 12. f Preached ■■iito the Gentiles. This is placed by tlw apostle among the 'great' thin^i-s which constituted the ' mysterv' of religion. The meaning is, that it was a glorious truth that salvation might be, and should be, proclaimed to all mankind, and that this was a part of the important truths made known in the gospel. Elsewhere this is called, by way of eminence, ♦ the mystery of the gospel;' that is, the grand truth which had not been known until tiie coming of the Saviour. See Notes on Eph. vL 19. Col. i. 26, 27; iv. 3. Before his coming, a wall of partition had divided the Jewish and Gentile world. The Jews regarded the rest of mankind as excluded from the covenant mercies of God, and it was one of the principal stumbling-blocks in their way, in regard to the gospel, that it proclaimed that all the race was on a level, that that middle wall of partition was broken down, and that salvation might now be published to all men. Comp. Acts xxii. 21. Eph. ii. 14, 15. Rom. iii. 22; x. 11 — 20. The Jew had no peculiar advantage for salvation by being a Jew; the Gentile was not excluded from the hope of salvation. The plan of redemption was adapted to man as such — without regard to his complexion, country, customs, or laws. The blood of Christ was shed for all, and wherever a human being could be found, salvation might be freely offered him. This is a glorious truth; and taken in all its bearings, and in reference to the views which then prevailed, and which Iiave always more or less prevailed about the distinctions made among men by caste and rank, there is scarcely any more glorious truth connected witii the christian revelation, or one which will exert a wider influence in promoting the welfare of man. It is a great privilege to be permitted to proclaim that all men, in one respect — and that the most important — are on a level; that they are all equally the objects of tlie divine compa-ssion; that Christ died for one as really as for anotlier • that birth, wcallli, elevated rank, or beauty of complexion, contribute nothing to the salvation of one man; and that poverty, a darker skin, slavery, or a meaner rank, do nothing to exclude another from the favour of his Maker. ^ Believed on in the loorld. This also is mentioned among the 'great' things which constitute the mystery of revealed religion. But why is this regarded as so remarkable as to be mentioned thus? In point of importance, how can it be mentioned in connection with the fact that God was manifest in the flesh; that he was vindicated by the Holy Ghost; that he was an object of intense interest to angelic hosts, and that his coming had broken down the walls which had separated the world, and placed them now on a level ] I answer, perhaps the following circumstances may have induced the apostle to place this among the remarkable things evincing the greatness of this truth: (1.) The strong improbability arising from the greatness of the ' mystery,' that the doctrines respecting the incarnate Deity would be believed. Such is the incomprehensible nature of many of the truths connected with the incarnation; so strange does it seem that God would become incarnate; so amazing that he should appear in human flesh and blood, and that the incarnate Son of God should die, that it might be regarded as a wonderful thing that such a doctrine had in fact obtained credence in the world. But it was a glorious truth that all the natural improbabilities in the case had been overcome, and that men had accredited the announcement. (2.) The strong improbability that his message would be believed, arising from the wickedness of the human heart. Man, in all his history, had shown a strong reluctance to believe any message from God, or any trutli whatever revealed by him. The Jews had rejected his prophets and put them to death (Matt, xxiii., Acta vii.); and had at last put his own Son — their Messiah — to death. Man everywhere had shown his strong inclination to unbelief. TJiere is in the human soul no elementary principle or germ of faith in God. Every man is an unbeliever by nature — au infidel first; a Christian afterwards; an infidel as he comes into the world; a believer only as he is made so by grace. The apostle, therefore, regarded it as a glorious fact that the message respecting the Saviour had beeii believed in the world. It overcame such a strong and universal reluctance to confide in God, that it showed that there was more than human power in operation to overcome this reluctance. (3.) The extent to which this had been I'ime may have been a reason why he thought it worthy of the jjlace which he gives it here. It had been embraced, not by a few, but by thousands in all lands where the gospel had been published; and it was proof of the truth of the doctrine, and of the great power of God, that such high mysteries as those relating to redemption, and so much opposed to the natural feelings of the human heart, should have been em.- braced by so many. The same thing occurs now. The gospel makes its way against the native incredulity of the world, and every new convert is an additional demonstration that it is from God, and a new illustration of the greatness of this mystery. IT Received up into glory. To hea- j ven. Comp. John xvii. 5. See Notes a on Acts i. 9. This is mentioned as ■ among the 'great' or remarkable things pertaining to 'godliness,' or the christian revelation, because it was an event which had not elsewhere occurred, and was the crowning grandeur of the work of Christ, it was an event that was fitted to excite the deepest interest in heaven itself No event of more importance has ever occurred in tlie universe, of which we have any knowledjfe, than the re-ajsceasion of Uie triumphant Son of God to glory after havinij accomplished the redemption of a world.

In view of the iuftructiona of this chapter, we may make tlie following remarks: —

1. The word bishop in the New Testament never means what is now commonly understoo<i by it — a Prelate. It does not denote here, or anywhere else in tlie New Testament, one who has charyfe over a diocese composed of a certain district of country, embracing a number of churches witli their clergy.

2. Tiiere are not 'three orders' of clergy in the New Testament. Tiie apostle Paul iii this chapter e.\- pressly designates the characteristics of those who should have charge of tlie church, but mentions only two, ' bishops' and ' deacons.' The former

->• ministers of the word, having irge of the spiritual interests of uie church; the other are deacons, of whom there is no evidence that they were appointed to preach. — There is no ' third' order. Tiiere is no allusion to any one who was to be 'superior' to the 'bisiiops' and ' deacons.' As the apostle Paul was expressly giving instructions in regard to the organization of the church, such an omission is unaccountable if he supposed there was to bo an order of ' prelates' in the church. Why is there no allusion to them! \V"liy is thore no mention of their qualifications ] If Timothy WiLS himself a prolate, was he to have nothing to do in transmitting the office to others? Were there no poculiar qualifications require»l in £ucli an order of men which it would bo proper to mention! Would it not be respertful, ai least, in Paul to have made some allusion to such an office, if Timothy himself held it!

preachers in the church. The qualifications of that order are specified witii groat minuteness and |)arlicularity, as well as beauty. Vs. 2 — 7. No man really needs to know more of tiie qualifications for tiiis otlice tlian could bo learned from a prayerful study of this passage.

4. A man who enters the ministry ought to have higii qualifications. Vs. 2 — 7. No man oit^hl, under any pretence, to be put into the ministry who lias not tiie qualifications here specified. Notiiing is pained in any department of iiuman lalxjur, by appointing incompetent perj^ons to fill it. A farmer gains notiiing by employing a man on his farm wiio has no proper qualifications for his business; a carpenter, a shoemaker, or a blacksmitfi, gains nothing by employing a man wiio knows notiiing about his trade; and a neigiibourhood gains notiiing by employing a man as a teaclier of a scliooi wiio lias no qualifications to teach, or wiio lias a bad ciiaracter. Such a man would do more mischief on a firm, or in a work-sliop, or in a scliool, tiian all the good which he could do would compensate. And so it is in tiie ministry. The true object is not to increase the number oi ministers, it is to increase tiie number of those wlio are (inalifietl for tiieir work, and if a man has not the qualifications laid down by tlie inspired apostle, he had better seek some other calling.

5. Tiio church is the guardian of the truth. Ver. 15. It is appointed to preserve it pure, and to tninsmit it to future ages. The world is dependent on it for any just views of truth. The churcii lias tiie power and is intrusted with tiic duty, of preservinj^ on eartli a just knowledge of God and of eternal things; of the way of salvation; of the requirements of pure morality: — to keep up tiie knowledge of tiia't trutii winch tends to elevate society and to save man. It is intrusted with tlie Bible, to preserve uncorruptcd, and to transmit to distant ages and lands. It is bound to maintain and assert the truth in its creeds and confessions of faith. And it is to preserve the truth by the holy lives of its members, and to show in their walli what is the appropriate influence of truth on the soul. Whatever religious truth there is now on the eartli, has been thus preserved and transmitted, and it still devolves on the church to bear the truth of God on to future times, and to diftlise it abroad to distant lands.

6. The closing verse of this chapter (ver. 16) gives us a most elevated view of the plan of salvation, and of its grandeur and glory. It would be difficult, if not impossible, to condense more interesting and sublime thought into so narrow a compass as this. The great mystery of the incarnation; the interest of angelic beings in the events of redemption; the effect of the gospel on the heathen world; the tendency of the christian religion to break down every barrier among men, and to place all the race on a level; its power in overcoming the unbelief of mankind; and the re-ascension of the Son of God to heaven, present a series of most wonderful facts to our contemplation. These things are found in no other system of religion, and these are worthy of the profound attention of every human being. The manifestation of God in tlie flesh! What a thought! It was worthy of the deepest interest among the angels, and it claims the attention of men, for it was for men and not for angels that he thus appeared in human form. Comp. Notes on 1 Pet. i. 12.

7. How strange it is that man feels no more interest in these things! God was manifest in the flesh for his s,ilvation, but he does not regard it. Angels looked upon it with wonder; but man, for whom he came, feels little interest in his advent or his work! The christian religion has broken down the barrier among nations, and has proclaimed ■that all men may be saved; yet the mass of men look on this with entire unconcern. The Redeemer ascended to heaven, having finished his great work; but how little interest do the mass of mankind feel in this! He will come again to judge the world; but the race moves on, regardless of this truth; unalarmed at the prospect of meeting him; feeling no interest in the assurance that he has come and died for sinners, and no apprehension in view of the fact that he will come again, and that they must stand at his bar. All heaven was moved with his first advent, and will be with his second; but the earth regards it with unconcern. Angelic beings look upon this with the deepest anxiety, though they have no personal interest in it; man, though all his great interests are concentrated on it, regards it as a fable, disbelieves it all, and treats it with contempt and scorn. Such is the diflerence between heaven and earth — angels and men!

There is, in many respects, a strong resemblance between the first part of this clmpter and 2 Thess. ii. Comp. Notes on that chapter. The leading object of this chapter is to state to Timothy certain things of which he was constantly to remind the church; and, having done tliis, the apostle gives him some directions about his personal deportment. The chapter may be conveniently divided into three parts:

I. Timothy was to put the church constantly in remembrance of the great apostasy which was to occur, and to G'uard them against the doc* tribes which would be inculcated under tliat apostasy. Vs. 1 — 6. (a) Tiicrc was to be, in tlie latter days, a cfreat departing from tlie faith. Ver. 1. (6) Some of the characteristics of that apostasy were these: there would be a giving heed to seducing spirits and doctrines of devils. Ver. 1. Tiiose who taugiit would hypocritically speak what they knew to be falsehood, having their own consciences scared. Ver. 2. They would forbid to marry, and forbid tlie use of certain articles of food which God had appomted for man. Vs. 3 — 5. II. Timothy was to warn the churches against trifling and superstitious views, such as the apostle calls 'old wives' fables.' Vs. 7 — 11. (a'y He was not to allow himself to be influenced by such fables, but at once to reject tliem. V^er. 7. (jb) The bodily exercise which the friends of such ' fables' recommended was of no advantage to the soul, and no stress ought to be laid on it, as if it were knportant Ver. 8.

(c) That whicii was truly profitable, and which ought to be regarded as imiwrtant, was godliness; for that had promise of the present life, and of the life to come. Ver. 8.

(d) Timothy must expect, in giving these instructions, to endure labour and to suffer rcproacii; nevertlicless, he wa^ faithfully to inculcate these important truths. Vs. 10, 11.

times some shall depart from the faith, giving heed to seducing spirits, '' and doctrines of devils; b Re. 10. u.

(a) He was so to live that no one would despise him or his minis' try because he was young. Ver. 12.

(6) He was to give a constant attention to his duties until the ajxjstle sliould himself return to him. Ver. 13.

(c) He was carefully to cultivate the gill whicii had been conferred by his education, and by his ordination to the work of tho mhiistry. Ver. 14.

((i) He was to meditate on these things, and to give himself wholly to the work, so that his profiting might appear to all.

(e) He was to take good heed to himself, and to the manner and matter of liis teaching, that he might save himself and those who heard him. Ver. 16.

1. Now the Spirit. Evidently the Holy Spirit; the Spirit of inspiration. It is not quite certain, from this passage, whether the apostle means to say that this was a revelation then made to him, or wiiether it was a well-understood thing as taught by the Holy Spirit. He himself elsewhere rotors to tiiis same prophecy, and John also mere than once mentions it Comp. 2 Thess. ii. 1 John ii. IS. Rev. xx. From 2 Thess. ii. 5, it would seem that this was a truth which had before been communicated to the apostle Paul, and tliat he had dwelt on it when he preached the gospel in Thcssalonica. There is no improbability, however, in tho supposition that' so important a subject was communicated directly by the Holy Giio.-t to others of the afXKitles. — f Speaketh expressltj. In exprcaa words, jjjyrws. It was not by mere hints, and symbols, and shadowy hnages of the future; it was in an open and plain manner — in so many words. The object of this statement seems to be to call the attention of Timothy to it in an emphatic manner, and to show the importance of attending to it. ^ That in the latter times. Under the last dispensation, during which the affairs of tlie world would close. See Notes on Heb. i. 2. It does not mean that this would occur just before the end of the world, but that it would take place during that last dispensation, and that the end of the world would not happen until this should take place. See Notes on 2 Thess. ii. 3. T[.Some shall depart from the faith. The Greek word liere — drtocrj^ooi'tai, apostesontai — is that from which we have derived the word apostatize, and would be properly so rendered here. The meaning is, that they would apostatize from the belief of the truths of the gospel. It does not mean that, as individuals, they would have been true Christians; but that there would be a departure from the great doctrines which constitute the christian faith. The ways in which they would do this are immediately specified, showing what the apostle meant here by departing from the faith. They would give heed to seducing spirits, to the doctrines of devils, &c. The use of the word ' some,'' here — r u? j — does not imply that the number would be small. The meaning is, that certain persons would thus depart, or that there would be an apostasy of the kind here mentioned, in the last days. From the parallel passage in 2 Thess. ii. 3, it would seem that this was to be an extensive apostasy. ^ Giving heed to seducing spirits. Rather than to the Spirit of God. It would be a part of their system to yield to those spirits that led astray. The ep'rits here referred to are any that cause to err, and the most obvioua and natural construe) ion is to refer it to the agency of fallen spirits. Though it may apply to false teachers, yet, if so, it is i ather to them as under the influence of evil spirits. This may be a pplied, so far as the phraseology is concerned, to any false teaching; but it is evident that the apostle had a specific apostasy in view — some great system that would greatly corrupt the christian faith; and the words hen; should be interpreted with reference to that. It is true that men in a II ages are prone to give heed to sec.ucing spirits; but the thing refen-ed to here is some grand apostasy, in which the characteristics would te manifested, and the doctrines held, which the apostle proceeds immediately to specify. Comp. 1 John iv. I. ^And doctrines of devils. Gr., ' Teachings of demons — 8i8aixa%t/u; Satficoncov. This may either mean teachings respecting demons, or teachings by demons. The particular 5;ense must be determined by the ccnnection. Ambiguity of this kind in the construction of words, whero one is in the genitive case, is not uncommon. Comp. John XV. 9, 10; xxi. 15. Instances of the construction where the genitive denotes the o^^Vc?, and should be translated concerning, occur in Matt, ix. 35, " The gaspel of the kingdom," i.e., concernijig the kingdom; Matt. X. 1, "Pov.'e- of unclean spirits,' i. e., over or concerning unclean spirits. So,;ilso. Acts iv. 9. Rom. xvi. 15. 2 ('or. i. 5. Eph. iii. 1. Rev. ii. 13. Instances of construction where tie genitive denotes the agent, occu' in the following places: Luke i. 69, -'A horn of salvation," i. e., a ho:n which produces or causes salv? tion. John vi. 28. Rom. iii. 22. 2 (;or. iv. 10. Eph. iv. 18. Col. ii. 1] Whether the phrase here means that, in the apostasy, they would give heed to doctrines respecting demons, or to doctrine* which demons lamrht, cannot, it tieeint) to mt*, he tlotermined witli certainty. If tlio previous phrase, however, means that they woiiKl embrace doctrines tau!,'lit />y evil spirits, it can liardly b(.> supjwsed that the apotitle wonld immediately repeat the same idea m another form; and then the sense would be, that one characteristic of the time referred to would be the prevalent teaching rcfpectinar demons. They would ' give heed to,' or embrace, some peculiar views respectinjj demons. The word here rendered devils is Scuuomo — devions. Tliis word, amongf the Greeks, denoted the tbllowin<r thinsfs: (1.) A ijod or poddess, spoken of the heathen gods. Comp. ill New Testajnent. Acts xvii. IS. (2.) A divine being, where no particular one was Bpecitied, the agent or author of good or evil fortune; of deatii, fate, &-c. In this sense it is often used in Homer. (3.) The souls of men of the golden age, which dwelt unobserved upon the earth to regard the actions of me.i, and to defend them — tutelary divinities, or geniuses — like that which Socrates regarded as his constant attendant Xen. Mem. 4. 8. 1. o. A{)ol. Soc. 4. See Passow. (4.) To this may be addetl the common use in tiic New Testament, where the word denotes a demon in the Jewish sense — a bad spirit, subject to Satan, and under his control; one of the host of fallen angels— commonly, but not very properly rendered devil, or drvils. These spirits were supposed to wander in desolate places. Matt..\ii. 4:J. Comp. Isa. xiii. 21;.\xxiv. 14; or tliey dwell in the air, Eph. ii. 2. They were regarded as hostile to mankind, John viii. 44; a-s able to utter heathen oracles, Acts xvi. 17; as lurking in the idols of tl«e heathen, 1 Cor. x. 20. Rev. ix. 20. They arc spoken of as the autliors of evil, James ii. 19. Comp. Eph. vi. 12, and as having the jx)wer of taking possession of a person, of producing diseases, or of causing mania, as in the case of the demoniacs, Luke iv. 33; viii. 27. Matt, xvii. 18. Mark vii. 29, 30; and often elsewhere. The doctrine, tiierefore, which the apostle pre<licted would prevail, might, so fur as the word used is concerned, be cither of the following: (1.) Accordance with the prevalent notions of the heathen respecting false gods; or a falling into idolatry similar to that taught in the Grecian mythology. It can hardly be supposed, however, that he designed to say tiiat the common notions of the heathen would prevail in the christian church, or that tho worsliip of the heathen gods as such would be set up there. (2.) An accordance with the Jewish views respecting demoniacal possessions, and the power oJ' exorcising them. If this view should extensively prevail in the christian church, it would be in accordance witli the language of the prediction. (3.) Accordance with the prevalent heathen notions respecting the departed spirits of the good and the great, wlio were exalted to the rank of dcmi-gods, and who, though invisible, were supposed still to exert an important influence in favour of mankind. To these beings, tlie heathen rendered extraordinary homage. They regarded them as demi-gods. They supposed that tiiey took a deep interest in human alliiirs. They invoked their aid. Tiiey set apart days in honour of them. They offered sacrifices, and performed rites and ceremonies, to propitiate tiieir favour. They were regarded as a sort of mediators or intercessors between man and tlie superior divinities. If these things are found anywhere in the christian church, they may be regarded as a fulfilment of this piediction, for they were not 5f a nature to be foreseen by any human sagacity. Now it so hapiiens, that tiioy are in furl fijund in the Papal coniiiiu ion, and in a way thai corresponds fairly to the meaning of the phrase, as it would liave been understood in tlie time of the apostle. There is, first, the worship of the Virgin and of the saints, or the extraordinary honours rendered to them — corresponding almost entirely with the reverence paid by the heathen to the spirits of heroes, or to demi-gods. The saints are supposed to have extraordinary power with God, and their aid is implored as intercessors. The Virgin Mary is invoked as " the mother of God," and as having power Btill to command her Son. The Papists do not, indeed, offer the same homage to tlie saints which they do to God, but they ask their aid; they offer prayer to them. The following extracts from the catechism of Dr. James Butler, approved and recommended by Dr. Kenrick, " Bishop of Philadelphia," expresses the general views of Roman Catholics on this subject. " Q. How do Catholics distinguish between the honour they give to God, and the honour they give to the saints, when they pray to God and the saints? A. Of God alone they beg grace and mercy; and of the saints they only ask the assistance of their prayers. Q,. Is it lawful to recommend ourselves to the saints, and ask their prayers'! A. Yes; as it is lawful and a very pious practice to ask the prayers of our fellow-creatures on earth, and to pray for them." In the " Prayer to be said before mass," the following language occurs. " In union with the holy clmrch and its minister, and invoking the blessed Virgin Mary, Mother of God, and all the angels and saints, we now ofler the adorable sacrifice of the mass," &c. In the " General Confession," it is said — "I confess to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to tlie holy apostles Peter and Paul, and to all the saints, that I have sinned e'cceed- ingly." So, also, the Council ol Trent declared, Sess. 25, Concern.' iriff the Invocation of the Saints, " that it is good and useful to supplicate them, and to fly to their prayers, power, and aid; but that they who deny that the saints are to be invoked, or who assert that they do not pray for men, or that their invocation of them is idolatry, hold an impious opinion." See also Peter Dens' Moral Theology, translated by the Rev, J. F. Berg, pp. 342— 356. Secondly, in the Papal communion the doctrine of exorcism ia still held — implying a belief that evil spirits or demons have power over the human frame — a doctrine which comes fairly under the meaning of the phrase here — ' the doctrine respecting demons.'' Thus, in Dr. Butler's Catechism: " Q. What do you mean by exorcism "! A. The rites and prayers instituted by the church for the casting out devils, or restraining them from hurting persons, disquieting places, or abusing any of God's creatures to our harm. Q. Has Clirist given his church any such power over devils? A. Yes, he has. See St. Matt. x. 1. St. Mark iii. 15. St. Luke ix. 1. And that this power was not to die v/ith the apostles, nor to cease after the apostolic age, we learn from the perpetual practice of the church, and the experience of all ages." The characteristic here referred to by the apostle, therefore, is one that applies precisely to the Roman Catholic communion, and cannot be applied with the same fitness to any other association calling itself Christian on earth. There can be no doubt, therefore, that the Holy Spirit designed to designate that apostate church.

2. Speaking lies in hypocrisy. Ev vTioxpCact, -^cvSoXoyiov. Or rather, ' by, or through the hypocrisy of those speaking lies.' So it is rendered by Whitby, Benson, Mac knight, and others. Our translators have rendered it as if the word translatetl 'speaking lies* — ^^fl'6o>^uJl•— referred to demons, or devils — 6<ufiovicjv — in tlie previous verse. But there are two objections to tliis. One is, that then, as Koppe observes, tlie words would have been inverted — 4'(v6uXoyv»< iV i'rtox|U(jfi. The other is, tliat it' that construction is adopted, it must be carried throujjh tlie sentence, and then all the jjlirascs 'speaking lies,' 'having their conscience scared,' 'forbidding to marry,' &.C., must be referred to demons. 1'he preposition iv, in, may denote by or throuirh, and is often so used. If this bo tlie true construction, then it will mean that those who departed from -the tiiith did it 6v or tltrnturh the hypocritical teachings of those who spoke lies, or who knew that tliey were inculcating falseho<3ds; of tliose whose conscience was seared; of those who forbade to marry, (See. The meaning tlicn will be, ' In the last days certain persons will depart from the faith of the gospel. This apostasy will essentially consist in their giving heed to spirits that lead to error, and in embracing corrupt and erroneous views on demonology, or in reference to invisible beings between us and God. This they will do tlirough tlie hypocritical teacliing of tliose who inculcate liilsehood; whoso consciences are scared,' ifcc. Tiie scries of characteristics, therefore, which follow, are those of the leachergt not of the lauirhl; of the raini.-tcrs of the church, not of the great body of the people. The apostl') meant to say that this grand apostasy would occur under the influence of a hypocritical, liardened, and arbitrary ministry, teaching tlieir own doctrines instead of the divine commands, and tbrbidding tliat which God had declared to be lawful. In having their conscience seared with a hot iron; the clause before us — ' speakim^ lies in ht/pncrisy^ — two tilings are implied, first, that the characteristic of those referred to would be that they would ' spenk lies;' second, that this would be done hypocritically. In regard to the first, there can be no doubt among Protestants of its applicability to the Papal communion. The entire series of doctrines respecting the authority of the Pope, purgatory, the Mass, the invocation of tlic saints, the veneration of relics, the Seven Sacraments, tiie authority of tradition, the doctrine of merit, &.C., is regarded as false. Indeed, the system could not be better characterized than by saying that it is a system 'speaking lies.' The entire scheme attempts to palm falsehood upon the world, in the place of the simple teaching of the New TestamenL The only question is, whether this is done " in hypocrisy," or hypocritically. In regard to this, it is not ncce.~.-ary to maintain tliat there is no sincerity among tlie ministers of that communion, or that all are hypocritical in their belief and their teaching. The sense is, that this is the general characteristic, or that this is understood by the leaders or prime movers in tiiat apostasy. In regard to the applicability of this to the ministers of the Papal communion, and the (juestion whether they teach what they know to bo false, we may observe (1.) that many of them are men of eminent learning, and there can be no reason to doubt that they ktiow that many of the Catholic legenda arc false, and many of the doctrineB of their faith contrary to tlie Bible. (3.) Not a few of liie things in that communion must be known by tliem to 1)G filse, though not known U» be so bv the people. Such are all the pretended minicles wrought by the relics of the saints; the liquefying of the blood of St. Januarius, &c. See Notes on 2 Thess. ii. 9. As the working of these tricks depends wholly on the priesthood, they must know tliat they are ' speaking lies in hypocrisy.' (3.) The matter of fact seems to be, that when young men wiic have been trained in the Catholic church, first turn their attention to the ministry, they are sincere. They have not yet been made acquainted with the ' mysteries of iniquity' in the communion in which they liave been trained, and they do not suspect the deceptions that are practised there. When they pass through their course of study, however, and become acquainted with the arts and devices on which the fabric rests, and with the scandalous lives of many of the clergy, -they are shocked to find how corrupt and false the whole system is. But they are now committed. They have devoted their lives to this profession. They are trained now to this system of imposture, and they must continue to practice and perpetuate the fraud, or abandon the church, and subject themselves to all the civil and ecclesiastical disabilities which would now follow if they were to leave and reveal all its frauds and impostures. A gentleman of high authority, and who has had as good an opportunity as any man living to make accurate and extensive observations, stated to me, that this was!i common thing in regard to the Catholic clergy in France and It Jy. No one can reasonably doubt -at tlie great body of that clergy >. — st be apprized that much that is relied on for the support of tlie system is mere legend, and that the miracles which are pretended to be wrought are mere trick and imposture. — 'i Having their conseience szared with a hot iron. The allusion.lere is doubtless to the effect of ajiplying a hot iron to the skin. The cauterized part becomes rigid and liard, and is dead to sensibility. So with the conscience of those referred to. It has the same relation to a con science that is sensitive and quick in its decisions, that a cauterized part of the body has to a thin, delicate, and sensitive skin. Such a conscience exists in a mind that will practise delusion without concern; that will carry on a vast system of fraud witlioul wincing; that will incarcerate, scourge, or burn the innocent without compassion; and that will practise gross enormities, and indulge in sensual gratifications under the mask of piety. While there are many eminent exceptions to an application of this to the Papal communion, yet this description will apply better to the Roman priestliood in tlie time of Luther — and in many other periods of the world — than to any otlier body of men tliat ever lived.

3. Forbidding to marry. That is, ' Tliey will depart from the faith through the hypocritical teaching — of those who forbid to marry.' See Notes on ver. 2. This does not necessarily mean that they would prohibit marriage altogether, but that it would be a characteristic of theii teaching that marriage would ht forbidden, whether of one class of persons or many. They would com mend and enjoin celibacy and vir ginity. They would regard such a state, for certain persons, as more holy than the married condition, and would consider it as so holy that they would absolutely prohibit those who wished to be most holy from entering into the relation. It is need' less tc say how accurately this applies to the views of the Papacy in regard to the comparative purity and advantages of a state of celiba-

meats, which God hath created to be received • with thanksgiv-

i cy, and to their absolute prohibition of the marrianfc of the clergry. The tenth article of tiio decree of the Council of Trent, in relation to marriage, will show tlic gcnerul view of the Papacy on tliat subject. — " Wha«oever shall say that the married state is to be preferred to a state t of virtrinit}-, or celibacy, and tliat it is not better and more bles.^ed to remain in virginity, or celilxicy, tlian to be joined in marriaDre; let him be accursed 1" Comp. Peter Dens' Moral Theology, pp. 497 — 500. <[ And commandm^' to abstain from meats, &c. The word meat in the Scriptures, commonly denotes fnml of all kinds. Matt, iii. 4; vi. 25; x. 10; XV. 37. This was the mcan-,' of tlie word when the translaa of the Bible was made. It is nnw used by us, almost exclusively, to denote animal food. The word

I whatever is eaten, and may refer to animal flesh, tish, fruit, or vciretables. It is ottcn, liowevcr, in tlic New Testament, employed particularly to denote the flesh of animals. Heb. i.\. 10; xiii. 9. Rom. xiv. 15. 20. 1 Cor. viii. S. 13. As it was animal food particularly wiiich was forbidden under the Jewish co<le, and as the questions on this subject among Christians would relate to the same kinds of prohibition, it Is probable tliat tlie word has the same limited si^jnification here, and should be taken as meaning the same thing' that the won! meat does with us. To forbid the use of certain meats, id here described as one of the ciianicteristics of those who would in- 'ruct the church in the time of the real apostasy. It is not necessary to suppose that there would be an entire prohibition, but only a prohibition of certain kinds, and a.*, cer- 16*

ing of them which believe and know the truth.

tain seasona That this characteristic is found in the Papacy more than anywhere else in the christian world, it is needless to prove. The fbllowinsr questions and answers from Dr. Butler's Catecliism, will show what is the sentiment of Roman Catholics on this subject. "Q. Are there any other commandments besides the Ten Commandments of Godl A. There are tiie commandments or precepts of the church, which are chiefly six. Q. What are we obliged to do by the second commandment of the church ] A. To give part of the year to fast and abstinence. Q. Wliat do you mean by fast-days] A. Certain days on which we are allowed but one meal, and forbidden Jlrsh meat. Q. What do you mean by days of abstinence 1 A. Certain days on wliich we are fttrbidden to eat flesh meat; but are allowed the usual number of meals. Q, Is it strictly forbidden by the church to eat flesh meat on days of abstinence! A. Yes; and to eat flesh meat on any day on which it is forbidden, without necessity and leave of the church, is very sinful." Could there be a more impressive and striking commentary on what the apostle says here, that * in the latter days some would depart from the faith, under the hypocritical teaching of those who commanded to abstain from meats.'' The autliority claimed by the Papacy to issue commands on tliis subject, may be seen still further by the tallowing e.vtract from tiie same catechism, showing tlie gracious permission of the church to the 'faithful.' "The abstinence on Saturday is di.<p<'nsed with, for the faithful througlioul the United States, for the spare of ten years (from 1833), except when a fast falls on a Saturday. The use

4 For every creature of God is good, and nothing to be refused,

of flesh meat is allowed at present by dispensation, in the diocess of Philadelphia, on all the Sundays of Lent, except Palm Sunday, and once a day on Monday, Tuesday, and Thursday in each week, except the Thursday after Ash Wednesday, and also excepting Holy-week." Such is the Roman Catholic religion! See a'?3 Peter Dens' Moral Theology, pj. 321 — 339. It is true that what is said here might apply to the Essenes, as Koppe supposes, or to the Judaizing teachers, but it applies more appropriately and fully to the Papal communion than to any other body of men professing Christianity, and taken in connection with the other characteristics of the apostasy, there can be no doubt that the refei*- ence is to that. IT Which God hath created. The articles of food which he has made, and which he has designed for the nourishment of man. The fact that God had created them was proof that they were not to be regarded as evil, and that it was not to be considered as a religious duty to abstain from them. All that God has made is good in its place, and what is adapted to be food for man is not to be refused or forbidden. Comp. Eccles. v. 18. There can be no doubt that in the apostasy here referred to, those things would be forbidden, not because they were injurious or hurtful in their nature, but because it might be made a part of a system of religion of self-righteousness, and because there might be connected with such a prohibition the belief of special merit.

4. For every creature of God is good. Gr.. nil the creatures, or all that God ii'js created — jtav x-da^ia: that is, as he made it. Comp. Gen. i. 10. 12. 18. 31. It does not mean that every moral agent remains good Es long as he is a creature of God, if it be received with thanksgiv insf:

but moral agents, men and angels, were good as they were made at first. Gen. i. 31. Nor does it mean that all that God has made is good for every object to which it can be applied. It is good in its place; good for the purpose for which he made it. But it should not be inferred that a thing which is poisonous in its nature is good for food, because it is a creation of God. It is good only in its place, and for the ends for which he intended it. Nor should it be inferred that what God has made is necessarily good after it has been perverted by man. As God made it originally, it might have been used without injury. Apples and peaches were made good, and are still useful and proper as articles of food; rye and Indian- corn are good, and are admirably adapted to the support of man and beast, but it does not follow that all that man can make of them is necessarily good. He extracts from them a poisonous liquid, and then says that ' every creature of God is good, and nothing to be refused.' But is this a fair use of this passage of Scripture 1 True, they are good — they are to be received with gratitude as he made them, and as applied to the uses for which he designed them; but why apply this passage to prove that a deleterious beverage, which maii has extracted from what God has made, is good also, and good for all the purposes to which it can be applied] As God made these things, they are good. As man perverts them, it is no longer proper to call them the ' creation of God,' and they may be injurious in the liighest degree. This passage, therefore, should not be adduced to vindicate the use of intoxicating drinks. As employed by the apostle, it had no such reference, nor does it con-

5 For it is sanctified by the I shalt be a good minister of Jesus word of God and prayer. Clirist,nourishedup''in the words

G If thou put the brethren in remembrance of these things, thou

tain any principle which can properly receive any such appHcation. ^ And nothiuiT In be refused. Notliiiig that God lias made, for tiic purposes for wliicii he designed It Tiie necessity of the case — the •exigency of the passage' — requires this interpretation. It cannot mean that we are not to refuse poison if oftered in our food, or that we are never to refuse tbod that is to us injurious or offensive; nor can it any more mean that we are to receive all that may be otiered to us as a beverage. The sense is, that as God made it, and for the purposes for which he designed it, it is not to be held to be evil; or, which is the same thing, it is not to be prohibited as if:re were merit in abstaining from It is not to be regarded as a renous duty to abstain from food. iiich God has appointed for the support of man. 1[ If it be received wilh thanksscivimr. See Notes on I Cor..X. 31. Eph. V. 20. Phil. >y. 6.

o. For it is sanctified by the word of God. By the authority or permission of God. It would be profane or unholy if he had forbidden it; it is made holy or proper for our use by his permission, and no command oi" man can make it unholy or improper. Comp. Gen. i. 29; i.v. 3. % And prarjer. If it is partaken of with prayer. By prayer we are enabled to receive it with gratitude, and everything that we eat or drink may thus be made a means of grace. 6. If thou ptU the brethren in remetn!trance of these tilings. Of the truths just stated. They are, therefore, proper subjects to preach upon. It is tlie duty of the ministry to show to the people of their charge what is of faith and of good doctrine, where unto thou hast attained.

error and where it may be apprehended, and to caution them to avoid it. •[ Xourished up in the icord of faith. That is, you will bo then ' a good minister of Jesus Christ, as becomes one who has been nourished up in the words of faith, or trained up in the doctrines of religion.' The apostle evidently designs to remind Timothy of the manner in which he had been trained, and to show him how he might act in accordance with that. From one who had been thus educated, it was reasonable to expect tliat he would be a faithful and exemplary minister of the gospel. ^ Whereunto thou hast attained. — The word used here means, properly, to accompany side by side; to follow closely; to tbllow out, trace, or examine. It is rendered shall follow, inMatt. xvi. 17; havinq^had understanding, in Luke i. 3; and hast fully kriown, in 2 Tim. iii. 10. It does not elsewhere occur in the New Testament. The meaning here seems to be, ihat Timothy had followed out the doctrines in which he had been trained to their legitimate results; he had accurately seen and understood their bearing, as leading him to embrace the christian religion. His early training in the Scriptures of the Old Testament (2 Tim. i. 5; iii. 15), he had now fully carried out, by embracing the Lord Jesus as tlie ^lessiah, and by evincing the proper results of tlie early teaching which he had received in connection with tliat religion. If he now followed the directions of the apostle, he would be a minister of the Lord Jesus, wortiiy of the attainments in religious knowledge which he had made, and of the expectations which had been formed

7 But refuse profane and old wives' fables, " and exercise thyself rather unto godliness.

8 For bodily exercise profiteth ' little: but godliness * is profitable

of him. No young man should, by neglect, indolence, or folly, disappoint the reasonable expectations of his friends. Their cherished hopes are a proper ground of appeal to him, and it may be properly demanded of every one that he shall carry out to their legitimate results all the principles of his early training, and that he shall be in his profession all that his early advantages make it reasonable to expect that he will be.