Notes on the Old and New Testaments

1. Paul, an apostle of Jesus Christ. Notes, Rom. i. 1. II By the will of God. Called to be an apostle in accordance with the divine \\'in and purpose. Notes, Gal. i. 1. ^ According to the promise of Hfe which is in Christ Jesus. In accordance with the great promise of eternal life through the Saviour; that is, he was called to be an apostle to carry out the great purpose of human salvation. Comp. Eph. iii. 6. God has made a promise of life to mankind through faith in the Lord Jesus, and it was with reference to this that he was called to the apostleship.

3. / thank God, whom I serve from my forefathers. Paul reckoned among his forefathers the patriarchs and the holy men of former times, as being of the same nation with himself, though it may be that he also included his more immediate ancestors, who, for anything known to the contrary, may have been distinguished examples of piety. His own parents, it is certam, took care tliat he should be trained up in the ways of religion. Comp. Notes on Phil. iii. 4, 5. Acts xxvi. 4, 5. The phrase • frommy forefathers,' probably means, after the example of my ancestors. He worshipped the same iod; he neld substantially the same xutlis; he had the same hope of the

3 I thank God, whom I serve "from my forefathers with pure conscience, '' that without ceasing I have remembrance of thee in my praj^ers night and day;

4 Greatly desiring " to see thee being mindful of thy tears, that I may be filled with joy;

resurrection and of immortality; he trusted to the same Saviour havingcome, on whom they relied as abov^ to come. His was not, therefore, a difterent religion from theirs; it was the same religion carried out and perfected. The religion of the Old Testament and the New is essentially the same. See Notes on Acts xxiii. 6. •[[ With pure conscience. See Notes on Acts xxiii. 1. ^ That without ceasing. Comp. Notes on Rom. xii. 12. 1 Thess. v. 17. IT / have remembrance of thee in my prayers night and day. See Notes, Phil. i. 3, 4.

4. Greatly desiring to see thee. See ch. iv. 9. 21. It was probably on account of this earnest desire that this epistle was written. He wished to see him, not only on account of the warm friendship which he had for him, but because he would be useful to him in his present chcumstances. See Intro., \ 3. *^Being mindful of thy tears. Alluding probably to the tears which he shed at parting from him. The occasion to which he refers is not mentioned; but nothing is more probable than that Timothy would weep when separated from such a father and friend. It is not wrong thus to weep, for religion is not intended to make us stoics or savages. *^That I may be filled with joy. By seeing you again. It is easy to imagine what joy it would give Paul, then a prisoner, and forsaken by nearly all his friends, and about to die, to see a

5 When I call to remembrance the unfcipied faith " that is in thee, wliich dwelt first in thy pranclmotluT Lois, and thy mother '■Eunice; and 1 am pcr-

friend wlioni lie loved as he did this young man. Learn, hence, that there jikii/ be very pure and warm t'riendsliip between an old and young man, and tliat liie warmth of true fricndt-liip is not diminislied by the near prospect of death.

5. W/ien I call lo remembrance the unj'ciiined faith that is in Ihce. Notes, 1 Tim. i. 5. On tlie tiiitli of Timothy, see Notes on 1 Tim. iv. G. IT Which dwell first in thy grandjiKithrr Lois. That is, the same f lilli dwelt in her; or, she was a sincore believer in Christ It would seem probable, from tliis, that she was the first of the family who had Deen converted. In the Acts of the Apostles (xvi. 1), wc have an account of the family of Timothy: — " Then came he to Dcrlw and Lystra; and behold a certain disciple was there, named Timotheus, tiie son of a certain woman wliich was a Jewess, and believed; but his father was a Greek." In this account no mention is made of the grandmother Ijois, but there is no improbability in 6upp<i6ing that Paul was better acquainted with the family than J.,ukc. There is, at any rate, no contradiction between the two accounts; but tiie one confirms the other, and the "undesigned coincidence" furnisiies an argument for the authenticity of Doth. See Paley's Jlorce I'aiilince, in loc. As the mother of Timothy was a Hebrew, it is clear tiiat his grandmother was also. Nothinn^ more is known of her tlian is here mentioned. •[ And in thy mother Kunirr. In Acts xvi. 1, it is said that tiie mother of Timothy was "a Jewess, and believed;" biitliernnme te not mentioned. This shows that suaded that in thee aiso.

G Wherefore I put thee in remembrance tliat thou stir up the pft of God, ' which is in thee by the putting on of my hands.

Paul was acquainted with the family, and tliat the statement in the epistle to Timotiiy was not Ibrged from the account in the Acts. Here is another ' undesigned coincidence.' In the history in tiie Acts, nothing is said of the father, except that he was "a Greek," but it is implied that he was not a believer. In the epistle before us, nothing ichutever is said of him. But the piety of his motlier alone is commended, and it is fairly implied that his father was not a believer. This is one of those coincidences on which Paley has constructed his beautiful argument in the Hora; Paulina; in fiivour of tiie genuineness of tiie New Testa ment.

6. That thon stir vp the gift of God. Gr., That thou kindle vp as a fire. The original word used here denotes the kindling of a fire, as by bellows, &c. It is not uncommon to compare piety to a flame or a fire, and the image is one that is obvious wlien we speak of causing that to burn more brightly. The idea is, that Timothy was to use al proper means to keep tiie fiame of pure religion in tiic snnl burning and more particularly his zo;ii in the great cause to which he Jiad been set apart. Tiie agency of man himself is needful to keep tiie religion of tlie heart warm and glowing. However rich the gifls wliicii God has be.-itowcd upon u.s, tliey do not grow of their own accord, but need to be cultivated by our own per.^^onal care. ^ Which is in thee by the putting on of my hands. In connection with tlio jiresbyfery. See Notes on 1 Tim. iv. 1 1. Tins proves that Paul took part in Uie ordination

7 For God hath not given us the spirit of fear; " but of power,

*and of love, and of a sound mind.

of Timothy; but it does not prove either that he performed the duty alone, or that the ' ordaining virtue,' whatever that was, was imparted by him only; for (1.) it is expressly said (.1 Tim. iv. 14), that he was ordained by the laying on of the hands of the ])resbytery, of which Paul was doubtless one; and (2.) the language here used, ' by the putting on of my hands,' is just such as Paul, or any other one of the presbytery, would use in referring to the ordination of Timothy, though they were all regarded as on a level. It is such an expression as an aged Presbyterian, or Congregational, or Baptist minister would address to a son whom he had assisted to ordain. Nothing would be more natural than to remind him that ]iis own hands had been laid on him when he was set apart to the w^ork of the ministry. It would be in the nature of a tender, pathetic, and solemn appeal, bringing all that there was in his own character, age, and relation to the other, to bear on him, in order to induce him to be faithful to his trust. On other occasions, lie would naturally remind him that others had united with him in the act, and that he had derived his authority through the presbytery, just as Paul appeals to Timothy, 1 Tim. iv. 14. But no one would now think of inferring from this, that he m^ant to be understood as saying that he alone had ordained him, or that all the authority for preaching the gospel had been imparted through his hands, and that those who were associated with him only expressed '•concurrence;'' that is, that their presence there was only an unmeaning ceremony. What was the ' gift of°God' which had been conferred in this way, Paul specifies in the next verse. It is ' the spirit of power, and of Jove, and oi a sound mind.' The meaning is, that these had been con ferred by God, and that the gift had been recognised by his ordination. It does not imply that any mysterious influence had gone from the hands of the ordainers, imparting any holiness to Timothy which he had not before.

7. For God hath not given us the spirit of fear. A timorous and servile spirit. This is said in order to encourage Timothy, who was not improbably modest and difBdent. — ^ But of power. Power to encounter foes and dangers; power to bear up under trials; power to triumph in persecutions. That is, it is the nature of the gospel to inspire the mind with holy courage. Comp., however, Luke xxiv. 49. If And oj love. Love to God and to the souls of men. The tendency of this, also, is to ' cast out fear' (1 John iv. 18), and to make the mind bold and constant. Nothing will do more to inspire courage, to make a man fearless of danger, or ready to endure privation and persecution, than love. The love of countr}', and wife, and children, and home, makes the most timid bold when they are assailed; and the love of Christ and of a dying world nerv-es the soul to great enterprises, and sustains it in the deepest sorrov^s. H And of a sound mind. The Greek word denotes one of sober mind; a man of prudence and discretion. The state referred to here is that in which the mind is w^ell balanced, and under right influences; in which it sees things in their just proportions and relations; in which it is not feverish and excited, but when everything is in it3 proper place. It was this state of mind which Timothy was exhorted to cultivate; this which Paul r&«

8 Be not thou tlioreforc ashaiicd of the ti-stimony of our LonI, nor of nie his prisoner: hut be thou partiiker " of the afflictions of the pospcl according to the power of Ciod;

y Who hath saved *us, and called ' us with an holy calhng,

not 'according to our works, hut according to his own purpose •and grace, which was given us in Christ Jesus, before ^the world began;

10 But is now made manifest « by the appearing of our Saviour

gan'.ed i3 so necessary to the pcrtbniiance of the duties of Ids office. It is as needful now for the minister of relifrion as it was tJien.

8. Be not thou therefore ashamed of the testimony of our Lord. Do not be ashamed to bear your testimony to the doctrines taught by the I>ord Je.-us. John iii. 11. '6'2, '^'i\ vii. 7. Com p. Acts.x. 22; xx. 24. 1 Cor. i. 0. Rev. xxii. 16. Paul seems to have apprehended that Timothy was in some danger of be/ig ashamed of this gospel, or of shrinking back from its open avowal in the trials and persecutions to whicii he now saw it exposed him. •y Aor of me his prisoner. Of the testimony which I have borne to the truth of the gospel. This passage proves that, when Paul wrote this epistle, he was in confinement. Comp. Eph. iii. 1; vi. 20. Phil. i. VA, 14. la Col. iv. 3. IS. Philcm. 9. Timothy knew that he had been thrown into prison on account of his love for the gospel. To avoid tliat himself, there might be some danger that a timid young man might shrink from an open avowal of his belief in the same system of truth. ^ But be thoH partaker of the njjlictions of the gospel. The sufToring.': to which llie profession of the gospel may e.\- ]My^e you. Comp. Notes on Col. i. 24. * According to the power of God. That is, according to the power which God gives to those who are afflicted on account of the gospel. The apostle evidently supposes that thev who were subjected to trials on account of the gospel, might look for divine strength to uphold them, and asks him to endure those trials, relying on that strength, an'd not on his own.

9. Who hath saved us. Notes, Matt. i. 21. He has brought us into a state in which sjilvation is so certain, that Paul could speak of it aa if it were already done. H And called us. Notes, Rom. viii. 29. 30. •[ With an holy calling. A calling which is in its own nature holy, and which leads to holiness. Comp. Notes on Eph. iv, 1. Phil. iii. 14. Heb. iii. 1. ^?iot according to our works. Titus iii. 5. Notes, F'-ph. ii. 8, 9. The idea is that our own works have nothing to do in inducing God to call us. As, when we become Christians, he docs not choose us because of our works, so the eternal purpose in regard to our salvation could not have been formed because he foresaw that we would pcrlbrm such works as would be a reason why he should choose us. The whole arrangement was irrespective of our deserts. IT But according to his own purpose and pracr. See Notes en Rom. ix. 11 — 13. 16 Eph. i. 4, o. T Which teas given us in Christ Jesus, before thr world began. That is, which he intended to give us, for it was not then actttally given. The t)iing was so certain in the divine purposes, that it might be said to t)o. already done. Comp. Notes, Rom. iv. 17.

10. But is 710W made manife$t The purpose to save us was long

Jesus Christ, who hath aboUshed •death, and hath brought hfe

* and immortahty to light through the gospel:

concealed in the divine mind, but the Saviour came that he might make it known. IT Who hath abolished death. That is, he has made it so certain tliat death will be abolishef], that it may be spoken of as already done. It is remarkable how often, in this chapter, Paul speaks of what God intends to^do as so certain, that it may be spoken of as a thing that is already done. On the meaning- of the expression here, see Notes on 1 Cor. xv. 54. Comp. Notes on Heb. ii. 14. The meaning is, that, through the gospel, death will cease to reign, and over those who are saved there wdl be no such thjng as we now understand by dying. ^ And hath brought life and immortality to light through the gospel. This is one of the great and glorious achievements of the gospel, and one of the things by which it is distinguished from every other system. The word rendered ' hath brought to light'— ^wrt'^io — means to give light, to shine; then to give light to, to shine upon; and then to bring to light, to make knovi'n. Rob. Lex. The sense is, that these things were before obscure or unknown, and that they liave been disclosed to us by the gospel. It is, of course, not meant that there were no intimations of these truths before, or that nothing was known of them — for the Old Testament shed some light on them; but that they are fully disclosed to man in the gospel. It is there that all ambiguity and doubt are removed, and that the evidence is so clearly stated as to leave no doubt on the subject. The intimations of a future state, among tlie wisest of the heathen, were certainly very obscure, and their hopes very faint. The hope of a future state is Styled by Cicero, Futurorum quod- dam augurium sseculomm — a conjecture or surmise of future ages, 'Fuse. Q. 1. Seneca says it is " that which our wise men do promise, but they do not prove." Epis.l{\2. Socrates, even at his death, said, "I hope to go hence to good men, but of that I am not very confident; nor doth it become any wise man to be positive that so it will be. I must now die, and you shall live; but which of us is in the better state, the living or the dead, God only knows." Pliny says, " Neither soul nor body has any more sense after death, than before it was born." Cicero begins his discourse on the subject with a profession that he intended to deliver nothing as fixed and certain, but only as probable, and as having some likelihood of truth. And, having mentioned the different sentiments of philosophers, he concludes, — " Which of these opinions is true, some god must tell us; which is most like to truth, is a great question." See Whitby, in loc. Such doubts existed in regard to the immortality of the soul; but of the resurrection and future life of the body, they had no conception whatever. Comp. Acts xvii. 32. With wiiat propriety, then, may it be said that these doctrines were brought to light through the gospel! Man would never have known them if it had not been for revelation. The word '///e,' here, refers undoubtedly to life in the future world. The question was, whether man would live at all; and that question has been determined by the gospel. The word ' immortality' means, properly, incorrupiion, incapacity of decay; and may be applied either to the body or the soul. See it explained in the Notes on 1 Cor. xv. 42. It is used in reference to the bcdy, in

11 Wht-Mvunto T am appointed a pp-acluT, ami an ajio^llc, and a teaclier of tlic (uiitik's.

12 For the which cause I also njffer these thinc^s: nevertlieless

" I am not ashamed: for I l>i:uw whom I have ' beheved, and am persuaded that he is able to keep that which I have * commiiied unto him against that day.

it is applied to the future state of rewards, witiioul special reference to tlie bcxly or soul. Hero it seems to refer to the future state as tliat in which there will be no corruption or decay. jMany sup|)ose that the phrase "life and immortality," here, is used by hendiadys (two tliin^rs for one), as meaninET immortal or incorruptible life. The pospel thus has truths not luund in any other system, and contains what man never would have discovered of himselt". As fair a trial had been made among' the philosophers of Greece and Rome as could be made, to determine whether tiic unaided powers of the human mind could arrive at these great truths; and their most disting-uished pliilo:Lophers confessed that they could arrive at no certainty on the subject. In this state of things, the pospel comes and reveals truths worthy of all acceptation; sheds ighl where man had desired it; solves the great problems which had for ages perplexed the human mind, and discloses to man all that he could wish — that not only the soul will live for ever, but that tlie botly will be raised from the grave, and that the entire man will become immortal. How strange it is that men will not embrace the gospel! Socrates and Cicero would have hailed its light, and welcomed its truths, as those which their whole nature panted to know.

fer on account of my purpose to carry the gospel to the Gentiles. See Notes on Col. i. 24. ■[ Aevntlirlesa I am not ashmned. Comp. Notes on Rom. i. 10. 1[ For I hnotv whom I have bilirved. Marg., trvsted. The idea is, that he understood the character of tiiat Redeemer to whom he had committed his eternal interests, and knew that he iiad no reason to be ashamed of confiding in him. He was able to keep all that he had intrusted to his care, and would not suffer him to be lost. See Isa. xxviii. 16. ^ And am pfrsuaded that he is able to keep that which I have committed unto him. Thai is, the soul, with all its immortal interests. A man has nothing of higher value to intrust to another than the interests of his soul, and there is no other act of contidcnce like that in which he intrusts the keeping of that soul to the Son of God. Learn hence, (1.) that religion consists in committing the soul to the care of the Lord Jesus; because (n) we feel that we cannot secure its solvation ourselves; (/>) it is by nature in danger; (c) if not saved by him, it will not be saved at all. (2.) That is a great and invaluable treasur«? which is committed to him. («) i*^o higher treasure can b(! committed to another; (h) in connection with that the whole question of our happiness on earth and in heaven is intrusted to him. and all depends on his fidelity. (13.) It is done by the true Christian with the mo.<t entire confidence, preachrr. That is, I am apiJointedUo that the mind is at rest. The to make these truths known. Hcvl^rntinds of this confidence ore («) Notes on Eph. iii. 7, 8.! what is.«aid of llie migiity poircT of

12. For the which cause I also \t\\c Saviour; (h) Ids pronuses tliat Buffer these things. That is, I.suf- ' he will keep all who confide in hm 21*

13 Hold fast "the form *of'

(comp. John x. 27 — 29); (c) experience— the fact that those who have trusted in him have found that he is able to keep tliem. (4.) Tliis act of committhig the soul, with all its interests, to the Saviour, is the true source of peace in the trials of life. This is so because, («) having done this, we feel that our great interests are secure. If the soul is safe, whj'' need we be disturbed by the loss of health, or property, or other temporal comforts] Those are secondary things. A man who is shipwrecked, and who sees his son or t'laugliter safe with him on tJie shore, will be little concerned that a casket of jewels fell overboard — however valuable it might be. (6) All those trials will soon pass away, and he will be safe in heaven, (c) These very things may further the great object — the salvation of the soul. A man's great interests may be more safe when in a prison than when in a palace; on a pallet of straw than on a bed of down; when conslraxncd to say, 'Give us this day our daily bread,' than when encompassed with the wealth of Croesus. ^ Against that day. The day of judgment — called ' that day,' without anything further to designate it, because it is the great day, 'the day for which all other days were made.' It seems to have been so much the object of thought and conversation among the early Christians, that the apostle supposed that he would be understood by merely referring to it as ' that day;' that is, the day which they were always preaching about, and talking about, and thinking about.

13. Hold fast the form of sound words. See Notes, 1 Tim. i. 3. On the Greek word here rendered 'form,'' see Notes on 1 Tim. i. 16, where it is rendered pattern. The sound words, which thou hast heard of ine, in faith and love which is in Christ Jesus, word means a form, sketch, or imperfect delineation — an outline. Grotius says that it here means ' an exemplar, but an exemplar fixed in the mind — an idea.' Calvin saya that the command is that he should adhere to the doctrine which he had learned, not only in its substance, but in its form. Archbishop Tillotson explains this as meaning the profession of faith which was made by Christians at baptism. There seems to be an allusion to some summary or outline of truth which Paul had given to Timothy, though there is no evidence that it was written. Indeed, there is every presumption that, if it refers to such a summary, it was not committed to writing. If it had been, it would have been regarded as inspired, and would have taken its place in the canon of Scripture. It may be presumed that almost none of the sacred writings would have been more sacredly preserved than such a condensed summary of christian truth. But there is no improbability in supposing that Paul, either at his ordination, or on some other occasion, may have stated tiie outlines of the christian religion to Timothy, that he might have a clear and connected view of the subject. Tiie passage, therefore, may be used as an argument for the propriety of some brief summary of doctrine as a matter of convenience, though not as having binding authority on the consciences of others. ^ Of sound words. Comp. Notes on 1 Tim. vi. 3. The Greek is the same in both places. Tf Which thnu hast heard of me. This proves that he does not refer to a written creed, since what he refers to was something which he had heard. ^ In faith and love which is in Christ Jesus. Hold these truths with sincere faith in the

14 Thai • good thing which was comii iltcd unto thee, keep by the Holy Giiost which dwelleth in us.

15 This thou knowest, that all ' tlte}- which are in ^Vsia be turn-

Lord Jesus, and witii that love wliich is the best evidence of attachment to him.

14. That good thing which was nmmiltcd unto thee. See Notes, 1 Fmi. vi. 20. The reference here in tlie phrase, ♦ that good thing committed to thee,' is to the sound christian doctrine with which he had been intrusted, and which he was required to transmit to others. «" Keep hy the Holy Ghost. By the aid of tlic Holy Ghost. One of the best methods of preserving tlie knowledge and the love of truth is to clierisli the influences of the Holy Spirit

15. This thou knowest, that all they which are in Asia be turned away from me. That is, in that part of.Vsia Minor of which Ephesus was the capital. The name Asia was often given particularly to that part of Asia Minor. See Notes on Acts ii. 9; -wL 6. This passage proves that Timothy was somewhere in that region when this epistle was written to him, for otherwise he could not be supposed to ' know' what is here said. When Paul says that 'aW were turned away from him, he must use the word in a general sense, for lie immediately spccitics one who had been faithful and kind to him. *' 0/ whom are Phygellus and Ilermngcnes. We know nothing of dic.'C individuals but what is here mentioned. It would seem that they were prominent person.s, and those from whom the apostle had a right to expect other treatment "The ecclesiastical traditions allege that thev were of the seventy di^iplcs,

ed ' away from me; of whom are Phygellus and Hermogencs.

1(J The Lord give mercy unto the house of Onesiphorus; '' for he oft refreshed me, and was not ashamed of my chain. '

and in the end became followers of Simon JSIagus. We imagine tliat this is little more than conjecture." Fid. Bib. It is a sad thing when the only record made of a man — the only evidence which we have that he ever lived at all — is, that he turn ed away from a friend, or forsook tht paths of true religion. And yet lliere are many men of whom the only thing to be remembered of them is, that they lived to do wrong.

IG. The Lord give mercy unto the house of Onesiphorus. The family of Onesiphorus — for so the word house is often used. He was himself still living (ver. 18), but not improbably then absent from his home. Comp. ch. iv. 19. He was evidently of Asia, and is the only one who is mentioned from that region who had showed the apostle kindness in his trials. He is mentioned only in this epistle, and nothing more is known of him. The record is entirely honourable to him, and for his family the apostle felt a warm interest on account of the kindness which he had shown to him in prison. The ecclesiastical traditions also state tliat he was one of the seventy disciples, and was ultimately bishop of Corone. But there is no evidence of this. There is much force in the remark of the Editor of the Pictorial Bible, that -'the pretended lists of the seventy disciples seem to have been made out on the principle of including all the names incidentally mentioned in tlie sacred books, and not otherwise appropriated." ^ For he oft refreshed me. That is, showed me kindness, and

17 But when he was in Rome,

he sought me out very dihgently, and found me.

18 The Lord grant unto him that he may find mercy of the

ministered to my wants. IT And was not ashamed of my chain. Was not asliamed to be known as a friend of one who was a prisoner on account of religion. Paul was bound with a chain when a prisoner at Rome. Phil. i. 13, 14. 16. Col. iv. 3. 18. Philem. 10. Notes, Acts xxviii. 20.

17. But when he was in Rome. What was the employment of Onesiphorus is not known. It may have been that he was a merchant, and had occasion to visit Rome on business. At all events, he was at pains to search out the apostle, and his attention was the more valuable because it cost him trouble to find him. It is not every one, even among professors of religion, who in a great and splendid city would be at the trouble to search out a christian brother, or even a minister, who was a prisoner, and endeavour to relieve his sorrows. Tliis man, so kind to the great apostle, will be among those to whom the Saviour will say, at the final judgment, " I was in prison, and ye came unto me." Matt. XXV. 36.

18. The Lord grant unto him that he may find mercy of the Lord in that day. The day of judgment. Notes on ver. 12. This proves that Onesiphorus was then alive, as Paul would not offer prayer for him if he was dead. The Papists, indeed, argue from this in favour of praying for the dead — assuming from ch. iv. 19, that Onesiphorus was then dead. But there is no evidence of that. The passage in ch. iv. 19, would prove only that he was then absent from his family, "jf And in how many thivp/s he tninistered uiito me at Ephesus. This was the home of

Lord in " that day: and in how many things he '' ministered unto me at Ephesus, thou knowest very well.

Onesiphorus, and his family was stdl there. Ch. iv. 19. When Paul was at Ephesus, it would seem that Onesiphorus had showed him great kindness. His affection for him did not change when he became a prisoner. True friendship, and especially that which is based on religion, will live in all the vicissitudes of fortune, whether we are in prosperity or ad versity; whether in a home of plen^ ty, or in a prison.

This chapter is full of interest, and may suggest many interetl.ig reflections. We see

(1.) A holy man imprisoned and about to die. He had nearly finished his course, and had the prospect of soon departing.

(2.) He was forsaken by his friends, and left to bear his sorrows alone. They on whom he might have relied, had left him; and to all his outward sufferings, there was added this, (me of the keenest which liis Master endured before him, that liis friends forsook him, and left him to bear his sorrows alone.

(3.) Yet his mind is calm, a,nd his faith in the gospel is unshaken. He expresses no regret that he had embraced the gospel; no sorrow that he had been so zealous in it as to bring these calamities upon Iiimselfi That gospel he still loves, and his great solicitude is, that his young' friend may never shrink from avowing it, though it may call him also to pass through scenes of persecution and sorrow.

(4.) In the general apostasy, the turning away of those on whom he might have relied, it is refreshing and interesting, to find mention made of one unshaken friend. Ver. 16

1 fe never swerved in his affections. He had been kind to him in tbrmor years of comparative lionour, and he did not leave hiiii now in the dark day of adversity. It i;; always interesiin<i to Hnd true friendship in Uiis world — friendsliip that survives all reverses, and that is willing to manifest itiKjlf when the great mass turn coldly away. There is such a thing as friendship, and there is such a thing as religion, and when they meet and mingle in the same heart, the one strengthens the other; and then neither persecution, nor poverty, nor chains, will prevent our doing good to him who is in prison and is about to die. See Notes on ch. iv. 16.

This chapter is made up of various exhortations and encouragements to duty. The apostle exhorts Timothy to be strong in the christian graces (ver. 1); to commit the great trust which he had received to faithful men (ver. 2); to endure iiardfhips like a good soldier (vs. 3 — 7), and refers him (a) to the case of one hIio goes to war, whose great business it is to please him in whose service he is (ver. 4); (t) to the case of one who strives for a crown at the games (ver. o), and (r) to the husbandman who looks onward for the reward of his labour. Ver. 6. He then, in order to encourage him to be patient in enduring the trials to which he would be exposed, refers him (n) to the certainty of the tnith of that religion in whose cause he wotild suffer (ver. 8); (6) to his ou n case, reminding him how much he had endured in that cause (vs. 9, 10); (c) to the fact that our sufforinsrs here will be crowned with certain glory hereafter (vs. 11, 12); and ((/) to the assurance that the Lord Jesus will be faithful to all his promises to his people. Ver. Hi. These things the ai)ostle then exhorts him to press upon tlie hearts of otliers, that tlicy might not waste their time in unprofitable pursuits, but might engage in the same great anJ arduous struggle for securing the reward. Ver. 14. He then exhorts Timothy to study to perform his duties in such a way that he would not be ashamed, and to avoid the unimportant strifes which were then raging; and to enforce this, he refers to a real case with which Timothy was acquainted — that of Hymeneus and Pliiletus, who, by unprofitable speculations, had been led to deny a fundamental doctrine of religion. Vs. l.") — 18. Yet, Paul says, he should not be discouraged because some had been led into dangerous errors. The foundation of God remained firm. Those that were truly his were known, and would not apostntizc. Ver. 19. In illustration of this, and to show that it was to be expected that all would not honour religion, the apostle refers to a house in which there were all sorts of vessels, some to honour and some to dishonour, and says that, if any one would endeavour to free himself from all that was base and impure, he would be a vessel meet for the use of the Master. Vs. 2t», 21. To accomplish this, he gives Timothy various directions respecting his conduct. He was to flee from youthful lusts; he was to follow righteousness, faith, charity, and peace; he was to avoid foolish questions; he was to be an e.vample of gentleness and meekness, and he was patiently to instruct those that were of a different character. Vs. 22— 2tJ.

1. Thou, therefore. In view of the fact stated in the previous chapter, that many had turned away from tiie apostle, and had forsaken the paths of truth. H Be strong in tkM

rT"Mi[OQ tlierefore, my son, be J_ " strong in the grace that is in Christ Jesus.

2 And the things that thou hast heard of me ' among many

grace which is in Christ Jesus. Comp. Notes on Eph. vi. 10. The meaning is, Be strong', relying on tlie grace which tlie Lord Jesus only can i-nipart.

2. And the things which thou hast heard of me among many witnesses. Marg., by. Before, or in the presence oi] many witnesses. Perhaps he refers to a solemn charge which he gave him, in the presence of the church, when he was ordained. It is by no means improbable that such a charge was given then to a newly ordained minister, as it is now. On such an occasion, the apostle would be likely to state a summary of Christian doctrine, — (cump. Notes on ch. i. 13), — and to exhort Timothy to a faithful adherence to it. ^ The same commit thou to faithful men. In the same way as those things have been committed to you. The reference is undoubtedly to ordination to the ministerial office. Timothy was to see that those only were admitted to the ministry who were qualified to understand the truths of religion, and to communicate them to others. This is a ciear warrant for ministors to set apart others to the same sacred office. It does not prove that the people are not at liberty to choose their own pastor, but only that those in the ministry are to set apart others to the same office with themselves. There is, doubtless, to be a 'succession' of ministers in tlie church; but the true line of the ' succession' is to be found in good men wlio are qualified to teach, and who have the spirit of

witnesses, the same commit ' thou to faithful men, who shall be able ' to teach others also.

3 Thou therefore endure "^hardness, as a good soldier of Jesus Christ.

Christ, and not merely in those who have been ordained. ^ Who shall be able to teach others also. On the qualifications of ministers, see Notes on 1 Tim. iii. 2—7.

3. Th.-^i tlierefore endure hardness, as a good soldier of Jesus Christ. Such hardships as a soldier is called to endure. The apostle supposes that a minister of the gospel might be called to endure hardships, and that it is reasonable that he should be as ready to do it as a soldier is. On the hardships whicli he endured himself, see Notes on 2 Cor. xi. 23 — 29. Soldiers often "endure great privations. Taken fi'om their homes and friends; exposed to cold, or heat, or storms, or fatiguing marches; sustained on coarse fare, or almost destitute of food, they are often compelled to endure as much as the human frame can bear, and often, indeed, sink under their burdens, and die. If, for reward or their country's sake, they are willing to do this, the soldier of the cross should be willing to do it for his Saviour's sake, and for the good of the human race. Hence, let no man seek the office of the ministry as a place of ease. Let no one come into it merely to enjoy himself. Let no one enter it who is not prepared to lead a soldier's life, and to welcome hardship and trial as iiis portion. He would make a bad soldier, who, at his enlistment, should make it a condition that he should be permitted to sleep on a bed of down, and always be well clothed and fed, and never exposed to peril, or compelled to pursue a wearisome march

4 No man that warreth " cn- Janglcih himsoll" with the afl'airs of Ihis life; ihat he may please

Yet do not some men enter the niinistry» making tliese the conditions! And icoiild they enter the ministry on any otlier terms!

4..Vo man that tparreth entanpleth hiinsdf with the affairs of this lift'. Ilavin;^ alluded to the soldier, and stated one tiiinf;;' in which the chrie:tian minister is to resemble him, another point of resemblance is 6ug<7ested to the mind of the apostle. Neither the minister nor the soldier is to be encumbered with the atfairs of this life, and the one should not be more than the otlier. This is always a condition in becomins^ a t Boldier. lie gives up his own business durinof the time for which he is enlisted, and devotes himself to the service of his country. The farmer leaves his ploug:li, and the mechanic his shop, and the merchant his store, and the student his books, and the lawyer his brief; and neither of tiiem expect to pursue these things while engaged in theserviceof their country. It would be wholly impracticable to carry on the plans of a campaign, if each one of these classes should undertake to prosecute liis firivate business. See this fully ilustrated from the Rules of War among I'le Romans, by Grotius, in loc. Roman soldiers were not allowed to marry, or to engage in any husbandry or trade; and they were forbidden to act as tutors to any person, or curators to any man's estate, or proctors in the cause of other men. Tiie general principle was, that they were excluded from those relations, agencies, and engagements, which it was thought would divert their minds from that which was to be the Bole object of pursuit. So willi the ministers of the goepcL It is equally

him who hath chosen him to be a soldier.

5 And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.

improper for them to 'entangle themselves with the business of a farm or plantation; with plans of speculation and gain, ami with any purpose of worldly aggrandizement The minister of the gospel accomplishes the design of his apiwintmcnt only when he can say in sincerity, that he ' is not entangled with tli^ aflairs of tliis lile.' Comp. Notes, 1 Cor. ix. 2.5—27. ^ That he inay please Aim who hath chosen him to be a soldier. That is, him who has enlisted him, or in whose employ he is. His great object is to approve himself to him. It is not to pursue his own plans, or to have his own will, or to accumulate property or fame for himself His will is absorbed in the will of his commander, and his purpose is accomplished if he meet with his approbation. Nowhere else is it so true that the will of one becomes lost in that of anotlier, as in the case of the soldier. In an army it is contemplated that there shall be but one mind, one heart, one purpose — that of the commander; and that the whole army shall be as obedient to that as the members of the human body arc to the one will that controls all. The application of this is obvious. The grand purpose of tiie minister of the gospel is to please Christ. He is to pursue no separate plans, and to have no sejMirate will, of his own; and it is contemplated that tlu: whole corps of christian ministers and members of the churchea shall be as entirely subordinate to the will of Christ, as an army is to the orders of its chief

•5. And if a man also strive for masteries. As in the Grecian games.

See tiiis favourite illustration of Paul

' explained in the Notes or 1 Cor. ix.

6 The husbandman ^ that laboureth must be first partaker of the fruits.

1 lahouring first, must he partaker.

24, seq. ^ Yet is he not crowned except he strive lauyfully. In conformity with the rules of the games. See Grotius, in loc. No one could obtain the prize unless he had complied with all the laws of the games, and hod tlius given to those with whom lie contended, a fair opportunity to succeed. " In those contests, he wlio transgressed the rules in the least matter, not only failed of the prize, even though the apparent victor, but was sometimes disgraced and punished." Pict. Bib. So the apostle here represents the christian minister as engaged in a struggle or conflict for the crown. He says that he could not hope to win it unless he should comply with all the laws by wiiich it is conferred; unless he should subdue every improper propensity, and make an effort like that evinced by the combatants at the Olympic games. Comp. Notes on 1 Cor. ix. 26, 27.

6. The husbandman that laboureth. The margin is, " labouring first, must be partaker.'''' The idea, according to the translation in the text, is, that there is a fitness or propriety (5ft) that the man who cultivates the earth, should enjoy the fruits of his labour. See the same image explained in the Notes on 1 Cor. ix. lU. But if this be the meaning here, it is not easy to see why the apostle introduces it. According to the marginal reading, the word '^firsC is introduced in connection with the word labour — ' labouring first, must be partaker.'' That is, it is a great law that the husbandman must work before lie receives a harvest. This sense will accord with the purpose of the apostle. It was to remind Timothy that

7 Consider "what I say; and the * Lord give thee understanding in all things.

labour must precede reward; that if a man would reap, he must sow; tiiat he could hope for no fruiis, unless he toiled for them. The point was not that the husbandman would be the first one who would partake of the fruits; but that he must ^rs< labour before he obtained the reward. Thus understood, this would be an encouragement to Timothy to persevere in his toils, looking onward to the reward. The Greek will bear this construction, though it is not the most obvious one.

7. Consider what I say. See Notes, 1 Tim. iv. 15. The sense is, ' Think of the condition of the soldier, and the principles on which he is enlisted; think of tlie aspirant fo." the crown in the Grecian games; think of the farmer, patiently toiling in the prospect of the distant harvest; and then go to your work with a similar spirit.' These things are worth attention. When the minister i of the gospel thinks of his hardships, of his struggles against an evil world, and of his arduous and constant discouraging toil, let him think of the soldier, of the man who struggles for this world's honours, and of" the patient farmer — and be content. How patiently do they bear all, and yet for what inferior rewards! ^And the Lord give thee understanding in all things. Enable you to see the force of these considerations, and to apply them to your own case. Such are often the discouragements of the ministry; so prone is the mind to despondency, that we need the help of the Lord to enable us to apply the most obvious considerations, and to derive support from the most plain and simple truths and pr(K raises.

8 Remember that Jesus Christ, •of the seed of David, was raised from the dead according to my gospel:

8. Remember that Jesus Christ, of the seed of David, was raised from the dead. Or rather, perhaps, * Reniembcr Jesus Clirist; liim wlio was raised from tlie dead.' Tlie idea seems not to be, as our translators supposed, that ho was to rellect on the fact that lie was raised from the dead; but rather that he was to think of liie Saviour himself. 'Think of the Saviour, now raised up from the dead atler all the sorrows of this life, and let this encourai^e you to bear your trials.' There is nothingbetter fitted to enable us to endure the labours and trials of this life, than to think of the Saviour. On the phrase, " seed of David," see Notes on Rom. i. 3. «^ Acctrrding to my gospel. The gospel which I preach. Notes, 2 Thess. ii. 14.

9. Wherein I suffer trouble as an evil-doer. As if I were a violator of the laws. That is, I am treated as if I were a criminal. IT Even unto bonds. As if I were one of the worst kind of malefactors. Notes, Eph. vi. 20. During the apostle's first imprisonment at Rome, he was permitted to "dwell in his own hired liouse," though guarded by a soldier, and probably chained to him. See Notes on Acts x.\viii. 16. 30. What was his condition in his second imprisonment, during which this epistle was written, we have no means of knowing with certainty. It is probable, however, that he was subjected to much more rigid treatment than he had been in the first instance. The tradition is, that he and Peter were together in the Mamertine p^i^on at Rome; and the place is still shown in which it is said that they were confined. The Mamertine prisons are of great antiqui-

9 Wherein I suffer trouhle, as an evil-doer, even unto bonds; ' but the word of God is not bound.

ty. According to Livy, they were constructed by Ancus Martius, and enlarged by Servius TuUius. The lower prison is supposed to have been once a quarry, and to have been at one time occupied as a granary. These prisons arc on the descent of the Capitoline Mount, towards the Forum. They consist of two apartments, one over the other, built with large, uncemcnted stones. There is no entrance to either, exjepl by a small aperture in the roof, and by a small hole in the upper floor, leading to the cell below, without any staircase to either. The upper prison is twenty-seven feet long, by twenty wide; the lower one is elliptical, and measures twenty feet by ten. In the lower one is a small spring, which is said at Rome to have arisen at the command of Peter, to enable him to baptize his keepers. Processus and Rlartianus, with forty-seven companions, whom he converted. No certain reliance can be placed on any part of this tradition, though in itself there is no improbability in supposing that these prisons may have been used for confinhig Christians, and the apostle Paul among others. Dr. Burton says that a more horrible place for the confinement of a human being can scarcely be conceived. IT But the word of God is not bound. This is one of Paul's happy turns of thou£rht. Comp. Acts -xxvi. 29. The meaning is plain. The gospel was prospered. Thai could not be fettered and imprisoned. It circulated with freedom, even when he who was appointed to preach it was in chains. See Phil, i. 13, 14. As this was tlio great matter, li' own imprisonment was of coraparutively little coosequencB

10 Therefore I endure all ihings for the " elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.

11 It is a faithful saying: For if ''we be dead with /«'?7i,

What may befall us is of secondary importance. The grand thing is the triumpli of trutli on the earth; and well may we bear privations and sorrows, if the gospel moves on in triumph.

10. Therefore I end are all things for the elect's sakes. See Notes on 2 Cor. i. 6. The sense is, What I Buffer is in the cause of the church, spoken of here, as it is often, as chosen, or elected. Notes on Eph. i. 4. IT That they may also obtain the salvation, &.C. Their salvation, though they were elected, could not be secured without proper efforts. The meaning of the apostle here is, that he was willing to suffer if he might save others; and any one ought to be willing to suffer in order to secure the salvation of the elect — for it was an object for which the Redeemer was willing to lay down liis life.

11. It is a faithful saying. Or, rather, that which he was about to Bay was worthy of entire credence and profound attention. See Notes on 1 Tim. i. 15. The object is to encourage Timothy to bear trials by the hope of salvation. IT For if we be dead with him. See Notes on Rom. vi. 8. H We shall also live with him. This v/as a sort of maxim, or a settled point, which is often referred to in the Bible. See Notes on Rom. vi. 3, 4, 5. John xi. 25. 1 Thess. iv. 14.

12. If we suffer, we shall also reign with him. The meaning is, that the members will be treated as the Head is. We become united with him by faith, and, if we share bis treatment on earth, we shall we shall also Hve with him:

12 If we suffer, we shall also reign with him: If we deny ' him, he also will deny us:

13 If "^ Ave believe not, yet he abideth faithful: he • cannot deny himself,

share his triumphs in heaven. See Notes, Rom. viii. 17. ^ If we deny him, he also will deny us. See Notes on Matt. X. 32, 33.

13. If we believe not, yet he abideth faithful. This cannot mean that, if we live in sin, he. will certainly save us, as if he Jmd made any promise to the elect, or formed any purpose that he would save them, whatever might be their conduct; for (1.) he had just said that if we deny him he will deny us; and (2.) there is no such promise in the Bible, and no such purpose has been formed. The promise is, that he that is a believer shall be saved, and there is no pur pose to save any but such as lead holy lives. The meaning must be, that if we are unbelieving and unfaithful, Christ will remain true to his word, and we cannot hope to 1 saved. The object of tlie apostle evidently is, to excite Timothy to fidelity in the performance of duty, and to encourage him to bear tsials, by the assurance that we cannot hope to escape if we are not faithtul to the cause of the Saviour. This interpretation accords with the design which he had in view. IF He cannot deny himself. Implying that it would be a denial of his very nature to save those who are unfaithful. He is holy; and how can he save one who is unholy 1 His very nature is purity; and how can he save one who has no pnrity? Lot no one, then, suppose that, because he is elected, he is safe, if he lives in sin. The electing purpose of God, indeed, makes salvation sure; \ but it is only for those who lead

14 Of these thino:s put ' fliem in romomhraiice, charrriiig ///f;;i bol'oro llie Lord that thi-y strive * not about words to no prolit, Luf to llie subverting of the hearers.

15 Study ' to show thyself a\>- righteous lives. Nothintr would be more dishonourable for God than to resolve to save a man that lived habitually in sin; and if that were the doctrine of election, it would deserve all the opprobrium that has ever been lieaped upon it.

14. Of these t/iings put them in remembrance. These great principles in regard to the kingdom of Christ. Tliey would be as useful to others as lliey were for Timothy, to whom tliey ^cre specially addressed. •[ Churping them before the Ijortl. In the presence of tiie Ix)rd, imply- _-■ that it was a ver}' important matr. Note-s 1 Tim. i.'lS. ^ That thy strive not about words to no jirofit. See Notes, 1 Tim. i. 6; vi. 4. r. But to the subverting (f the hearers. Turning thern away from the simplicity of tiiitli. It is rare, indeed, that a religious controversy does not produce this etlecL, and this is commonly the case, where, as often happens, the matter in dispute is of little importance.

\'). Study to show thyself approved unto God. Give diligence (2 Pet ii. 10), or make an efibrt so to discharge the duties of the ministerial otTice as to meet the divine approbation. The object of the ministry is not to please men. Such doctrines should be preached, and such filans formed, and such a manner of I lie pursued, as God will approve.! To do tliis demands study or care — I for there are many temptations to; tlie opposite course; there are many tilings the tendency of which is t) lead a uuni.stcr to seek popular favour ra- Uier than the divine approval If proved unto God, a workman that needi-th not to bo asJianiod, right ly ''dividing the word of truth.

1() But shun profane and vain babblings; for they will increase unto more ungodliness:

any man plea.'^e God, it will be as the re.«ult of deliberate intention and a careful life. *J A workman that needith not to be ashamed. A man faitlifully performing his duty, so that when he looks over what he has done, he may not blush. 'J Rightly dividing the word of truth. The word here rendered 'rightly dividing,' occurs nowhere else in the New Testament. It means, properly, to cut straight, to divide riuht; and the allusion here may be to a steward wlio makes a proper distribution to each one under his care of such things as his office and their necessities require. Comp. Notes on Matt..\iii. 52. Some have supposed tiiat there is an allusion here to the Jewish priest, cutting or dividing the sacrifice into proper parts; others, that the allusion is to the Scribes dividing the law into sections; others, to a carver distributing Ibod to tiie guests at a feast. Robinson {Lex.) renders it, " rightly proceeding as to tiie word of tniih;" tiial is, righttTilIy and skilfully teaching the word of truth. The idea seems to be, that the minister of the gospel is to make a pro|>er distribution of that word, adapting his instructions to the circumstances and wants of his hearers, and giving to each that which will be fitted to nourish the soul for hoaven. in. But shun profane and vain babblings. Notes, 1 Tun. vi. 20. *; For they will increase unto more ungodliness. Their tendency is to alienate the soul from God, and to lead to impiety. Such kinds of disputation are not merely a waste of time, they are productive of positivt

17 And their word will eat as doth a canker: ' of whom is Hymeneus and Philetus;

18 Who concerning the truth

mischief! A man fond of contention in religious things is seldom one wlio has much love for tlie practical duties of piety, or any very deep sense of the distinction between right and wrong. You will not usually look for him in the place of prayer, nor can you expect his aid in the conversion of sinners, nor will you find that he has any very strict views of religious obligation.

17. A-'d their word. The word, or the discourses cf those wlio love vain and idle dispi stations. ■[ Will eat as doth a canker. Marg., gangrene. This word — ^a'yypaw'a— occurs nowhere else in the Ne\Y Testament. It is derived from ypaito, ypaivco, graio or graino, to devour, corrode, and means gangrene or mortification — the death of a part, spreading, nnless arrested, by degrees over the whole body. The words rendered ' will eat,' mean loill have nutriment; that is, will spread over and consume the healthful parts. It will not merely destroy the parts immediately affected, but will extend into tlie surrounding healthy parts and destroy them also. So it is with erroneous doctrines. They willnot merely eat out the truth in the pai'- ticular matter to which they refer, but they will also spread over and corrupt other truths. The doctrines of religion are closely connected, and are dependent on each other — like the different parts of the human body. One cannot be corrupted without affecting those adjacent to it, and unless checked, the corruption will soon spread over the whole. ^ Of whom is Hymeneus and Philetus. In regard to Hymeneus, see Notes on 1 Tim. i. 20. Of Phdetus nothing more is known. They have

have erred, " saying * That the resurrection is past already; and overthrow the faith of some. 19 Nevertheless the foundation

gained an undesirable immortality, destined to be known to the end of time only as the advocates of error.

18. \\'ho concerning the truth have erred. To what extent they had erred is unknown. Paul mentions only one point — that pertaining to the resurrection; but says that this was like a gangrene. It would certainly, unless checked, destroy all the other doctrines of religion. No man can safely hold a single error, any more than he can safely have on«e part of his body in a state of mortification. If Saying, that the resurrection is past already. It is not known in what form they held this opinion. It may have been, as Augustine supposes, that they taught that there was no resurrection but that which occurs in the soul when it is recovered from tlie death of sin, and made to live anew. Or it may be that they held that those wliO had died had experienced all the resurrection which they ever would, by passing into another state, and receiving at death a spiritual body fitted to their mode of being in the heavenly world. Whatever was the form of the opinion, the apostle regarded it as a most dangerous error, for just views of the resurrection undoubtedly lie at the foundation of correct apprehensions of the christian system. Comp. Notes on 1 Cor. XV. 12 — 19. ^ And overthrow the faith of some. That is, on this point, and as would appear on all the correlative subjects of christian belief Comp. 1 Tim. i. 19, 20.

19. JSeverthless the foundation of God is sure. Ma.Tg., steady. The meaning is, that tliough some had been turned away by the arts of these errorists, yet the foundation of the

" of God stnndeth ' sure, havinqr this seal, Tlio Lord * knovveth church which God had laid remained firm. Comp. Eph. ii. 20, " And are built uptm the Ibundatioii of the apostles and prophets, Jesus Clirist hin>- Beir being the chief comer-stone." As lonjT as tliis tbundation remained firm, there was no reason to be troubled from the few instances of apostasy which had occurred. Comp. Ps..\i. 3. It is not uncommon to compare tlie church to a building erected on a solid foundation. Eph. ii. 20. 21. 1 Cor. iii. 9, 10. Matt xvi. 18. ^, Jliiiin-i this seal. Or rather a seal with this inscription. The word seal is sometimes used to denote the instrument by whicli an impression is made, and sometimes • le impicssion or inscription itself..; seal is used for security (Matt x.\vii. 66), or as a mark of genuineness. Rev. i.\. 4. The seal here is one that was affixed to the foundation, and seems to refer to some inscription on the foundation-stone whicli always remained there, and which denoted the character and design of the edifice. Tiie allusion is to tlie custom, in rearing an edifice, of inscribing the name of the builder and tiiC design of the edifice on the corner-stone. See Rosenmuller, Alte u. neue Morgenland, No. 405. So the church of Christ is a building reared by the hands of God. Its foundation has been firmly and securely laid, and on that foundation there is an inscription always remaining which determines Uie character of the edifice. ^\ The /jurd kniitceth litem that are his. Tiiis is one of the in.«criptions on tlie foundation-stone of the cliiirch, which seems to mark the character of the building. It always stands there, no matter who apostatizes. It is at the them that are his. Aiul, liOt •every one that namcth the name of Christ depart from iniquity.

showing that no one can deceive

God; that he is intimately acquainted with all who enter that building; and that in the multitudes whicli enter there, tlie friends and the foes of God are intimately known. He can separate his own friends from ail others, and his constant care will be extended to all who are truly his own, to keep them from falling. This has the appearance of being a quotation, liut no such passage is found in the Old Testament in so many words. In Nalium i. 7, the following words are found: " And he knoweth them that trust in him;" and it is possible that Paul may have liad that in his eye; but it is not necessary to sup|)ose that he designed it as a quotation. A phrase somewhat similar to this is found in Num. xvi. 5, "the Lord will show who are his," rendered in tiie Septuagint, " God knoweth who are his;" and Whitby supposes that this is the passage referred to. But whether Paul had these passages in view or not, it is clear that he meant to say that it was one of the fundamental things in religion, that God knew who were his own people, and that he would preserve them from the danger of making shipwreck of their faith. *^ And, Lei evrry one that namelh the name of Christ de part from iniquity. This is the other seal or inscription which is made on the foundation which God has laid. The foundation has two inscriptions — the first implying that God knows all who are his own p«'oplc; the other, that all who arc his professed people should de|)art from evil. This is not found in so many words in tlie Old Testament, and, like tiie former, it is not to be regarded as a quotation. The iiicana fearful inscripliou — i ing.s, that it is an eleiueolary pni>-

20 But in a great house there nre not only vessels " of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.

21 If ' a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and

ciple in the true church, that all who become members of it should lead holy lives. It was also true that tliey toould lead holy lives, and amidst all the defections of errorists, and all their attempts to draw away others from the true faith, those niifht be known to be the true people of God who did avoid evO.

20. But in a great house. Still keeping up the comparison of the church with a building. The idea is, that the church is a large edifice, and that in such a building we are not to expect entire uniformity in all the articles which it contains. — IT There are not only vessels of gold and of silver, Sic. You are not to expect to find all the articles of furniture alike, or all made of the same material. Variety in the form, and use, and material, is necessary in furnishing such a house. 'S Ajid some to honour, and some to dishonour. Some to most honourable uses — as drinking-vessels, and vessels to contain costly viands, and some for the less honourable purposes connected with cooking, &c. Tlie same thing is to be expected in the church. See this idea illustrated at greater length under another figure in the Notes on 1 Cor. xii. 14-— 26. Uomp. Notes, Rom. ix. 21. The application here seems to be, that in the church it is to be presumed that there wdl be a great variety of gifts and attainments, and that we are no more to expect that all wdl be alike, than we are that all the vessels in a large house will be made of gold.

meet for the master's use, and prepared "^ unto every good work. 22 Flee ''also youtlifui lusts: but ' folIoAv righteousness, faith, charit}^, peace, with them that call ^ on the Lord out of a pure heart.

21. If a man therefore purge himself from these, he shall be a vessel unto honour. If a man cleanse or purify himself Comp. Notes on John XV. 2. The word '■these' refers, here, to the persons represented by the vessels of wood and of earth — the vessels made to dishonour, as mentioned in the previous verse. The idea is, that if one would preserve himself from the corrupting influence of such men, he would be fitted to be a vessel of honour, or to be employed in the most useful and honourable service in the cause of his Master. On the word vessel, see Notes on Acts ix. 15. 1[ And meet for the Masler^s use. Fit to be employed by tlie Lord Jesus in promoting his work on earth.

22. Flee also youthful lusts. Such passions as youth are subject to. On the word^ee, and the pertinency of its use in such a connection, see Notes on 1 Cor. vi. 18. Paul felt that Timothy, then a young man, was subject to the same passions as other young men; and hence his repeated cautions to him to avoid {ill those things, arising from his youth, which might be the occasion of scandal. Comp. Notes on 1 Tim. iv. 12; V. 2. It is to be remembered that this epistle is applicable to other ministers, as well as to Timotliy; and, to a young man in the ministry, no counsel could be more appropriate tlian to ' FLEE from youthful lusts,■' not to indulge for a moment in those corrupt passions to which youth are subject, but to cultivate the pure and

23 But foolish and unlearned

aueslions " avoid, knowini:^ that ley do gender strifes.

Bobcr virtues wliich become tlie ministerial office. ^ But follow riffhteousness, &c. Comp. Notes on Ileb. xii. 14. The general ineaninjr liere

15, that lie was to practise all that is good and virtuous, lie was to practise risxhteimsucss, or justice and equity, in all his dealings with men; ftiitli^ar tidelity in his duties; churitij, or love to all men (Notes, 1 Cor. xiii.); peace, or harmony and concord witii all others. What virtues could be more appropriate for a minister of the gosjjel 7 •[ With them that call on the Lord out of a pure heart. That is, with all Christians,

' o are often characterized as those I call on the Lord. 1 Cor. i. 2.;..,inp. Acts ix. 11. In all his intercourse with them, Timothy was to manifest the virtues above recomiided. But not with them alone. ' \\ ould be incumbent on him to exhibit the same virtues in his intercourse with all.

'2''i. But foolish and unlearned questidus avoid. See Notes on ver.

16. Conip. Notes on 1 Tim. i. 4. 6; iv. 7. The word unlearned, here, means triflinsr; that which does not tend to edijiculion; stupid. The Greeks and the Hebrews were greatly given to controversies of various kinds, and many of the questions discussed pertained to points which could not be settled, or which, i/* settled, were of no imiwrtance. Such has been the character of no small part of the disputes which have agitated the world. Paul correctly pays that the only efl'ect of."'ich disputes is to engender harsh contention. Points of real imp<jrtance can be discussed with no injurj' to the lemp'^r; but men cannot safely dispute alxiul trifles.

24 And the servant of tlie Lord must not strive; but be gentle unto all men, apt to teach, ' patient,

Referring here primarily to the cluistian minister, but applicable to all Christiaiis; tor all profess to be the servants of tlic Lord. ^ Musi not strive. He may cahnly inquire aller truth; he may discuss points of morals, or theology, if he will do it with a proper spirit; he may "contend earnestly for tlio faith once delivered to the saints" (Jude 3); but he may not do that wliich is here mentioned as strife. The Greek word — nd^ia- ^ — commonly denotes, to f<; hi, to make tear, to contend. In John vi. 52. Acts vii. 20. 2 Tim. ii. 24, it is rendered strnve,and strive; in James iv. 2, fight. It is not elsewhere used in the New Testament. The meaning is, that the servant of Christ should be a man of peace. He should not indulge in the feelings which commonly give rise to contention, and which commonly characterize it. He should not struggle for mere victory, even when endeavouring to maintain truth; but should do this, in all cases, with a kind spirit, and a mild temper; with entire candour; with nothing designed to provoke and irritate an adversary; and so that, whatever may be the result of the discu.ssion, 'the bond of peace' may, if possible, be preserved. Comp. Notes, Rom. xii. 18. IT But be erentle unto all men. Notes, 1 Thess. ii. 7. The word rendered gentle, does not occur elsewhere in the New Te.-itilmc.^t. It means that the christian minister is to be meek and mild towards all, not dispuUitious and quarrelsome. «f Apt to teach. Notes 1 Tim. iii.2. *[ Patient. M:\.rg., forbearing. The Greek word here used does not el.^ewliere occur in the New Testament. It means, patient under evUs and injuries. Robinson, Ia:x.-—

25 In meekness " instructing those that oppose themselves; if

25. In meekness instructing those that oppose themselves. That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently instructing them. Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our busmess with them is, calmly to show them what the truth is. If they are angry, ice are not to be. If they oppose the truth, we are still calmly to state it to thern. If they are slow to see it, we are not to become weary or impatient. Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety'! Let it be remembered, also, that this is not only beautiful and proper in itself; it is the icisest course, if we would bring others over to our opinions. You are not likely to convince a rnan that you are right, and that lie is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party, and, from self-re- Bpect, or pride, or anger, he will endeavour to defend liis own opinions, and will not yield to yours. Meekness and gentleness ara the very best things, if you wish » convince another that he is wrong. Win his

God peradventure * will give them repentance to the acknowledging '■ of the truth.

heart first, and then modestly and kindly show him what the truth is, in as few words, and with as unassuming a spirit, as possible, and you have him. •[ If God peradventure will give them repentance, &c. Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that tiiey will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth. Comp. Acts xi. 18. The word rendered peradvenlure, here — fir^Ttoti — means, usually, not even, never; and then, that never, lest ever — the same as lest perhaps. It is translated lest at any time. Matt. iv. 6; v. 25; xiii. 1-5. Mark iv. 12. Luke xxi. 34; lest, Matt. vii. 6; xiii. 29; xv. 32, et al.; lest haply, Luke xiv. 12. Acts v. 39. It does not imply that there was any chance about what is said, but rather that there was uncertainty in the mind of the speaker, and that tliere was need of caution lest something should occur; or, that anything was done, or should be done, to prevent something from happening. It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far '-is I have examined, give to it here — as implying a hope that God would give them repentance, &c. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament,

20 Ami that ilioy may ' recover tln'insc'lve's out of ihe snare niul whicli will refer the matter to tlia-e who Imil embraced the error, and not to God. It is this: 'In meekness inslructin<r those that appose them-ttlves (di-Ti5iort^ffittovj) hst — nr^noTt — Cio<l should pive them repentance, ajid they should recover themselves out of the snare of the devil,' &c. That is, they put themselves in this posture of opiwsition 60 that they shall not be broupht to repentance, and recover themselves. They do it with a precautionary view that tliey may not be thus brought to repentance, and be recovered to God. They Uike this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted. 'J(5. And that thetj mny recover iiisclvcs. Marg., awiike. The;il which is rendered rrcnver in text, and awake in the margin —.-.j.;/;4<-)'7ii — occurs nowhere else in the 5jew Testament. It properly means, to become sober again, as from inebriation; to awake from a deep sleep; and then, to come to a right mind, as one does who is aroused from a state of inebriety, or from sleep. The representation in this part of the verse implies that, while imder the influence of error, tljey were like a man into.xicated.or like one in deep slumber. From this state they were to be roused, as one is from sleep, or as a man is recovered from the stupor and dullness of intoxication. ^ Out ofihe snare of the devil. The snare which the devil has spread for them, and in which they have become entangled. There is a little confusion of metaphor iicre, since, in the tirst part of the verse, they are represented as asleep, or intoxicated; and, here, as taken in a snare. Yet the general idea is clear. In one port of tlie

» of the dev.l, who are taken 'cap live by him at his will.

verse, the mfluencc of error is represented as producing sleep, or stupor; in the other, as being taken in a snare, or net; and, in both, the idea is, that an cHort was to be made that ihey might be rescued from this perilous condition. ^ H'hn are taken captive 1)1/ him at his will. jNIarg., alivr. The Greek word means, i)roperly, to take alive; and tiien, to take captive, to win over (Luke v. 1()^ and then, to ensnare, or seduce. Here it means that they had been ensnared by the arts of Satan unto (fij) his ivill; that is, they were so influenced by him, that they com plied with his will. Another interpretation of this passage should be mentioned here, by which it is proposed to avoid the incongruousnesa of the metaphor oiawakirnr one from a snare. It is adopted by DcxJdridge, and is suggested also by Burder, as quoted by Rosenmuller, A. u. n. Mor- (Tcnlund. According to this, the relerence is to an artilice of fowlers, to scatter seeds impregnated with some intoxicating drugs, intended to lay birds asleep, that they may draw the snare over them more securely. There can be no doubt that such arts were practised, and it is |xissible that Paul may have alluded to it. Whatever is the allusion, the general idea is clear. It is an afl'ecting representation of those who have fallen into error. Tiicy are in a deep slumber. They are as if under the fatal influence of some stupefying potion. They are like birds taken alive in this stiite, and at the mercy of the fowler. They will remain in this condition, unle.-« they shall be roused by the mercy of God; and it is the business of' the nnnisters of religion to carry to thenn that jrospel call, which GckI is accustomed to bless in showing them their

THIS know also, that " in the last days perilous times shall come.

danger. That message should be contiiiually sounded in the ears of the sinner, with the prayer and the hope that God will make it the means of arousing him to seek his salvation.

In the first part of this chapter (vs. 1 — 8), Paul reminds Timothy of the great apostasy which was to be expected in the church, and states some of the characteristics of it. In ver. 9, he says that that apostasy would not always continue; but would be at some time arrested, and so arrested as to show to all men the folly of those who were concerned in it. In vs. 11, 12, he refers Timothy to his own manner of life in the midst of persecutions, as an encouragement to him to bear the trials which might be expected to occur to him in a similar manner. ' Perilous times' were to come, and Timothy might be expected to be called to pass through trials similar to those which Paul himself had experienced. [n those times the remembrance of liis example would be invaluable. In vs. 12, 13, he assures Timothy that persecutions and trials were to be expected by all who aimed to lead holy lives, and that it was as cer- 'tainly to be expected that evil men would become worse and worse. And in vs. 14 — 17, he exhorts him to be steadfast in maintaining the truth; and, to encourage him to do this, reminds him of his early training in the Holy Scriptures, and of the value of those Scriptures. To fhe Scriptures he might repair in all

2 For * men shall he lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

times of trial, and find support in the divine promises. What he had lea rned there was the inspired truth of God, and was able to make him wise, and to furnish him abundantly for all that he was to do or to suffer.

1. This know also. The object of this reference to the perilous times which were to occur, was evidently to show the necessity of using every precaution to preserve the purity of the church, from the fact that such sad scenes were to open upon it. The apostle had dwelt upon this subject in his first epistle to Timothy (ch. iv.), but its importance leads him to advert to it again. ^ In the last days. Under the gospel dispensation; some time in tiiat period during Vv^hich the affairs of the world will be closed up. See Notes, 1 Tim. iv. 1, and Heb. i. 2. T[ Perilous times shall come. Times of danger, of persecution, and of trial. On the general meaning of this passage, and the general characteristics of those times, the reader may consult the Notes on 2 Thess. ii. 1 — 12, and 1 Tim. iv. 1 — 3. There can be no doubt that in all these passages the apostle refers to the same events.

2. For men shall be lovers of their own selves. It shall be oTie of the characteristics of those times that men shall be eminently selfish — evidently under the garb of religion. Ver. 5. The word here used — ^i^av T'oj — does not elsewhere occur in the New Testament. It means a lover of one's self, seljish. Such a lovo of self as to lead us to secure oui salvation, is proper. But this interferes with t ae rights and happiness of no other persons. The selfishness

3 Without natural affection, trucc-brcakcns, ' false accusers, incontinent, tierce, despisers of those that are good,

which is conilomncd, is that regard to our own interests whicli interferes with the rights and comforts of others; which makes self the central and leading object of living; and which tramples on all that would interfere with that. As such, it is a base, and hateful, and narrow passion; but it has been so common in the world that no one can doubt the correctness of the prophecy of the apostle that it would e.xist " in lite last rimes." •[ Coietovs. Gr., Lovers of er; i. e., of money. Luke vi. 11.:es, 1 Tim. vi. 10. •[ Boasters. es, Rom. i. 30. IT Proud. Notes,::i. i. 30. •[ Blasphemers. See cj, Matt i.\. 3. 'J Disobedient parents. See Notes on Rom. i. •" Unthankful. See Luke vi. The word here used occurs in...u New Testament only in these two places. Ingratitude has always been regarded as one of the worst of crimes. It is said here that it would characterize that wicked age of which the apostle speaks, and its prevalence would, as it always does, mdicate a decline of religion. Religion makes us grateful to every benefactor — to God, and to man. f Unholy. Notes, 1 Tim. i. 9.

3. Wilhoitl natural affection. See Notes on Rom. i. 31. «r Trucebreakers. The same word in Rom. i. 31, is rendered implacable. See Notes on that verse. It properly means icithout treaty; that is, those who are averse to any treaty or compact It may thus refer to those who are unwilling to enter into any agreement; that is, cither those who are unwilling to be reconciled to others when there is a variance — implacable; or those who rf».sreirflr</ treaties or ai^reements. In either case, this

4 Traitors, * heady, high-minded, * lovers of pleasures more than lovers of God;

marks a very corrupt condition of society. Notlung would be more indicative of the lowest state of degradation, than that in which all compacts and agreements were utterly disregarded. ^ False accusers. ^larg., makebates. The word rnakebate means one who excites contentions and quarrels. Webster. The Greek here is 6tci,3oXoi — devils — the primitive meaning of wliich is, calumniator, slanderer, accuser. Comp. Notes on 1 Tim. iii. 11, where tlie word is rendered slanderers. ^ Incontinent. 1 Cor. vii. 5. Literally, without strenprth; that is, without strength to resist tiie solicitations of passion, or who readily yield to it 'd Fierce. The Greek "word used here — dtruipoj — does not elsewhere occur in'tlic New Testament. It means unc^entle, harsh, severe, and is the opposite of gentleness and mildness. Religion produces gentleness; the want of it makes men rough, harsh, cruel. Comp. Notes on ch. ii. 2-1. ^i Despisers of those that are good. In Titus i. 8, it is said of a bishop that he must be " a lover of good men." This, in every condition of life, is a virtue, and hence the opposite of it is here set down as one of the characteristics of that evil age of which the apostle speaks.

4. Traitors. Tliis word is u.«cd in the New Testament only here and in Luke vi. IG, Acts vii. o2. It means any one who betrays — whether it be a friend or his co^mtry. Treason has been in all ages reganl ed as one of the worst crimes tliat man can commit IJlcady. The same word in Acts xix. 30, is rcn dcred rashly. It occurs only tlicre and in this place in the New Testa

5 Having » a form of godliness, but denying the power thereof: from such turn away.

menu It properly means falling forwards; prone, inclined, ready to do anything; then 'precipitate, headlong, rash. It is opposed to that which is deliberate and calm, and here means that men would be ready to do anything without deliberation, or concern for the consequences. They would engage in enterprises which would only disturb society, or prove their own ruin. ^ High-minded. Literally, puffed up. Comp. Notes on 1 Tim. iii. 6, where the same word is rendered lifted up with pride. The meaning is, that they would be inflated with pride or selt-conceit. IF Lovers of pleasures more than lovers of God. That is, of sensual pleasures, or vain amusements. This has been, and is, the characteristic of a great part of the world, and has often distinguished even many who profess religion. Of a large portion of mankind it may be said that this is their characteristic, that they live for pleasure; they have no serious pursuits; they brook no restraints which interfere with their amusements, and they greatly prefer the pleasures to be found in the gay assembly, in the ball-room, or in the place of low dissipation, to tho friendship of their Creator.

5. Havipg a form of godliness. That is, they profess religion, or are in connection with the church. This shows that the apostle referred to some great corruption in the church; and there can be little doubt that he had his eye on the same great apostasy to which he refers in 2 Thess. ii., and 1 Tim. iv. All these things to which he refers here have been practised and tolerated in that apostate churcii, while no body of men, at any time, have been more zealous in maintaining a form of godliness;

G For of tills sort are they which '' creep into houses, and lead captive silly w'omen laden

that is, in keeping up the forms of religion. T[ But denying the power thereof Opposing the real power of religion; not allowing it to exert any influence in their lives. It imposes no restraint on their passions and carnal propensities, but in all respects, except in the for7n of religion, they live as if they had none. This has been common in the world. The most regular and bigoted adherence to the forms of religion furnishes no evidence in itself that there is any true piety at heart, or that true religion has any actual control over the soul. It is much easier for men to observe the forms of religion than it is to bring the heart under its controlling influence. ^ From such turn away. Have no intercourse with them as if they were Christians; show no countenance to their religion; do not associate with them. Comp. 2 John 10, 11. Notes, 2 Cor. vi. 17.

6. For of this sort are they which creep into houses. Who go slyly and insidiously into families. TJiey are not open and manly in endeavouring to propagate their views, but they endeavour by their address to ingratiate themselves first with weak women, and through them to influence men. Comp. Titus i. 11. The word translated ' creep into,' is rendered by Doddridge, insinuate themselves: by Bloomfield, wind their way into, in the manner of serpents; by Bretschneider, deceitfully enter; by Robinson and Passow, go in, enter in. It is not certain that the idea of deceit or cunning is contained in this word, yet the whole complexion of the passage implies that they made their way by art and deceitful tricks. IT And lead captive silly women. One of the tricks aJ- with sins, led away with divers lusts, 7 Ever learning, and never able ways played by the advocates of error, and one of tlie ways by which tiiey seek to promote their purposes. Satiin began Ins work of temptation witli Evo rather tliiin with Adam, and the advocates of error usually follow his example. There are always weak-miniied women enough in any community to give an opportunity of practising tiiese arts, and otlen the aims of the impostor and deceiver can be best secured by appealing to them. Such women arc easily flattered; they are charmed by the graceful manners of religious instructors; they lend a will-

\ ing ear to anything that has the appearance of religion, and their hearts are open to anything that promises to advance the welfare of the world. At the same time, they are just such persons as the propagators of error

1 can rely on. They have leisure; they have wealth; they are busy; they move about in society, and by tlieir activity they obUiin an influence to which they are by no means entitled by their piety or tiilents. There are, indeed, very many women in the world who cannot be so easily led away as men; but it cannot be denied also that there are ihose who are just adapted to the purjxises of such as seek to spread plausible error. The word rendered sillij wiimeu, means properly little women, and tlien iceuk women. — ^ Laden with sins. With so many sins that they seem to bo burdened with them. The idea is, that they are under the influence of sinful desires and propensities, and hence are better adapted to tlie purposes of deceivers. «[ Led away with divcr.f lusts. With various kinds of passions or desires — trttbi^ii'aj — such as pride, vanity, the love of novelty, or a siisceptibility to flattery, so as to come to the knowledge of the truth.

8 Now as Jannes and Jambrea

to make them an easy prey to deceivers.

7. Ever learning. That is, these ♦silly women;' for so the Greek demands. The idea is, that they snm to be disciples. They put themselves wholly under the care of these professedly religious teachers, but they never acquire the true knowledge of the^way of salvation. •[ And never able to come to the knowledge of the truth. They may learn many things, but the true nature of religion they do not learn. Tliere are many such persons in the world, who, whatever attention they may pay to religion, never understand its nature. Many obtain much speculative acquaintance with the doctrines of Christianity, but never become savingly acquainted with the system; many study the constitution and government of the church, but remain strangers to practical piety; many become familiar with the various philosophical theories of religion, but never become truly acquainted with what religion is; and many embrace visionary theories, who never show that they are influenced by tlie spirit of the gospel. Nothing is more common than for persons to be very busy and active in religion, and even to hum many things about it, who still remain strangers to the saVing power of the gosj)ci.

8. A'om as Jannes and Jnmhres withstood Mose.s. The names of these two men arc not elsewhere mentioned in the Bible. They are supposed to have been two of the magicians who resisted Mtises (Ex. vii. 11, et a/.), and who opposed their miracles to those of Moses and Aaron. It is not certain where the ajxKtle obtained their names; but they are frequently mentioned by

"withstood Moses, so do these also resist the truth: men * of cor-

nipt minds, ' reprobate concerning

9 But they shall proceed no

the Hebrew writers, and also by other writers; so that there can be na reasonable doubt that their names were correctly handed down by tradition. Nothing is more probable than that the names of the more distinguished magicians who attempted to imitate the miracles of Moses, would be preserved by tradition; and though they are not mentioned by Moses himself, and the Jews have told many ridiculous stories respecting them, yet this should not lead us'^to doubt the truth of the tradition respecting their names. A full collection of the Jewish statements in regard to them may be found in Wetstein, in loc. They are also mentioned by Pliny, Nat. Hist. xxx. 7; and by Numenius, the philosopher, as quoted by Eusebius, ix. 8, and Origen, against Celsus, p. 199. See Wetstein. By the rabbinical writers, they are sometimes mentioned as Egyptian magicians who opposed Moses in Egypt, and sometimes as the sons of Balaam. The more common account is, that they were the princes of the Egyptian magicians. One of the Jewish rabbins represents them as having been convinced by the miracles of Moses, and as having become converts to the Hebrew religion. There is no reason to doubt that these were in fact the leading men who opposed Moses in Egypt, by attempting to work counter miracles. The point of the remark of the apostle here, is, that they resisted Moses by attempting to imitate his miracles, thus neutralizing the evidence that he was sent from God. In like manner, the persons here referred to, opposed the progress of the gospel by setting up a similar claim to that of the apostles; by pretending to have as much autliority as they had; and by thus neutralizing the claims of the true religion, and leading off weak-minded persons from the truth. This is often the most dangerous kind of opposition that is made to religion. •[[ 31en of corrupt minds. Comp. Notes, 1 Tim. vi. 5. If Reprobate concerning the faith. So far as the christian faith is concerned. On the word rendered reprobate, see Notes on Rom. i. 28. 1 Cor. ix. 27, rendered cast-away; 2 Cor. xiii. 5. The margin here is, " of no judgment." The meaning is, that in respect to the christian faith, oi the doctrines of religion, their views could not be approved, and they were not to be regarded as true teachers of religion.

9. But they shall proceed no further. There is a certain point beyond which they will not be allowed to go. Their folly will become manifest, and the world will understand it. The apostle does not say how far these false teachers would be allowed to go, but that they would not be suffered always to prosper and prevail. They might be plausible at first, and lead many astray; they might, by art and cunning, cover up the real character of their system; but there would be a fair develoi>- ment of it, and it would be seen to be folly. The apostle here may be understood as declaring a general truth in regard to error. It often is so plausible at first, that it seems to be true. It wins the hearts of many persons, and leads them astray. It flatters them personally, or it flatters them with the hope of a better state of things in the church and the world. But the time will always come when men will see the folly of it Error will advance only to a

further: for their folly shall be manifest unto all men, as their's also was.

certain point, when it will be seen To be ralscliood and folly, and when the world will arit:o ami cast it oil". In some cases, this point may be slower in being reached than in otliers; but there is a point, beyond which error will not go. At the reformation under Luther, that point had been readied, wiien the teachings of the jjreat apostasy were seen to be " folly," and when the awakened intellect, of the world would allow it to ' proceed no farther,' and aroused itself and tlirew it off. In the workings of society, as well as by the direct appointment of God, there is a point beyond whicli error cannot prevail; and hence there is a certainty that truth will finally triumph. If For their Jolly shall be manifest unto all men. The world will see and understand what they are, and what they teach. By smooll. sophistry, and cunninnf arts, they will not be able always to deceive mankind. *J, As their^s also was. Tliat of Janncs and Jambres. Tliat is, it became manifest to all tiiat they could not compete with Moses and Aaron; that their claims to the power of working miracles were tlie mere arts of magicians, and that they had set up pretensions which they could not sustain. Comp. Ex. viiL 18, 19. In regard to the lime to whicii the apostle referred in this description, it has already been observed (Notes on ver. 1), that it was probably to that great apostisy of the ' latter days,' which he has described in 2 Thess. ii. and 1 Tim. iv. But there seems to be no reason to doubt that he had his eye immediately on some persons wlio had appeared then, and who had evinced come of the traits which would ciiaracterize the great apostasy, and whose conduct showed that the {p:eat

10 But thou ha.st ' fully known my doctrine, manner of life, pur-

"falling away" had already commenced. In 2 Thess. ii. 7, he saya that the "mystery of iniquity" was already at work, or was even then manifesting itself; and there can be no doubt that the apostle saw that there had then commenced what he knew would yet grow up into the great defection from the truth. In some persons, at tliat time, who had the form of godliness, but who denied its power; who made use of insinuating arts to proselyte the weak and the credulous; who endeavoured to imitate the true apostles, perhaps by attempting to work miracles, as Jannes and Jambres did, he saw the germ of what was yet to grow up into so gigantic a system of iniquity as to overshadow the world. Yet he consoled Timothy with the assurance that there was a point beyond which the system of error would not be allowed to go, but where its folly must be seen, and where it would be arrested.

10. But thou hast fully known my doctrine, &c. Marg., been a diligent follower of. The margin is more in accordance with the usual meaning of the Greek word, which means, properly, to accompany side by side; to follow closely; to trace out; to examine (Luke i. 3), and to conform to. The meaning here, however, seems to be, that Timothy had an opportunity to follow out; i. e., to examine closely the manner of life of the apostle Paul. He had been so long his companion, that he had had the fullest opportunity of knowing how he had lived and taught, and how he had lx>nic persecutions. The object of this reference to his own life and sufi'erinjrs is evidently to encourage Timothy to bear persecutions and trials in the ^ame manner Comp. ver. LL He saw in the events which began already to develope themselves, that trials must be expected; he knew that all who would live holy lives must suffer persecution; and hence he sought to prepare the mind of Timothy for the proper endurance of trials, by a reference to his own case. The word doctrine, here, refers to his teaching, or manner of giving instruction. It does not refer, as the word now does, to the opinions which he held. See Notes on 1 Tim. iv. 16. In regard to the opportunities which Timothy had for knowing the manner of Paul's life, see the introduction to the epistle, and Paley, Hor. Paul., «i loc. Timothy had been the companion of Paul during a considerable portion of the time after his conversion. The persecutions referred to here (ver. 11) are those which occurred in the vicinity of Timothy's native place, and which he would have had a particular opportunity of being acquainted with. This circumstance, and the fact that Paul did not refer to other persecutions in more remote places, is one of the ' undesigned coincidences,^ of which Paley has made so much in his incomparable little work — the HorcE PaulincB. T[ Manner of life. Literally, leading, guidance,■ then, the method in which one is led — his -manner of life. Comp. Notes, 1 Thess. ii. 1. «[ Purpose. Plans, or designs. ^ Faith. Perhaps fidelity, or faithfiilness. % Long-suffering. With the evil passions of others, and their eflbrts to injure him. See the word explained in the Notes on 1 Cor. xiii. 4. f Charity. Notes, 1 Cor. xiiL ^' Patience. "A calm temper, which

secutions I endured: but out of tliem all 'the Lord delivered me. 12 Yea, and all that will live godly in Christ Jesus shall suffei persecution.

suffers evils without murmuring oi discontent." Webster.

11. Persecutions. On the meaning of this word, see Notes on Matt. V. 10. ^Afflictio7is. Trials of other kinds than those which arose from persecutions. The apostle met them everywhere. Comp. Notes, Acts xx. 23. ^ Which came unto me at Antioch. The Antioch here referred to is not the place of that name in Syria (Notes, Acts xi. 19); but a city of the same name in Pisidia, in Asia Minor. Notes, Acts xiii. 14. Paul there suffered persecution from the Jews. Acts xiii. 45. ^ At Iconium. Notes, Acts xiii. 50. On the persecution there, see Notes on Acts xiv. 3 — 6. 1[A? Lystra. Acts xiv. 6. At this place. Paul was stoned. Notes, Acts xiv. 19. Timothy was a native of either Derbe or Lystra, cities near to each other, and was doubtless there at the time of this occurrence. Acts xvi. 1. *^But out of them all the Lord delivered me. See the history in the places referred to in the Acts.

12. Yea, and all that will live godly in Christ Jes7is shall suffer persecution. Paul lakes occasion from the reference to his own persecutions, to say that his case was not peculiar. It was the common lot of all who endeavoured to serve their Redeemer faithfully; and Timothy himself, therefore, must not hope to escape from it. The apostle had a particular reference, doubtless, to his own times; but he has put his remark into the most general form, as applicable to all periods. It is undoubtedly true at all times, and will ever be, that they who are devoted

(/hristians — wlio live »i the Saviour did — and wlio carry oil his principles always, will cxpcience s^omc lorm of persecution. Tlio essence of pcrsocution consists in subject iuir a person to injury or tlisadvantaire on accniinl o/ his opinions. It is soinethinjj more than meclinnf his opinions by argrnment, which is always right and proper; it is inflictincj some injury on liim; depriving him of some privilege, or right; subjecting him to some disadvantage, or placing him in less favourable circumstances, on account of his sentiments. This may be citlier an injury done to his feelings, his family, his reputation, his property, his liberty, his influence; it may be by depriving him of an oflBcc w hich he held, or preventing him from obtaining one to which he is cligil)le; it may be by subjecting him to fine or imprisonment, to banishment, torture, or death. If", in any manner, or in any way, he is subjected to disadvantage on account of his religious opini 'IIS, and deprived of any immunities and rights to which he would be otherwise entitled, this is persecution. Now, it is doubtless as true as it ever was, that a man who will live as the Saviour did, will, like him, be subjected to some such injury or disadvantage. On account of his opinions, he maybe held up to ridicule, or treated with neglect, or excluded from society to which his attainments and manners would otherwise introduce him, or shunned by those who might otherwise value hid friendship. These things may be expected in the best time?, and under the most favourable circum- 6tanc»'s; and it is known that a large p:irt of Uie history of the world, in its relation to the church, is nothing more than a history of persecution, it follows, from this, (1.) that they who make a profession of religion, should come prepared to be persecuted. It siiould be considered as one of the proper (lualificationa for mcml)crship in the church, to be icilliiitr to bear persecution, and to resoUc not to shrink from any duty in order to avoid it. (2.) They who are persocutefl for their opinions, should consiilcr that this mntj be one evidence that they have the spirit of Christ, and are his true friends. They should remember that, in this respect, they arc treated as the Master was, and are in the goodly company of the prophets, apostles, and martyrs; for they were all persecuted. Yet, (:<.) if we are persecuted, we should carefully inquire, before we avail ourselves of this consolation, whether we are persecuted because we ' live godly in Christ Jesus,' or for some other reason. A man may embrace some absurd opinion, and call it religion; he may adopt some mode of dress irresistibly ludicrous, from the mere love of singularity, and may call it conscience; or he may be boorish in his manners, and uncivil in his deportment, outraging all the laws of social lite, and may call this 'deadness to the world;' and for these, and similar things, he may be contemned, ridiculed, and despised. But let him not infer, therefore, that he is to be enrolled among the martyrs, and that he is certainly a real Christian. That persecution which will properly furnish any evidence that we are the friends of Christ, must be only that which is ' Ibr righteousness sik<;' (Matt. v. 10). and must be brought upon us in an honest eflort to obey the commands of God. (4.) Let those who have never been persecuted in any way, inquire whether it is not an evidence that they have no relijjion. If they had been more faithtiil, and more like their Master, would they have always escaped? And may not theit freedom from it prove tliat they have surreiidtred the principlesof iht ir religion, w here they should hava uood firm, though