2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, be-
say that Christianity tends to produce discontent and to lead to insurrection. If the eifect of religion had been to teach all who were servants that tliey should no longer obey their masters, or that they should rise upon them and assert their freedom by violence, or that their masters were to be treated with indignity on account of their usurped rights over others, the effect would have been obvious. There would have been a loud and united outcry against the new religion, and i' could have made no progress in tie world. Instead of this, Christianity taught the necessity of patience, and meekness, and forbearance in the endurance of all wrong — whether from private individuals (Matt. V. 39—41. 1 Cor. vi. 7), or under the oppressions and exactions of Nero (Rom. xiii. 1 — 7), or amidst the hardships and cruelties of slavery. These peaceful injunctions, however, did not demonstrate that Christ approved the act of him ' that emote on the one cheek,' or that Paul regarded the government of Nero as a good government, — and as little do Ihey prove that Paul or the Saviour approved of slavery.
2. And they that have believing masters. Masters who are Christians. It is clear from this, that Paul supposed that, at that time, and "under those circumstances, a man might become a Christian who had slaves under him. How long he might continue to hold his fellowmen in bondage, and yet be a Christian, is, however, quite a dilTerent question. It is quite clear, from the New Testament, as well as from facts now, that God may convert men when pursuing any kind of wickedness. The effect of religion, cause they arc ' faithful and be« loved, partakers of the benefii. These things teach and exhort.
however, in all cases, will be to lead them to cease to do wrong. It ia by no means improbable that many of those who had owned slaves, in accordance with the prevailing custom in the Roman empire, may have been converted — for the fact that a man has been living a life of sin does not prevent the possibility of his conversion. There is no evidence that Paul refers here to any who had bought slaves after they were converted; nor is there any intimation of any such transaction among Christians in the New Testament. Nor is there any intima'.'on that he regarded it as right and best that they should continue to hold slaves; nor that he would approve their making arrangements to persevere in this as a permanent institution. Nor is it to be fairly inferred from this passage that he meant to teach that they might continue this, and yet be entitled to all the respect and confidence due to the christian name, or be regarded as maintaining a good standing in the church. Whatever may be true on these points, the passage before us only proves that Paul considered that a man wlio was a slaveholder mighi be converted, and be spoken of as a ' believer,' or a Christian. Many have been converted in similar circum stances, as many have in the practice of all other kinds of iniquity. What was their duty after their conversion, was another que-^tion; and what was the duty of their ' servants' or slaves, was another question still. It is only this latter question which the apostle is here considering. IT N^ot despise them, because they are brethren. Not treat them with any want of the respect which is due to their station. The word here used
Bomctimes denotes!o 7iec;lcct, or, 7iot to care for. MatL vi. 21. Luke x\i. 13. Here il is not necessary to Bup|)ose that it denotes tictuiil contempt, but only tliat want of respect wliicli mig-Tit |)ossibly sprinjj up in tlie mind if not well instructed, or not on its guard, amon^ tliose wlio were servanlij or slaves. It was to bo apprelicnded tliat the ellect of tlie master and tlie slave having both embraced religion would be to produce in tiie mind of tha servant a want of rcsj)oct and deference for his master. This danger was to be appreiionded from tlie following causes: — (1.) Christiajiity taught that all men were made of ' one Mood,' and were by nature cqunl. Acts.wii. 26. It was natural, thereliire, tor the slave to infer tiiat by nature he was equal to his master, and it would be easy to pervert tiiis truth to make him disrespectful and insubordinate. (2.) They were equal to them as Christians. Christianity taught them that they were all 'bretln-en' in the Lord, and that tliere was no distinction before God. It might be natural to infer from this, tliat alt distinctions in society were to be abolished, and that, in all respects, the slave was to regard himself as on a level with his master. (3.) Some, who did not well understand the nature of Christianity, or who might have been disjwsed to cau.se trouble, may have taken advantage of the undeniable trutiis about the equality of men by nature and by redemption, to produce discontent on the part of the slave. They may have endeavoured to embitter tiie feelings of the slaves towards their miusters who held them in Iwndage. The effect, it is ea.sy to sec, may have been to lead those who were in a state of servitude to manifest oi)en and marked disrespect. In oppo?it:ontotliiAtheapostle would have Timothy teadi that Christianity did not rudely assail tlie existing institutions of tociety, and especially did not teach those who were in subordinate ranks to be disrespectful to those above them. ^ Hut rather do them service. That is, serve them with more cheerfulness and alacrity tlian they did before the master was converted; or.«erve them with the more cheerfulness because they were Christians. The reasons for this were, because the master was now more worthy of affectionate regard, and because the servant migiit look for better treatment at his hands. Comp. Notes on Eph. vi. 6. *[ Because they are faithful. That is, because tliey are believers, or are Christians — jttarot'; the same word which in the beginning of the verse is rendered believing. It docs not here mean that they were 'faithful' to their servants or their God, but merely that they were Christians. ^ And beloved. Probably, ' beloved of God;' for so the word is oilen used. As they are the friends of God, they who are servants should show them the more respect. The idea is, simply, that one whom God loves should be treated with more respect than if lie were not thus btiloved; or, a good man deserves more respect than a wicked man. In all the relations of life, we should respect those alxjve us the more in proportion to the excellency of their character. •[ Partakers of the benifit. That is, the benefit which the gospel imparts— for so the connection recpiires us to understand it. It cannot mean, as many have supposed, thtt they were ' partakers ot the benefit of the labours of the servant,' or enjoyed the fruits of tiieir labours, — lor how could this be a reason for their treating them with the more respect? It would be rather a reason for treating tli"m with less respect, because thoy were living on the avails of unrequited toil. But the true reason asaigncd is, that the
3 If any man teach otherwise,
and consent not to wholesome words, even the words of our master had been, by the grace of God, permitted to participate in the same benefits of salvation as the servant; he had received, like him, the pardon of sin, and he was to be regarded as a fellow-heir of the grace of life. The expression here might be rendered, 'they are partakers of, or are devoted to, the good cause.' Rob. Lex. The argument is, that they were not infidels, or strangers to religion, or those who would try to hinder tlie progTess of that which was dear to the heart of the servant, but were united with them in that same good work; they participated in the blessings of the same salvation, and they were really endeavouring to further the interests of religion. There ought, therefore, to be the more respect shown to them, and the more cheerful service rendered them.
3. If any man teach otherwise. Any otherwise than that respect should be shown to masters; and that a more cheerful and ready service should be rendered because they were Christians. It is evidently implied here that some might be disposed to inculcate such views of religion as would produce discontent and a spirit of insubordination among those who were held to servitude. Who they were is not known, nor is it known what argumente they would ainploy to do it. It would seem probable that the arguments which would be employed would be such as these: — that God made all men equal; that all had been redeemed by the same blood; that all true Christians were fellow-heirs of heaven; and that it was wrong to hold a christian brother in bondage, &c. From undeniable principles it would seem that they drew the
Lord Jesus Christ, and to the doctrine which is according *to
inference that slaves ough't at once to assert their freedom; that they should refuse obedience to their masters; and tliat the tendency of their teaching was, instead of removing the evil by the gradual and silent mfluence of christian prmciples, to produce discontent and insurrection. From some of the expressions here used by the apostle, as characteristic of these teachers, it would seem to be probable that tliese persons were Jews. They were men given to subtle disputations, and those who doted about questions and verbal disputes, and who were intent on gain, supposing that that which conduced to mere worldly prosperity was of course religion. These characteristics apply well to Jewish teachers. ^ And consent not to wholesome words. Words conducing to a healthful state of the church; that is, doctrines tending to produce order and a due observance of the proprieties of life; doctrines leading to contentment, and sober industry, and the patient endurance of evils. IT Even the words of our Lord Jesus Christ. The doctrines of the Saviour — all of which tended to a quiet life, and to a patient endurance of wrongs, ^ And to the doctrine which is according to godliness. Which tends to produce piety or religion; that is, the doctrine which would be most favourable to an easy and rapid propagation of the gospel. The idea seems to be, that such a state of insubordination and discontent as they would produce, w'ould be unfavourable to the promotion of religion. AVho can doubt it 1
4. He is proud. That is, he is lifted up with his fancied superior acquaintance with the nature of re*
Ijofion. The Greek verb means, properly, tn smoke, to fume; and tlicn to bo infl/ilfil, to he cnnceilcd, &,c. The idea is, tliat he lias no proper knowletliie of the nature of the gospel, and yet he values himself on a fancied superior acquaintance with its principles. ^ Knowimr nothintr. Marg., a fool. Tliat is, that ho docs not understand the nature of religion as he supposes he docs. His views in regard to tiie relation of
[ masters and servants, and to the bearing of religion on that relation, show that he does not understand the genius of Christianity. The apostle e.xpresses this in strong language, by saying that he knows nolhinir. See Notes on 1 Cor. viii. 2. 1[ But
^ doting: Marg., sick. The Greek word — i^tf'id — means properly to be eick; then to languish, to pine aJler. The..leaning here is, that such persons had a sirkty or marbid desire for debates of this kind. They had not a sound and healthy state of mind on the subject of religion. They were like a sickly man, who has no desire for solid and healthful food, but for that which will gratify a diseased appetite. They desired not sound doctrine, but controversies about unimportant and unsubstantial matters — things that bore the same relation to important doctrines which the things that a sick man pines after do to substantial food. «[ Questions and strifes nf words. The Jews abounded much in disputes of this sort, and it would seem probable that the persons here referred to were Jewish teachers. Comp. Notes, ch. i. 6, 7, and Acts xviii. 15. ^ Whrrcn/ cnmeth envy. The only fruit of which is to produce envy. That is, the appearance of superior knowledge; the boast of bemg pro- 19* foundly ac(]uaintcd with religion, and the show of an ability tor subtle argumentation, would produce in a certain class envy. Envy is uneasiness, pain, mortification, or discontent, excited by another's prosperity, or by his superior knowledge or possessions. See Notes on Rom. i. 29. ^ Strife. Or contentions with those who will not readily yield to their opinions. 1 Railinirs. Harsh and abusive language towards those who will not concede a point — a common effect of disputes, and more commonly of disputes about small and unimiKjrtant matters, than of those which are of magnitude. Such railings often attend disputes that arise out of nice and subtle distinctions. TI Evil surmisings. Suspicions that they are led to hold their views, not by the love of the truth, but from sordid or worldly motives. Such suspicions are very apt to attend an angry debate of any kind. It might be expected peculiarly to exist on such a question as the apostle refers to here — the relation of a master and a slave. It is always very hard to do justice to the motives of one who seems to us to be living m sin, or to believe it to be possible that he acts from right motives.
5. Perverse disputings. Marg., gallings one of another. In regard to the correct reading of this passage, see Bib. Repository, vol. iii. pp. 61, 62. The word wliicli is here used in the Received Text — rtapudtorpcJjp-occurs nowhere else in the New Testament It properly means mis-employment; then idle occupation. {Rob. Lex.) The verb from which this is derived means to rub in pieces, to wear away; and hence the v/ord here usofl refers to what was a mere wearing away of time.
of corrupt minds, and destitute of the truth, supposing that gain
The idea is that of employments that merely consumed time without any advantage. The notion of contention or dispute is not necessarily implied in the passage, but the allu- «-'on is to inquiries or discussions that were of no practical value, but were a mere consumption ofiime. Comp. Koppe on the passage. The reading in the margin is derived from the common usage of the verb to rub, and hence our translators attached the idea of rubbing against each other, or of galling each other, as by rubbing. This is not, however, the idea in the Greek word. The phrase ' idle employments' would better suit the meaning of the Greek than either of the phrases which our translators have employed. TJ Of men of corrupt minds. That is, of wicked hearts. ^ And destitute of the truth. Not knowing the truth; or not having just views of truth. They show that they have no correct acquaintance with the christian system. IT Supposing that gain is godliness. That that which contributes to an increase of property is of course true religion; or that it is proper to infer that any course which contributes to worldly prosperity must be sanctioned by religion. They judge of the consistency of any course with religion by its tendency to promote outward prosperity. This tliey have exalted into a maxim, and this they make the essential.thing in religion. But how could any men do this"? And what connection would this have with the subject under consideration — the kind of instruction that was to be given to servants'? The meaning of the maxim seems to be, that religion must necessarily promote prosperity by its promoting temperance, and industry, and length of days;
and that since this was the case, it was fair to infer that anything which would not do this could not be consistent with religion. They adopted it, therefore, as a general rule of judging, and one in entire accordance with the wishes of their own hearts, that any course of life that would not do this must be contrary to the true spirit of religion. Thia maxim, it would seem, they applied to the relation of the slave and hia master, and as the tendency of the system was always to keep the servant poor and in an humble condition, they seem to have inferred that the relation was contrary to Christianity, and hence to have excited the servant to disaffection. In their reasoning they were not far out of the way, for it is fair to infer that a system that tends to produce uniform poverty^and to perpetuate a degraded condition in society, is contrary to the genius of Christianity. They were wrong (1.) in making this a general maxim by which to judge of everything in religion; and (2.) in so applying it as to produce insubordination and discontent in the minds of servants towards their masters; and (8.) in supposing that everything which produced gain was consistent with religion, or that they could infallibly judge of the moral quality of any course of life by its contributing to outward prosperity. Religion will uniformly lead to that which conduces to prosperity, but it does not follow that every way of making money is therefore a part of piety. It is possible, also, that in some way they hoped for ' gain' to themselves by inculcating those principles. It may be remarked here, that this is not an uncommon maxim practically among men — that 'gain is godliness.' The whole object of life with them is to make money; the rule by which tlicy judfjc of everylliini,' is l»y ita toiuicncy to prodiicc fj-aiii; and tlieir wliole rclij^fion may be summed up in this, that lliey live for fftiin. Wealth is the real object of pursuit; but it is often with tiicm clojiked under the pretence of piety. They have no more religion tluin tliey suppose will contribute to tliis object; they judjje of the nature and value of every maxim by it:? tendency to make men prosperous in tlieir worldly business; they have as much as they suppose will promote their pecuniary interest, and they ' sacrifice every principle of rlligion [ which they suppose would conflict r with tiieir earthly advancement. — f ^\ From such withdraw thyself. That \ is, hare no communion or fellowship I witli them. Do not recognise them; as religious teachers; do not coun- I tenance their views. Timothy was, i in no way, to show that he regarded * them as inculcating truth, or to patronize their doctrines. From such men, is having any claim to the character of Christians, every man shnuld withdraw with feelings of unutterable pity and loathing. — This passiige (vs. 1 — 5) is often appealed to by the advocates and apologists for slavery, to prove that Christianity countenances that institution, and that no direct attempt should be made by the ministers of the gospel, or other Christians, to sliow the evil of the institution, and to promote its; abolition, and to prove that we have no right to interfere in any way with what pertains to these 'domestic relations.' It is of importance, therefi)re, in view of the exposition which has been given of the words and phrases in the passage, to sum up the truths which it inculcates. From it, therefore, the following lessons may be derived: (1.) That those who are slaves, and who have been converted to Christianity, •hould not bo indolent or disorderly.
If their masters are Christians, the}' should treat them with respect, and all the more because they are fellow-heirs of the grace of life. If they are not Christians, they should yet show the nature of religion on thcrnsilvrs, and bear the evils of their condition witli patience — showing how religion teaches tliem to endure wrong. In either case, they are to be quiet, industrious, kind meek, respectful. This Christianitj everywhere enjoins while the relation continues. At the same time, however, it does not forbid the slave earnestly to desire his freedom, or to use all proper measures to obtain it. See 1 Cor. vii. 21. (2.) That the ministers of religion should not labour to protluce a spirit of discontent anwng slaves, or e.xcite them to rise upon theu* masters. Tliis passage would undoubtedly forbid all such interference, and all agencies or embassies sent among slaves themselves to inflame their minds against their masters, in view of their wrongs; to put arms into their hands; or to induce them to Ibrm combinations for purposes of insurrection. It is not so much in tlie true epirit of Christianity to go to those wlio are wronged, as to those who do the wrong. The primary message in such cases is to the latter; and when it does go to the former, it is to teach them to be patient under their wrongs, to evince the christian spirit there, and to make use only of thu:^e means which are consistent with the gospel to free themselves from the evils under which they suffer. At the same time, nothing in this passage, or in any other part of the Psew Testament, forbids us to go to the master himsilf, and to show iiim the evil of the.-system, and to enjoin upon him to let the oppres.-i<'d go free. \othing in this passage can be reasonably construed as teaching that rwi appeal of tho most earnt-st and urgent kind may not b« mode to him; or that the wrongs of the system may not be fully set before him, or that any man or set of men may not lawfully lift up in his hearing a loud and earnest voice in favour of the freedom of all. And in like manner there is nothing which makes it improper that the slave himself should be put fully in possession of that gospel which will apprize him of his rights as a man, and as redeemed by the blood of Jesus. Every human being, whether held in bondage or not, has a right to be made acquainted with all the provisions and truths of that gospel, nor has any man or class of men a right to withhold such knowledge from him. No system of things can be right which contemplates that that gospel shall be withheld, or under whic'i it is necessary to withhold it in order to the perpetuity of the system. (3.) The passage teaches that it is possible that a man who is a slaveholder m.ay become a Christian. But it does not teach that, though he may become a Christian while he is a slaveholder, that it is proper f">r him to continue this relation after he becomes ^ch. It does not teach that a man can be a Christian and yet go into the business of buying and selling slaves. It does not teach that a man can be a Christian and continue to hold others in bondage, whatever may be true on that point. It does not teach that he ought to be considered as maintaining a ' good standing' in the church, if he continues to be a slaveholder; and whatever may be the truth on these points, this passage should not be adduced as demonstrating them. It settles one point only in regard to these questions — that a case was supposable in which a slave had a christian master. It settles the duty of the slave in such a case; it says nothing about the duty of the master. (4.) This passage does not teach that slavery is either a good thiiig, or a just thing, a desirable relation in life, or an institution tha\ God wishes to be perpetuated on the earth. The injunctions to slaves to be patient, meek, industrious, and respectful, no more demonstrate this, than the command to subjects to be obedient to the laws proves that God regarded the government of Nero as such an administration as he wish ed to be perpetuated on the earth. To exhort a slave to manifest a christian spirit under his oppressions and wrongs, is not to justify the system that does him wrong, nor does it prohibit us from showing to masters that the system is contrary to tho gospel, and that it ought to be aban* doned. (5.) This passage, therefore, furnishes no real support for slavery. It can no more be adduced in favour of it than any exhortation to those who are oppressed, or in any degrading situation in life, to be patient, proves that the system which oppresses and degrades them, is a good one. Nor does the fact that a man might be converted who was a slaveholder, and might be spoken of as a rttcTos, or believer, prove that it would be right and desirable that he should continue that relation, any more than the fact that Saul of Tarsus became a Christian when engaged in persecution, proves that it would have been right for him to continue in that business, or than the conversion of the Ephesians who ' used curious arts' (Acts xix. 19), proved that it would have been proper for them to continue in that employment. Men who are doing wrong are converted in order to turn them from that course of life, not to justify them in it.
6. But godliness. Piety; religion. The meaning is, that real religion should be regarded as the greatest and most valuable acquisition. ^ With contentment. Tliia word, as now used, refers to a stats of mind; a calm and satisfied feel ing; a freedom from murmuring
7 For \vc brought nothing jito this world, and it is ccr-
and complaining. The idea is, that » piety, connected witli a contented mind, — or a mind acquiescing in the allotments of life, — is to bo regarded as the real gain.' Tindal gives substantially t!ic same intcrpretutiou. * Godliness is great riches, if a man be content with that ho hath.' — Coverdale, — 'Howbeit, it is of great advantage, who is so godly, and holdeth liim content with that he hath.' The word wliich is used here — ovtu',ixfta — means, properly, self-siijficiency, and is used here, in a good sense, to denote a mind satisfied witli its lot. If there be true religion, united with its proper accompaniment, peace of mind, it is to be regarded as tiie true riches. The object of the apostle seems to be, to rebuke tliose who supposed tha.lproperttj constituted evcrytliing that was wortii living for. He tells them, tlierefbrc, that the true gain, the real riches which we ought to seek, is religion, with a contented mind. This does more to promote happiness than wealth can ever do, and this is what should be regarded as the great object of life.
7. For we. brought nothing into this world, &,c. A sentiment very similar to this occurs in Job i. 21, — and it would seem probable that the apostle had that passage in his eye. See Notes on that passage. Numerous expressions of this kind occur in tlie classic writers. Sec Wetstein, in loc., and Pricffius, in loc. in the Critici Sacri. Of the truth of what is here said, there can be notl'in^ more obvious. It is apparent to oJI. We bring no property with us into the world, — no clothing, no jewels, no gold, — and it is equally clear that we can take nothing with
tain * we can carry nothing out. 8 And having food and raiment, let us be therewith content. '
coming into the world introduces no addilioiuil property to tliat which the race betbrc possessed, and our going from the world removes none that we may have helped the race to accumulate. This is said by the apostle as an obvious reason why we should bo contented if our actual wants are supplied, — for tliis is really all that we need, and all that the world is toiling for. ^ IVe can carry nothing out. Comp. Ps. xli.x'. 17, " For wiien he [tiie rich man] dicth, he shall carry notiiing away; his glory shall not descend after him."
8. And having food and raiment ' Fooil and raiment,' here, seem to be used to denote supplies lor our wants in general. It is not uncommon to denote the whole by a part, and, as these are the principal tilings which wo really need, and without which life could not be sustained, the apostle uses the phrase to denote all that is really necessary for us. We cannot suppose that he would forbid a desire of a comfortable habitation, or of tiie means of knowledge, or of conveniences for worshipping God, &c. Tiie idea is, tJKit having those things which meet the actual necessities of our nature, and s.'ive us from distress, we should not strive after 'uncertain riches,' or make wealth the object of our anxious pursuit. Comp. Notes on Phil. iv. 11, 12.
9. But they that will be rich. Further to cntbrco the duty of contentment, tlie apostle refers to some of the evils which necessarily attend a desire to be rich. Those evils have been so great and unilbnn in all ages, and arc so necessary accompaniments of that desire, that.
9 But they that \nll ° be rich, fall into lemptation, and a snare, anil into many foolish and hurtful
even amidst many inconveniences which may attend the opposite condition, we should be contented with our lot. Indeed, if we could see all, it would only be necessary to see the evils which the desire of wealth produces in the world, to make us contented with a most lowly condition of life. Perhaps nothing more would be necessary to make a poor man satisfied with his lot, and grateftil for it, than to be acquainted with the perplexities and cares of a rich man. There is more emphasis to be placed on tlie word will, here, in the phrase, '■will be rich,' than might be supposed from our translation. It is not the sign of the future tense, but implies an actual purpose or design to become rich — ot i3ov').6fi&voi. The reference is to those in whom this becomes tlie object of earnest desire, and who lay their plans for it. ^ Fall into temptation. That is, they are tempted to do wicked things in order to accomplish their purposes. It is extremely difficult to cherish the desire to be rich, as the leading purpose of the soul, and to be an honest man. ' ^ And a snare. Birds are taken in a snare, and wild beasts were formerly. See Notes on Job xviii. 8, 9. The net was sprung suddenly jpon them, and they could not escape. The idea here is, that they who have this desire become so entangled, that they cannot easily escape. They become involved in tlie meshes of worldliness and sin; their movements are so fettered by cares, and inordinate desires, and by artificial wants, that they are no longer freemen. They become so involved in these things, that they cannot well break away from them if they would. Comp. Prov. xxviii.
lusts, which drown men in destruction and perdition.
10 For * the love of money is
20. ^ And into many foolish and hurtful lusts. Desires, such as the love of wealth creates. They are foolish — as being not such as an intelligent and immortal being should pursue; and they are hurtful — as being injurious to morals, to health, and to the soul. Among those desires, are the fondness for display; for a magnificent dwelling, a train of menials, and a splendid equipage; for sumptuous living-, feasting, the social glass, company, and riotous dissipation. ^ Which drown men in destruction and perdition. The word which is here rendered, drown — jSu^'fco — means, to sink in the deep, or, to cause to sink; and the meaning here is, that they become submerged as a ship that sinks. The idea of drowning is not properly that of the apostle, but the image is that of a wreck, where a ship and all that is in it go down together. The destruction is complete. There is a total ruin of happiness, of virtue, of reputation, and of the soul. The ruling desire to be rich leads on a train of follies which ruina everything here, and hereafter. — How many of the hmnan family have thus been destroyed!
10. For the love of money is the root of all evil. That is, of all kinds of evil. This is evidently not to be understood as literally true, for there are evils which cannot be traced to the love of money — the evils growing out of ambition, and intemperance, and debasing lusts, and of the hatred of God and of goodness. The expression here is evidently a popular saying — « all sorts of evils grow out of the love of money.' Similar expressions often occur in the classic writers. See Wetstein, in loc, and numerous examples quoted by Pri-
the root of all evil; which while some coveted at'ter, they have ' erred from the faith, and pierced themselves through with many sorrows.
ctcus. or the truth of this, no one can doubt. No small part of the crimes of tlie world can be traced to the love of pold. But it deserves to be remarked here, that llic apostle does not say tiiat ' mnney is the root of all evil,' or that it is an evil at all. It is the 'ioi'f' of it which is the Bourcc of evil. ^ Whicli while same coveted after. That is, some who were professing Christians. The apostle is doubtless referrinij to per- Bons wi»ase history was known to Timothy, and warnins" Iiim, and teachinir him to warn otliers, by tlicir example. ^ They have erred from the faith. MnTg.,beense<InceiL The Greek is, they have been led astray from; that is, they have been so deceived as to depart from the faith. The notion of deception or delusion is in the word, and the sense is, that, deceived by the promises held out by the prospect of wealth, tliey have apostatized from the faith. It is not implied of necessity that they were ever real Christians. They have been led off from truth and duty, and from all the hopes and joys which religion would have imparted. ^ And have pierced themselves through with many sorrows With such sorrows as remorse, and painful reflections on their folly, and the apprehension of future wrath. Too late they see tiiat they have thrown away the hoiK-s of relijrion lor that which is at bi-st unworthy the pursuit of an immortal mind; which leads them on to a life of wickedness; which fails of imjiartinj? what it promised when its pursuit is successful, and which, in the jrrcat majority of instances, disappoints its votaries in respect to to attainment. The word rendered
' pierced themselves through' — rttptinnput — occurs nowhere else in the New Testament, and is a word whose force and emphasis cannot be well expressed in a translation. It is from rtttpo, peiro, and is made more emphatic by the addition of the prejwsition rtf pi, peri. The word rtiC- ()td, peiro, means, properly, to pierce throuirh from one end to another, and is applied to meat that is pierced throuirh by the spit when it is to bo roasted (i'as.soic); then it means to pierce throujjh and tiirough. The addition of tiie preposition (^fpi) to the word, conveys the idea of doinj:^ this all round; of piercin;r everywhere. It was not a sinifle thrust whicli was made, but they are gashed all round with penetrating wounds. Such is the etfcct on those who cast off religion for the sake of gold. None can avoid these consequences who do this. Every man is in tlie hands of a holy and just God, and sooner or later he mttst feel llio effects of his sin and folly.
11. But thou, O manof God,Jlce these thintrs. These allurements of wealth, and these sad consequences which the love of gold produces. *i^ lint follow after rii^hteonsncss, &.C. Make these the grand object of your pursuit. On the virtuns iiero enumerated, see Notes on Gal. v. 22 2y.
12. Fiirh' the rrood fiuht off ait L The noble conflict in the cause of religion. See Notes on F-'ph. vi. 10 — 17. Comp. Notes on 1 Cor. ix. 20, 27. The allusion is to the contests at the Grecian games. ^ Lay hold on eternal life. As tlie crown of victory that is held out to you. Seize this as eagerly as the competitors at faith, lay hold on eternal life, whereunto thou art also called, and hast professed * a good profession before many -witnesses. 13 I give thee charge * in the the Grecian games laid hold on the prize. See Notes on 1 Cor. ix. 25. IT Whereunto thou art also called. That is, by the Spirit of God, and by the very nature of your profession. God does not ^ calV his people that they may become rich; he does not convert them in order that they may devote themselves to the business of gain. They are ' called' to a higher and nobler work. Yet how many professing Christians there are who seem to live as if God had ' called' them to the special business of making money, and who devote tliemselves to it with a zeal and assiduity that would do honour to such a calling, if this had been the grand object which God had in view in converting them! ^ And hast professed a good profession before many witnesses. That is, either when he embraced the christian religion, and made a public profession of it in the presence of the church and of the world; or when he was solemnly set apart to the ministry; or as he in his christian life had been enabled publicly to evince his attachment to the Saviour. I see no reason to doubt.hat the apostle may have referred to the former, and that in early times a profession of religion may liave been openly made before tlie church and the world. Such a method of admitting members to the church would have been natural, and would have been fitted to make a deep impression on others. It is a good thing often to remind professors of religion of the feelings which they had when they made a profession of religion; of the fact that the transaction was witnessed by the world; and of the promises which they then made to
sight of God, who quickenei.h all things, and before Christ Jesus, who ' before Pontius Pilate witnessed a good ^ confession;
lead holy lives. One of the best ways of stimulating ourselves or others to the faithful performance of duty, is the remembrance of the vows then made; and one of the most effectual methods of reclaiming a backslider is to bring to his remembrance that solemn hour when he publicly gave himself to God.
13. / give thee charge in the sight of God. See Notes on ch. v. 21. 1[ Who quicheneth all things. Who gives life to all. Notes on Eph. ii. 1. It is not quite clear why the apostle refers to this attribute of God as enforcing the charge which he here makes. Perhaps he means to say that God is the source of life, and that as he had given life to Timothy— natural and spiritual — he had a right to require that it should be employed in his service; and that, if, m obedience to this charge and in the performance of his duties, he should be required to lay down liis life, he should bear in remembrance that God nad power to raise him up again. This is more distinctly urged in 2 Tim. ii. 8—10. IT And before Christ Jesus. As in the presence of Christ, and stimulated by his example. ^ Who before Pontius Pilate witnessed a good confession. Marg., profession. The same Greek word is used which in ver. 12 is translated profession. The refer ence is to the fact that the Lord Jesus, when standing at the bar of Pilate who claimed to have power over his life, did not shrink from an open avowal of the truth. John xviii. 36, 37. Nothing can be better fitted to preserve our minds steadfast in the faith, And to enable us to maintain our sacred vows in this world when
14 That thou keep this commandment without spot, unrebukable, " until tlic appearing ^ of our Lord Jesus Cluist:
alhircJ by tcmptiition, or when ridiculed for our rclijjion, than to remember tbe example of tlio Lord Jesus. liCt us place him before us as he stood at the bar of Pilate — tlircatened witli death in it^ most api)allin*if form, and ridiculed lor tiie prmciples winch lie majnlaincd; let us look on him, friendless and alone, Wid!^ce with wh«t seriousness, and sincerity, and boldness lie stated the simple Irittli about himself, and we.ill have one of the best securities.:it we can have, that we shall not liishonour our profession. A clear ' icw of the example of Christ our iviour, in those circumstances, and deep conviction that his eye is upon us to discern wlicther ice are steadfast as Ac was, will do more than all abstra.^t precepts to make us faithful to our ciiristian calling'.
14. T/ia' thou keep this commandment. Referring particularly to the solemn injunction which he had just given him, to ' fight the good tight of laitli,' but perhaps also including all that he had enjoined on him. •T Without spot. It seems harsh, and is unusual, to apply the epitliet, * without spot'' — owrttXof — to a command or doctrine, and the passage may bo so construed tliat this may be understood as reterring to Timotiiy himself— 'That thou keep the commandment so tliat thou mayest be witiiout spot and unrcbukable.' See Bloomfield, Crit. Dig., in loc. The word here rendered ' without Bix)t,' occurs in the New Testament only here, and in James i. 27. 1 Pet. i. 19. 2 Pet iii. 14. It means without any stain or blemish; pure. If applied here to Tiumthy, it means bat he should so keep the command
show irho is the blessed ' and only- Potentate, the •* King of kings and Lord of icrds;
that there would be no stain on his moral character; if to tlie doctrine, that that should be kept pure. Ii' IJnrebukable. So that there be no occasion for reproach or reproof See Notes on Pliil. ii. 15. ^ Until the appearing of our Lord Jesus Christ. See Notes on 1 Thess. ii. 19; iv 16; V. 23.
15. Which in his times he shall show. Which Gotl will reveal at such times as he shall deem best. It is implied here that the time is unknown to men. See Notes on Acts i. 7. ^ Who is the blessed and only Potentate. God, who is the ruler overall. The word used here — ivfaa-rr^ — means one who is miprhty (l.uke i. 22), then a prince or ruler. Comp. Acts viii. 27. It is applied here to God as the mighty ruler over the universe. «[ The King of kings. Who claims dominion over all the kings of the earth. In Rev. vii. 14, the same appellation is applied to the Lord Jesus, ascribing to him universal dominion, If Lord of lords. The idea here is, that all the sovereigns of the earth are under his sway; tliat none of them can prevent the accomplishment of his purposes; and that he can direct the winding up of human affairs when he pleases.
16. Who only hath immortality. The word here — 6^va.-,ui. — proi)crly means exemption from death, and seems to mean that God, in his own nature, enjoys a perfect and certain exemption from death. Creatures have immortality only as they derive it from him, and of course are dependent on Iiim for it. He has it by his very nature, and it is in iiia case underived, and he cannot be de
no man can approach unto; whom • no man hath seen nor can see: to whom '' be honour and power everlasting. Amen.
prived of it. It is one of the essentia] attributes of his being, tliat he will always exist, and that death cannot reach him. Comp. the expression in John v. 26, " The Father hath life in himself," and the Notes on that passage. 1[ Dwelling in the light which no man can approach unto. Gr., ' Inhabiting inapproachable light.' The light where he dwells is so brilliant and dazzling that mortal eyes could not endure it. This is a very common representation of the dwelling-place of God. See examples quoted in Pricasns, in loc. Heaven is constantly represented as a place of the most pure and brilliant light, needing not the light of the sun, or the moon, or the stars (Rev. xxi. 23, 24; xxii. 5), and God is represented as dwelling in that light, surrounded by amazing and inapproachable glory. Comp. Rev. iv. 6. Ezek. i. 4. Heb. i. 3. *f Whom no man hath seen nor can see. Notes on John i. 18. T[ To whom be honour and poicer everasting. Amen. See Notes on Rom. xi. 36.
17. Charge them that are rich in this world, that they be not highminded. One of the evils to which they are particularly exposed. The idea is, that they should not value themselves on account of their wealth, or look down with pride and arrogance on their inferiors. They should not suppose that they are any better men, or any nearer heaven, because they are wealthy. Property veally makes no distinction in the great things that pertain to character and salvation. It does not. necessarily make one wise, or learned, or in this world, that they be not high-minded, nor trust "" in ' un certain riches, but in the living God, who giveth us richly all things to enjoy; "^ great, or good. In all these things, the man who has not wealth may be vastly the superior of him who has; and for so slight and unimportant a distinction as gold can confer, no man should be proud. Besides, let such a man reflect that his property is the gift of God; that he is made rich because God has chosen to ar-. range things so that he should be; that it is not primarily owing to any skill or wisdom which he has; that his property only increases his responsibility, and that it must all soon be left, and he be as poor as the ' beggar that lies at his gate;' and he will see ample reason why. he should not be proud. H IS or trust in uncertain riches..Marg., The uncertainty of. The margin expresses the meaning of the Greek more accurately than the text, but the sense is not materially varied. Riches are uncertain because they may soon be taken away. No dependance can be placed on them in the emergencies of life. He who is rich to-day, has no security that he will be to-morrow; and if he shall be rich, to-morrow, he has no certainty that his riches will meet his necessities then. A man whose house is in flames, or who is shipwrecked, or whose child lies dying, or who is himself in the agonies of death, can derive no advantage from the fact that he is richer than other men. See Notes on Luke xii. 16 — 21. Thaf against which Paul here directs Timothy to caution the rich, is that to which they are most exposed. A man who is rich, is very liable to 'trust' in his riches, and to suppose that he needs nothing' more. Comp.
18 That tliey do good, that they ho rich in good worlis, ready to distribute, willing ' to communicate;
19 Laying up in store for themselves a good foundation against
Lukexii. 19. He feels that he is not depoiulent oil his foilow-mon, and he is very likely to feel that he is not dependent on God. It is tor tliis cause that God has recorded so many.solemn declarations in his word respecting the instability of riches (com p. Prov. x.xiii. 5), and that he is furnishing so many instructive lessons in his providence, showing how easily riclits may suddenly vanish away. •' But in the Uvinir God. (1.) lie is able to supply all our wants, and to do for us what riches cannot do; and (2.) he never changes, or leaves tho-e who put their trust in him. He is able to meet our wantj if in the flnmes, or in a storm at sea, or when a friend dies, or when we lie down on a bed of death, or wherever we may be in the eternal world.,ir Who givelh us richly all things to enjoy. The meaning of this seems to he, that God permits us to enjoy everything. Everything in the works of creation and redemption he has given to man for his happiness, and he should tlierefore trust in him. He has not merely given wealth for tlie comtbrtof men, but he has given evirythinir,• and he on whom so many and so great blessings have been bestowed tor his comfort, should trust in the great Benefactor himselt', and not rely merely on one of his gifts. Com p. Notes on 1 Cor. iii. 21—23.
li. That they do good. On the duty enjoine<l in this verse, see Notes on Gal. vi. 10. Heb. xiii. 16. ''.That they be rich in good icorks. ' That their good works may be as abundant t« t!:':'ir riches.' ^ Ready to distri-
the time to come, that they may lay " hold on eternal life.
20 U Timothy, keep that which is committed to thy trust, avoiding * profane ami vain babblings, and oppositions of science falsely so called:
hnte. To divide with others. Compt Acts iv. 34. The meaning is, that they should be liberal, or bountiful. •f \Villing to cnmmtinicate. Marg., or sociable. The translation in the text is a more correct rendering of the Greek. The idea is, that they should be willing to share their blessings with others, so as to make others comfortable. See Notes on Heb. xiii. 16. Comp. the argument of Paul in 2 Cor. viii. 13 — 15, and the Notes on that passage.
li). Laying tip in store for themselves, &.C. The meaning of thia verse is, that they were to make such a use of their property that it would contribute to their eternal welfare. It might be the means of exalted happiness and honour in heaven, if they would so use it as not to interfere with religion in the soul, and so as to do the most good possible. See the sentiment in this verse explained at length in the Notes on Luke XV i. 9.
20. Keep that which is committed to thy trust. All that is entrusted to you, and to which reference has been particularly made in this epistle. The honour of the gospel, and the interests of religion, had been specially committed to him; and he was sacredly to guard this holy trust, and not suner it to be wrested from him. •[ Avoiding profane and vain babblings. Gr., ' Profane, empty words.' The reference is to such controversies and doctrines as tended only to pro<luce strife, an<l were not adapted to promote the edification of the churcii. See Notes on ch. i. 4; iv. 7. If And oppositions o/scienrt
21 Which some professing have " erred concerning the faith. Grace he with thee. Amen.
falsely so called. Religion has nothing to fear from true science, and the minister of tlje gospel is not exhorted to dread that. Real science, in all its advances, contributes to the support of religion; and just in proportion as tliat is promoted will it be found to sustain the Bible, and to confirm the claims of religion to the faith of mankind. See this illustrated at length in Wiseman's Lectures on the connection between science and religion. It is only false or pretended science that religion has to dread, and which the friend of Christianity is to avoid. The meaning here is, that Timothy was to avoid everything which falsely laid claim to being ' knowledge' or ' science.' — There was much of this in the world
The first to Tiraothy was writ* ten from Laodicea, which is the chiefest city of Phrygia Pacatiana.
at the time the apostle wrote; and this, more perhaps than anything else, has tended to corrupt true religion since.
21. Which some professing-. Evidently some who professed to be true Christians. They were attracted by false philosophy, and soon, as a consequence, were led to deny the doctrines of Christianity. This result has not been uncommon in the world. ^ Have erred concerning the faith. See Notes on ch. i. 6, 7; vi. 10. Tf Grace be with thee. See Notes, Rom. i. 7.
On the subscription at the close of this epistle, see Intro., § 2. It is, like the other subscriptions at the close of the epistles, of no authority;
5 1. Time and Place of writing the Epistle.
There has been much diversity of sentiment on the question when thia epistle was written. That it was written at Rome, and when tlie apostle was imprisoned there, is the unanimous opinion of all who have written on the epistle, and indeed is apparent on the face of it. See ch. i. 8. 16; iv. 6. But whether it was written during liis first imprisonment there, or during a seco.id imprisonment, is a question on which critics even now are by no means apreed. The most respectable names may be found on cacli side of this question, though the common opinion has been that it was during a second imprisonment. Of this opinion are Mosheim, Michaelis, Benson, Mill, Macknight, Le Clerc, Palcy, Stuart, Clarke, and Doddridge. Tlie reasons for this may be seen at length in Hug's Introduction, pp. 701 — 703, Mackniglit, and inPalcy's Hortc Paulina;. Dr. Lardner, Baronius, Wilsius, Lightfoof, Hammond, Ilug, Hemsen, and others, maintain that it was written during the first imprisonment, and that it was sent about the same time as the epistles to the Ephcsian.-?, Colossians, Philippions, and Philemon. The rca-sons for this opinion may bo found in Hug's Introduction, pp. 556 — 559, and in Lardner, vol. vi. pp. 38 — 72. It is not consistent with the design of these Notes to go at length into an e.vamination of this question, and it is not material in order to an exposition of the epistle.
After considering the reasonings of I^ardncr and Hug to prove that this epistle was written dtiring Paul's first imprisoiunent at Rome — that is, as they suppose, during his only imprisonment there, and not long after the first epistle was written — it seems to me still that there are iiisuiwrable difficulties in such a view, and that the evidence is clear that it was during a second imprisonment. The reasons for this are briefly the following:
(1.) In the epistles to the Philippians and to Philemon, written during his first imprisonment, Paul confidently looked forward to a release, and to a spretly departure from Rome. In this, he had no such expectation. Thus, ho tells the Philippians (ii. 24), " I trust in the Lord, that 1 myself shall come shortly." See also ch. i. 24. In the epistle to Philemon (ver 20 ♦ (ccjcxxiii)
22), he says, "But withal prepare me also a lodg-ing-: for I trust that through your prayers I shall be given unto you." In.this epistle, however, the author had no such expectation. Ch. iv. 6. " For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faitli; henceforth there is laid up for me a crown of righteousness."
(2.) In ch. iv. 16, the apostle uses the following language: "At my first answer, no man stood with me, but all forsook me." It is true that this may refer to a hearing which he had had before Nero during the same imprisonment at Rome in which this second epistle was written; but the most natural interpretation is to suppose that he had had one hearing, and had been discharged, and that the imprisonment of which he speaks in this epistle was a second one. This seems to me to be confirmed by what he says in the next verse: "Notwithstanding, the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion." Here it appears («) that he had been delivered, on that occasion, from death — 'I was delivered out of the mouth of the lion,' which is equivalent to saying that he was discharged; (6) that after that discharge he was permitted to preach the gospel — ' that by me the preaching might be fully known;' (c) that he had been permitted after that to travel and preach — 'and that all the Gentiles might hear,' which is just such an expression as he would use on the supposition that he had been discharged, and been permitted to go abroad and preach the gospel extensively, and is not such an expression as he could have used if he had been imprisoned but once.
(3.) The expression occurring in ch. iv. 20, " Erastus abode at Corinth," implies that he had made a second journey to Rome. The word rendered ' abode' — sfisivsv — is such as would be used where two were travelling together, and where one of them chose to remain at a certain place. It implies that, at the time referred to, tlie two were together, and that one chose to go on, and the other to remain. But it is capable of very clear proof that, when Paul was sent to Rome by Festus (Acts xxvi. xxvii.), he did not stop at Corinth; and if Erastus had been with him then, he would have passed by that place with him on his way to Rome. Further, when Paul left Corinth, as related in Acts xx., on his way to Jerusalem, Timothy was with him. This is the last time that Paul is mentioned as having oeen at Corinth before coming to Rome, and there could have been no need of informing Timothy of the fact that Erastus remained there, if this were so, because that fact would be known to Timothy as well as Paul. Besides, that departure from Corinth took place some five years before Paul wrote this second epistle to Timothy; and what would be the use of his reminding Timothy of this after so long an interval 1 It is clear, moreover, that Paul refers to some recent transaction. He is urging Timotiiy to use all diligence to come to him before winter; that is, as soon as possible. Ch. iv. 21. But how could it be a reason for this urgency to say that, some Jive years before, he had been forsaken by one fellow-labourer, and had been obliged to leave another one sick on the way 1
(4.) Similar remarks may be made respecting what Paul says in the close of the same verse (ch. iv. 20): " Trophimus have I left at Miletum Bick." Paul, when sent by Festus to Rome, did not stop at Miletus; for tlie course which the ship took on that occasion is minutely described (Acts xxvii.). and there is every certainty that there can be that it did not put in at that jilace. The time, tlicn, to which I'uul must refi-r here, unk'sa he made a second journey to Rome atU-r hi; had been once discliari^cd, must liave been several years before; certainly as Tar bucii as wlien lie tocik leave of the elders oV the cliurch of Ephesns, as recorded in Acts xx. But this was about five years before; and what would have been the pertinency of informinij Tmiothy that, some five years before, he had Icll a fellow-labourer sick there, as a reason why he should tiien hasten to Ilome as soon as possible i It was evidently a recent occurrence to wiiich the apostle refers here; and the only natural supposition is, that, not long before his arrival at Rome, he had parted with both these friends, and now needed, in consequence, especially the presence of Timothy. Of course, if this be so, I'aul must have made another circuit throuj^rh tliese countries, of which the Acts of the Apostles gives us no account, and wliich must have been after his first imprisonment It is true that IIuj,' suiftrcsts that the word rendered ' I have \ctV—d:tiujtoi — may be in the tiiird person plural, and mav be rendered 'they have left.' Rut, who left him there? \\'e are not told; and as " notliing is suggested in the context which would suppiv us with a subject of the verb in the third person plural, we are led naturally to construe it of the frst person singular, and, consequently, to applv it'to Paul." Pro/. Stuart, in Huir's Intro.
(p.) With this supposition of a second and recent journey, agrees the passage in 2 Tim. iv. 13, "The cloak which I left at Troas with Carpus, when" thou coinest, bring with thee, and the books, but especially the IKirchments." This evidently refers to some recent affair. Can it be believed that these had been there for some five years, and that Paul had not needed them before! He was two years at Ca;sarea. He had abundant coportunity of sending for them. An article of wearing apparel, or books to study, or his own writings, he would be likely to need long before, and it is highly improbable that he should have suffered them to remain duriuLT this long period without sending for them.
(«).) In the epistles which were written during Paul's first imprisonment, certain persons are referred to as being then with him, who are in this epistle mentioned as absent. It is almost beyond a doubt that the epistles to the Ephesian.s, Piiilippians, Colossians, and to Philemon, were written during Paul's first imprisonment at Rome. See the Introduction to those epistles. La the epistle to the Colossians (i. 1), Timotiiy is mentioned as being then with the a[)ostlc. Wlien this was written, of course no was absent. In the same epistle, Mark is mentioned as with Paul, and unites with him in the salutation to the Colossians (ch. iv. lit); wln-n this epistle was written, he was absent, for Timothy is ordered to bring him with him (ch. iv. 11). Demas was then with him (Col. iv. 14); now he wasabsent, for Paul says, " Demas hath forsaken me, having loved this present world, anfl is departed unto Thessalonica." Ch. iv. 10. The.se circumstancea make it quite clear that the second epistle to Timothy was not written dunnir the imprisonment at Rome in which the epLstles to the Colossians,. to Philemon, &,c., were written, unless a change iiad taken place in the circumstances of the apostle, which we have no reason to suppose occurred. The probability, then, seems to be strong, that the apostle was imprist)ned tiiere a second time, and that the things referred to in this epistle occurred hen. (7.) To these circumstances should be added the fact, that many of the Fathers say that Paul was liberated from his first imprisonment, and afterwards travelled extensively in preaching^ the gospel. This testimony is borne by Eusebius, Chrysostom, Theodoret, and others. See Calmet'a Dictionary, and Lives of the Apostles, by D. F. Bacon, New Haven, pp. 619 — 621. — If the supposition of a second imprisonment at Rome, during which this epistle was written, is correct, then it was written probably not far from the year 65. Lardner, however, who supposes it was written during the first imprisonment, places its date in May, A. D. 61; Hug, also, in the same year.
5 2. The Place where Timothy was when the Epistle was addressed to him.
There can be little doubt that Timothy was at Ephesus at the time when this epistle was addressed to him. The evidence for this opinion is thus stated by Lightfoot and others. — (1.) Paul directs Timothy to salute the household of Onesiphorus, ch. iv. 19. But it is evident, from ch. i. 18, that Onesiphorus was an Ephesian, and, as the direction is to salute his ' household,^ it may be argued with the more certainty that Timothy was then at Ephesus, the ordinary residence of the family of Onesiphorus. (2.) He directs Timothy to take Troas in the way as he came to him at Rome (ch. iv. 13), which was the way that Paul had gone to Ephesus (2 Cor. ii. 12, Acts xx. 5), thus showing that this was the usual route of travel, and was a way which Timothy would naturally take in passing from Epliesus to Rome. It is true that this does not absolutely prove thai he was at Ephesus, — since, if he had been in any other part of the western portion of Asia Minor, the direction would have been the same — but it is a slight circumstance corroborating others. (3.) He warns him to beware of Alexander (ch. iv. 14), who we know was an Ephesian. — 1 Tim. i. 20. Acts xix. 33. (4.) In ch. iv. 9, he gives direction to Timotliy to come to him as soon as possible, and then adds (ver. 12), " Tychicus have I sent to Ephesus." From this it would seem that one reason why he wished him then to come was, that he had appointed one to occupy his place there, so that he could leave without injury to the cause. But it would seem also probable that Paul was not in the habit of calling away a labourer from an important station without supplying his place. Thus, in Titus iii. 12, he says, " When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me." It may thence be inferred that Timothy was at Ephesus at the tune when Paul wrote to him, and that he had taken care that his place should not be left vacant, by the appointment of Tychicus to fill it when he should leave. (5.) It may be added, that the errors and vices which Timothy is directed to oppose, are the same which are referred to in the first epistle, and it may be hence inferred that he was at the same place.
How long Timothy had been in Ephesus is not certainly known, and is not material to be known in order to a proper understanding of the epistle. It does not appear, from the Acts, that he was with Paul during the two years in which he was inCesarea, nor during his voyage to Rome; yet it is certain that he was in Rome when Paul wrote to the Philippians, to the Colossians, and to Philemon, because he is named in the titles to those epistles. In Heb. xiii. 23, Paul says that Timothy was " set at liberty," or, more probably, " sent away" (see Notes on that verse), but to what filace he had gtihe is not mentioned. Nothinjf would be more natural, iowevcr, than that he should visit Ephesus again, and it is not improbable tiiat Paul would leave him there when he a<jain visited Rome.
} 3. The occasion on which the Epistle was written.
The epistle was evidently written when the apostle was expecting' soon to be put to death. Cli. iv. 6 — ^9. The main object of writing it seems to have been to request Timothy to come to him as speedily as possible.
Ch. iv. 9. But, in doing tliis, it was natural tliat Paul should accompany the request with sucii counsel as Timothy needed, and such as it was proper for Paul to give in probably the last letter that he would write to him. The particular reason why the apostle desired tlie presence of
Timothy seems to iiave been, that nearly all the others on whom he miglit have supposed lie could rely in a time of trial, liad left hiin. Thus he says that Demas had forsaken him; Crescens had gone to Galatia;
Titus to Dalmatia, and Tychicus he had himself sent to Ephesus. Ch.
iv. 10 — 12. No one remained with him but Luke (ch. iv. 11), and he
A was, therefore, desirous that Timothy and Mark should be with liim. Ch.
X iv. 11. He did not ask their presence merely tliat they might sustain
"5 him in his trials, but that they might aid him in tlie work of the ministry
'• (ch. iv. 11), for it would seeui that all hope of doing good in Rome was
If tiie view of the time when this epistle was written which has been,';en in this introduction, is correct, and if this is the last epistle whi^h was written by the apostle Paul before his martyrdom, then it occupies a very important place in sacred canon, and is invested with great interest. It may be regarded as tlie dying counsels of the most eminent of the apostles to one who had just entered on the ministerial life. We should read it with the interest with which we do the last words of the great and the good. Then we feel that every word w-hich they utter has a weight which demands attention. We feel that, whatever a man might do at other times, he will not trifle then. — We feel that, having little time to express his wishes, he will select topics that lie nearest his heart, and that he deems most important There is no more interesting position in which we can be placed, tlian when we sit down at such a man's feet, and listen to his parting counsels. To a young minister of the gospel, therefore, this epistle is invaluable; to any and every Christian, it cannot fail to be a matter of interest to listen to the last words of the great apostle of flie Gentiles, and to ponder his ast written testimony in favour of that religion to the promulgation of w.aich he had devoted his talenta uii his life.
The principal desig'n of this chap- • r is to exhort Timothy to stead-; -tness and fidelity as a Christian;iiul a minister; and to entreat him r ' adhere to the- truth, and live as came a Christian, in the midst of 1 tlie temptations by which he was rroundcd, and while so many were -ninfT away from the christian ill. Timothy was youn<T; he was posed, like others, to trials; he euuld not be unaware that not a few had apostatized; he knew that his father in Christ was in bonds, and he was liable to become disheartened, or to be led astray. In these circumstances, the apostle seems to have resolved to place before him stron<T reasons to induce him to devote himself steadfastly to the cause of relig^ion, and not to allow those things which rnipht tend to alienate him from Christianity to have any effect on his mind. After the usual salutations, therefore (vs. 1, 2), he proceeds to present these considerations to the mind of Timothy: (1.) He commences the chapter with df Urate praise of his j'oung friend — one of the most happy methods of inducinjr him to persevere in the course of life on which he had entered. Vs. 3 — 5. We naturally desire to perfect that in which we already excel; we feel encouraged fur future efforts in a cau^ in which we have already been successful The apostle, therefore, reminds Timothy of the manner in which he had been trained; of the piety of his mother and grandmother, and assures him of his belief that their efforts to train him up in the ways of religion had not been in vain. (2.) He urges various considerations to induce him not to turn away from that holy purpose to which he had devoted himself The considerations which he urges, are these: (a) he had been solemnly consecrated to the work of preaching the gospel, ver. 6; (6) God had imparted to him, as to others, a spirit of love and power, and a sound mind, ver. 7; (c) tiie grace of God had called him to his great work, and he possessed that gospel by which life and immortality are brought to light, vs. 8 — 11; (</) Paul urges his own example, and says that, amidst all his own trials, he had never seen occasion to be ashamed of the gos|K;l, vs. 12 — It; and (e) he reminds Timothy that all his other friends in Asia had turned away from him, specifying two of them, and urges him, therefore, to maintain a steadfast attachment to tlie principles which he had professed, ver. 15. (}i.) The chapter closes with the expression of an eameat prayer that the Lord would bless the family of Onesipliorus, and with a grateful mention of his kindness to biin, v% IG— 18.
PAUL, an apostle of Jesus Christ by the will of God, according to the "^ promise of life which is in Christ Jesus,
2 To Timothy, my dearly beloved son: * Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.