mh_parser/vol_split/54 - 1Timothy/Chapter 1.xml

<div2 id="iTim.ii" n="ii" next="iTim.iii" prev="iTim.i" progress="68.10%" title="Chapter I">
<h2 id="iTim.ii-p0.1">F I R S T   T I M O T H Y.</h2>
<h3 id="iTim.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="iTim.ii-p1">After the inscription (<scripRef id="iTim.ii-p1.1" osisRef="Bible:1Tim.1.1-1Tim.1.2" parsed="|1Tim|1|1|1|2" passage="1Ti 1:1,2">ver. 1, 2</scripRef>) we have, I. The charge given to
Timothy, <scripRef id="iTim.ii-p1.2" osisRef="Bible:1Tim.1.3-1Tim.1.4" parsed="|1Tim|1|3|1|4" passage="1Ti 1:3,4">ver. 3, 4</scripRef>. II.
The true end of the law (<scripRef id="iTim.ii-p1.3" osisRef="Bible:1Tim.1.5-1Tim.1.11" parsed="|1Tim|1|5|1|11" passage="1Ti 1:5-11">ver.
5-11</scripRef>), where he shows that it is entirely agreeable to
the gospel. III. He mentions his own call to be an apostle, for
which he expresses his thankfulness, <scripRef id="iTim.ii-p1.4" osisRef="Bible:1Tim.1.12-1Tim.1.16" parsed="|1Tim|1|12|1|16" passage="1Ti 1:12-16">ver. 12-16</scripRef>. IV. His doxology, <scripRef id="iTim.ii-p1.5" osisRef="Bible:1Tim.1.17" parsed="|1Tim|1|17|0|0" passage="1Ti 1:17">ver. 17</scripRef>. V. A renewal of the charge
to Timothy, <scripRef id="iTim.ii-p1.6" osisRef="Bible:1Tim.1.18" parsed="|1Tim|1|18|0|0" passage="1Ti 1:18">ver. 18</scripRef>. And of
Hymenæus and Alexander, <scripRef id="iTim.ii-p1.7" osisRef="Bible:1Tim.1.19-1Tim.1.20" parsed="|1Tim|1|19|1|20" passage="1Ti 1:19,20">ver. 19,
20</scripRef>.</p>
<scripCom id="iTim.ii-p1.8" osisRef="Bible:1Tim.1" parsed="|1Tim|1|0|0|0" passage="1Ti 1" type="Commentary"/>
<scripCom id="iTim.ii-p1.9" osisRef="Bible:1Tim.1.1-1Tim.1.4" parsed="|1Tim|1|1|1|4" passage="1Ti 1:1-4" type="Commentary"/><div class="Commentary" id="Bible:1Tim.1.1-1Tim.1.4">
<h4 id="iTim.ii-p1.10">The Inscription and Apostolic
Benediction. (<span class="smallcaps" id="iTim.ii-p1.11">a.
d.</span> 64.)</h4>
<p class="passage" id="iTim.ii-p2">1 Paul, an apostle of Jesus Christ by the
commandment of God our Saviour, and Lord Jesus Christ, <i>which
is</i> our hope;   2 Unto Timothy, <i>my</i> own son in the
faith: Grace, mercy, <i>and</i> peace, from God our Father and
Jesus Christ our Lord.   3 As I besought thee to abide still
at Ephesus, when I went into Macedonia, that thou mightest charge
some that they teach no other doctrine,   4 Neither give heed
to fables and endless genealogies, which minister questions, rather
than godly edifying which is in faith: <i>so do.</i></p>
<p class="indent" id="iTim.ii-p3">Here is, I. The inscription of the epistle,
from whom it is sent: <i>Paul an apostle of Jesus Christ,</i>
constituted an apostle <i>by the commandment of God our Saviour,
and Lord Jesus Christ.</i> His credentials were unquestionable. He
had not only a commission, but a commandment, not only from God our
Saviour, but from Jesus Christ: he was a preacher of the gospel of
Christ, and a minister of the kingdom of Christ. Observe, God is
our Saviour.—<i>Jesus Christ, who is our hope.</i> Observe, Jesus
Christ is a Christian's hope; our hope is in him, all our hope of
eternal life is built upon him; Christ is in us the hope of glory,
<scripRef id="iTim.ii-p3.1" osisRef="Bible:Col.1.27" parsed="|Col|1|27|0|0" passage="Col 1:27">Col. i. 27</scripRef>. He calls
Timothy his own son, because he had been an instrument of his
conversion, and because he had been a son that served him, served
with him in the gospel, <scripRef id="iTim.ii-p3.2" osisRef="Bible:Phil.2.22" parsed="|Phil|2|22|0|0" passage="Php 2:22">Phil. ii.
22</scripRef>. Timothy had not been wanting in the duty of a son to
Paul, and Paul was not wanting in the care and tenderness of a
father to him.</p>
<p class="indent" id="iTim.ii-p4">II. The benediction is, <i>grace, mercy,
and peace, from God our Father.</i> Some have observed that whereas
in all the epistles to the churches the apostolical benediction is
<i>grace and peace,</i> in these two epistles to Timothy and that
to Titus it is <i>grace, mercy, and peace:</i> as if ministers had
more need of God's mercy than other men. Ministers need more grace
than others, to discharge their duty faithfully; and they need more
mercy than others, to pardon what is amiss in them: and if Timothy,
so eminent a minister, must be indebted to the mercy of God, and
needed the increase and continuance of it, how much more do we
ministers, in these times, who have so little of his excellent
spirit!</p>
<p class="indent" id="iTim.ii-p5">III. Paul tells Timothy what was the end of
his appointing him to this office: <i>I besought thee to abide at
Ephesus.</i> Timothy had a mind to go with Paul, was loth to go
from under his wing, but Paul would have it so; it was necessary
for the public service: <i>I besought thee,</i> says he. Though he
might assume an authority to command him, yet for love's sake he
chose rather to beseech him. Now his business was to take care to
fix both the ministers and the people of that church: <i>Charge
them that they teach no other doctrine</i> than what they have
received, that they do not add to the Christian doctrine, under
pretence of improving it or making up the defects of it, that they
do no alter it, but cleave to it as it was delivered to them.
Observe, 1. Ministers must not only be charged to preach the true
doctrine of the gospel, but charged to preach no other doctrine.
<i>If an angel from heaven preach any other doctrine, let him be
anathema,</i> <scripRef id="iTim.ii-p5.1" osisRef="Bible:Gal.1.8" parsed="|Gal|1|8|0|0" passage="Ga 1:8">Gal. i. 8</scripRef>. 2.
In the times of the apostles there were attempts made to corrupt
Christianity (<i>we are not as many, who corrupt the word,</i>
<scripRef id="iTim.ii-p5.2" osisRef="Bible:2Cor.2.17" parsed="|2Cor|2|17|0|0" passage="2Co 2:17">2 Cor. ii. 17</scripRef>), otherwise
this charge to Timothy might have been spared. 3. He must not only
see to it that he did not preach any other doctrine, but he must
charge others that they might not add any thing of their own to the
gospel, or take any thing from it, but that they preach it pure and
uncorrupt. He must also take care to prevent their regarding
<i>fables, and endless genealogies,</i> and strifes of words. This
is often repeated in these two epistles (as <scripRef id="iTim.ii-p5.3" osisRef="Bible:1Tim.4.7 Bible:1Tim.6.4 Bible:2Tim.2.23" parsed="|1Tim|4|7|0|0;|1Tim|6|4|0|0;|2Tim|2|23|0|0" passage="1Ti 4:7,6:4;2Ti 2:23"><i>ch.</i> iv. 7; vi. 4; 2 Tim. ii.
23</scripRef>), as well as in the epistle to Titus. As among the
Jews there were some who brought Judaism into Christianity; so
among the Gentiles there were some who brought paganism into
Christianity. "Take heed of these," says he, "watch against them,
or they will be the corrupting and ruining of religion among you,
for <i>they minister questions rather than edifying.</i>" That
which ministers questions is not for edifying; that which gives
occasion for doubtful disputes pulls down the church rather than
builds it up. And I think, by a parity of reason, every thing else
that ministers questions rather than godly edifying should be
disclaimed and disregarded by us, such as an uninterrupted
succession in the ministry from the apostles down to these times,
the absolute necessity of episcopal ordination, and of the
intention of the minister to the efficacy and validity of the
sacraments he ministers. These are as bad as Jewish fables and
endless genealogies, for they involve us in inextricable
difficulties, and tend only to shake the foundations of a
Christian's hope and to fill his mind with perplexing doubts and
fears. Godly edifying is the end ministers should aim at in all
their discourses, that Christians may be improving in godliness and
growing up to a greater likeness to the blessed God. Observe,
further, Godly edifying must be in faith: the gospel is the
foundation on which we build; it is by faith that we come to God at
first (<scripRef id="iTim.ii-p5.4" osisRef="Bible:Heb.11.6" parsed="|Heb|11|6|0|0" passage="Heb 11:6">Heb. xi. 6</scripRef>), and it
must be in the same way, and by the same principle of faith, that
we must be edified. Again, Ministers should avoid, as much as may
be, what will occasion disputes; and would do well to insist on the
great and practical points of religion, about which there can be no
disputes; for even disputes about great and necessary truths draw
off the mind from the main design of Christianity, and eat out the
vitals of religion, which consist in practice and obedience as well
as in faith, that we may not hold the truth in unrighteousness, but
may keep the mystery of the faith in a pure conscience.</p>
</div><scripCom id="iTim.ii-p5.5" osisRef="Bible:1Tim.1.5-1Tim.1.11" parsed="|1Tim|1|5|1|11" passage="1Ti 1:5-11" type="Commentary"/><div class="Commentary" id="Bible:1Tim.1.5-1Tim.1.11">
<h4 id="iTim.ii-p5.6">Timothy Reminded of His
Charge. (<span class="smallcaps" id="iTim.ii-p5.7">a.
d.</span> 64.)</h4>
<p class="passage" id="iTim.ii-p6">5 Now the end of the commandment is charity out
of a pure heart, and <i>of</i> a good conscience, and <i>of</i>
faith unfeigned:   6 From which some having swerved have
turned aside unto vain jangling;   7 Desiring to be teachers
of the law; understanding neither what they say, nor whereof they
affirm.   8 But we know that the law <i>is</i> good, if a man
use it lawfully;   9 Knowing this, that the law is not made
for a righteous man, but for the lawless and disobedient, for the
ungodly and for sinners, for unholy and profane, for murderers of
fathers and murderers of mothers, for manslayers,   10 For
whoremongers, for them that defile themselves with mankind, for
menstealers, for liars, for perjured persons, and if there be any
other thing that is contrary to sound doctrine;   11 According
to the glorious gospel of the blessed God, which was committed to
my trust.</p>
<p class="indent" id="iTim.ii-p7">Here the apostle instructs Timothy how to
guard against the judaizing teachers, or others who mingled fables
and endless genealogies with the gospel. He shows the use of the
law, and the glory of the gospel.</p>
<p class="indent" id="iTim.ii-p8">I. He shows the end and uses of the law: it
is intended to promote love, <i>for love is the fulfilling of the
law,</i> <scripRef id="iTim.ii-p8.1" osisRef="Bible:Rom.13.10" parsed="|Rom|13|10|0|0" passage="Ro 13:10">Rom. xiii. 10</scripRef>.</p>
<p class="indent" id="iTim.ii-p9">1. <i>The end of the commandment is
charity,</i> or love, <scripRef id="iTim.ii-p9.1" osisRef="Bible:Rom.13.8" parsed="|Rom|13|8|0|0" passage="Ro 13:8">Rom. xiii.
8</scripRef>. The main scope and drift of the divine law are to
engage us to the love of God and one another; and whatever tends to
weaken either our love to God or love to the brethren tends to
defeat the end of the commandment: and surely the gospel, which
obliges us to love our enemies, to do good to those who hate us
(<scripRef id="iTim.ii-p9.2" osisRef="Bible:Matt.5.44" parsed="|Matt|5|44|0|0" passage="Mt 5:44">Matt. v. 44</scripRef>) does not
design to lay aside or supersede a commandment the end whereof is
love; so far from it that, on the other hand, we are told that
though we had all advantages and wanted charity, we are but as
sounding brass and a tinkling cymbal, <scripRef id="iTim.ii-p9.3" osisRef="Bible:1Cor.13.1" parsed="|1Cor|13|1|0|0" passage="1Co 13:1">1 Cor. xiii. 1</scripRef>. <i>By this shall all men know
that you are my disciples, if you love one another,</i> <scripRef id="iTim.ii-p9.4" osisRef="Bible:John.13.35" parsed="|John|13|35|0|0" passage="Joh 13:35">John xiii. 35</scripRef>. Those therefore who
boasted of their knowledge of the law, but used it only as a colour
for the disturbance that they gave to the preaching of the gospel
(under pretence of zeal for the law, dividing the church and
distracting it), defeated that which was the very end of the
commandment, and that is love, love <i>out of a pure heart,</i> a
heart purified by faith, purified from corrupt affections. In order
to the keeping up of holy love our hearts must be cleansed from all
sinful love; our love must arise <i>out of a good conscience,</i>
kept without offence. Those answer the end of the commandment who
are careful to keep a good conscience, from a real belief of the
truth of the word of God which enjoins it, here called a <i>faith
unfeigned.</i> Here we have the concomitants of that excellency
grace charity; they are three:—(1.) A pure heart; there it must
be seated, and thence it must take its rise. (2.) A good
conscience, in which we must exercise ourselves daily, that we may
not only get it, but that we may keep it, <scripRef id="iTim.ii-p9.5" osisRef="Bible:Acts.24.16" parsed="|Acts|24|16|0|0" passage="Ac 24:16">Acts xxiv. 16</scripRef>. (3.) Faith unfeigned must also
accompany it, for it is love without dissimulation: the faith that
works by it must be of the like nature, genuine and sincere. Now
some who set up for teachers of the law swerved from the very end
of the commandment: they set up for disputers, but their disputes
proved vain jangling; they set up for teachers, but they pretended
to teach others what they themselves did not understand. If the
church be corrupted by such teachers, we must not think it strange,
for we see from the beginning it was so. Observe, [1.] When
persons, especially ministers, swerve from the great law of
charity—the end of the commandment, they will turn aside to vain
jangling; when a man misses his end and scope, it is no wonder that
every step he takes is out of the way. [2.] Jangling, especially in
religion, is vain; it is unprofitable and useless as to all that is
good, and it is very pernicious and hurtful: and yet many people's
religion consists of little else but vain jangling. [3.] Those who
deal much in vain jangling are fond and ambitious to be teachers of
others; they desire (that is, they affect) the office of teaching.
[4.] It is too common for men to intrude into the office of the
ministry when they are very ignorant of those things about which
they are ton speak: they understand neither what they say nor
whereof they affirm; and by such learned ignorance, no doubt, they
edify their hearers very much!</p>
<p class="indent" id="iTim.ii-p10">2. The use of the law (<scripRef id="iTim.ii-p10.1" osisRef="Bible:1Tim.1.8" parsed="|1Tim|1|8|0|0" passage="1Ti 1:8"><i>v.</i> 8</scripRef>): <i>The law is good, if a man use
it lawfully.</i> The Jews used it unlawfully, as an engine to
divide the church, a cover to the malicious opposition they made to
the gospel of Christ; they set it up for justification, and so used
it unlawfully. We must not therefore think to set it aside, but use
it lawfully, for the restraint of sin. The abuse which some have
made of the law does not take away the use of it; but, when a
divine appointment has been abused, call it back to its right use
and take away the abuses, for the law is still very useful as a
rule of life; though we are not under it as under a covenant of
works, yet it is good to teach us what is sin and what is duty. It
is not made for a righteous man, that is, it is not made for those
who observe it; for, if we could keep the law, righteousness would
be by the law (<scripRef id="iTim.ii-p10.2" osisRef="Bible:Gal.3.21" parsed="|Gal|3|21|0|0" passage="Ga 3:21">Gal. iii.
21</scripRef>): but it is made for wicked persons, to restrain
them, to check them, and to put a stop to vice and profaneness. It
is the grace of God that changes men's hearts; but the terrors of
the law may be of use to tie their hands and restrain their
tongues. A righteous man does not want those restraints which are
necessary for the wicked; or at least the law is not made primarily
and principally for the righteous, but for sinners of all sorts,
whether in a greater or less measure, <scripRef id="iTim.ii-p10.3" osisRef="Bible:1Tim.1.9-1Tim.1.10" parsed="|1Tim|1|9|1|10" passage="1Ti 1:9,10"><i>v.</i> 9, 10</scripRef>. In this black roll of
sinners, he particularly mentions breaches of the second table,
duties which we owe to our neighbour; against the fifth and sixth
commandments, <i>murderers of fathers and mothers, and
manslayers;</i> against the seventh, <i>whoremongers, and those
that defile themselves with mankind;</i> against the eighth,
<i>men-stealers;</i> against the ninth, <i>liars and perjured
persons;</i> and then he closes his account with this, <i>and if
there be any other thing that is contrary to sound doctrine.</i>
Some understand this as an institution of a power in the civil
magistrate to make laws against such notorious sinners as are
specified, and to see those laws put in execution.</p>
<p class="indent" id="iTim.ii-p11">II. He shows the glory and grace of the
gospel. Paul's epithets are expressive and significant; and
frequently every one is a sentence: as here (<scripRef id="iTim.ii-p11.1" osisRef="Bible:1Tim.1.11" parsed="|1Tim|1|11|0|0" passage="1Ti 1:11"><i>v.</i> 11</scripRef>), <i>According to the glorious
gospel of the blessed God.</i> Let us learn hence, 1. To call God
blessed God, infinitely happy in the enjoyment of himself and his
own perfections. 2. To call the gospel the glorious gospel, for so
it is: much of the glory of God appears in the works of creation
and providence, but much more in the gospel, where it shines in the
face of Jesus Christ. Paul reckoned it a great honour put upon him,
and a great favour done him, that this glorious gospel was
committed to his trust; that is, the preaching of it, for the
framing of it is not committed to any man or company of men in the
world. The settling of the terms of salvation in the gospel of
Christ is God's own work; but the publishing of it to the world is
committed to the apostles and ministers. Note here, (1.) The
ministry is a trust, for the gospel was committed unto this
apostle; it is an office of trust as well as of power, and the
former more than the latter; for this reason ministers are called
stewards, <scripRef id="iTim.ii-p11.2" osisRef="Bible:1Cor.4.1" parsed="|1Cor|4|1|0|0" passage="1Co 4:1">1 Cor. iv. 1</scripRef>. (2.)
It is a glorious trust, because the gospel committed to them is a
glorious gospel; it is a trust of very great importance. God's
glory is very much concerned in it. Lord, what a trust is committed
to us! How much grace do we want, to be found faithful in this
great trust!</p>
</div><scripCom id="iTim.ii-p11.3" osisRef="Bible:1Tim.1.12-1Tim.1.17" parsed="|1Tim|1|12|1|17" passage="1Ti 1:12-17" type="Commentary"/><div class="Commentary" id="Bible:1Tim.1.12-1Tim.1.17">
<h4 id="iTim.ii-p11.4">Perverters Reproved. (<span class="smallcaps" id="iTim.ii-p11.5">a.
d.</span> 64.)</h4>
<p class="passage" id="iTim.ii-p12">12 And I thank Christ Jesus our Lord, who hath
enabled me, for that he counted me faithful, putting me into the
ministry;   13 Who was before a blasphemer, and a persecutor,
and injurious: but I obtained mercy, because I did <i>it</i>
ignorantly in unbelief.   14 And the grace of our Lord was
exceeding abundant with faith and love which is in Christ Jesus.
  15 This <i>is</i> a faithful saying, and worthy of all
acceptation, that Christ Jesus came into the world to save sinners;
of whom I am chief.   16 Howbeit for this cause I obtained
mercy, that in me first Jesus Christ might show forth all
longsuffering, for a pattern to them which should hereafter believe
on him to life everlasting.   17 Now unto the King eternal,
immortal, invisible, the only wise God, <i>be</i> honour and glory
for ever and ever. Amen.</p>
<p class="indent" id="iTim.ii-p13">Here the apostle, I. Returns thanks to
Jesus Christ for putting him into the ministry. Observe, 1. It is
Christ's work to put men into the ministry, <scripRef id="iTim.ii-p13.1" osisRef="Bible:Acts.26.16-Acts.26.17" parsed="|Acts|26|16|26|17" passage="Ac 26:16,17">Acts xxvi. 16, 17</scripRef>. God condemned the false
prophets among the Jews in these words, <i>I have not sent these
prophets, yet they ran: I have not spoken to them, yet they
prophesied,</i> <scripRef id="iTim.ii-p13.2" osisRef="Bible:Jer.23.21" parsed="|Jer|23|21|0|0" passage="Jer 23:21">Jer. xxiii.
21</scripRef>. Ministers, properly speaking, cannot make themselves
ministers; for it is Christ's work, as king and head, prophet and
teacher, of his church. 2. Those whom he puts into the ministry he
fits for it; whom he calls he qualifies. Those ministers who are no
way fit for their work, nor have ability for it, are not of
Christ's putting into the ministry, though there are different
qualifications as to gifts and graces. 3. Christ gives not only
ability, but fidelity, to those whom he puts into the ministry: He
<i>counted me faithful;</i> and none are counted faithful but those
whom he makes so. Christ's ministers are trusty servants, and they
ought to be so, having so great a trust committed to them. 4. A
call to the ministry is a great favour, for which those who are so
called ought to give thanks to Jesus Christ: <i>I thank Christ
Jesus our Lord, who hath put me into the ministry.</i></p>
<p class="indent" id="iTim.ii-p14">II. The more to magnify the grace of Christ
in putting him into the ministry, he gives an account of his
conversion.</p>
<p class="indent" id="iTim.ii-p15">1. What he was before his conversion: <i>A
blasphemer, a persecutor, and injurious.</i> Saul breathed out
threatenings and slaughter against the disciples of the Lord,
<scripRef id="iTim.ii-p15.1" osisRef="Bible:Acts.9.1" parsed="|Acts|9|1|0|0" passage="Ac 9:1">Acts ix. 1</scripRef>. He made havoc of
the church, <scripRef id="iTim.ii-p15.2" osisRef="Bible:Acts.8.3" parsed="|Acts|8|3|0|0" passage="Ac 8:3">Acts viii. 3</scripRef>. He
was a blasphemer of God, a persecutor of the saints, and injurious
to both. Frequently those who are designed for great and eminent
services are left to themselves before their conversion, to fall
into great wickedness, that the mercy of God may be the more
glorified in their remission, and the grace of God in their
regeneration. The greatness of sin is no bar to our acceptance with
God, no, nor to our being employed for him, if it be truly repented
of. Observe here, (1.) Blasphemy, persecution, and injuriousness,
are very great and heinous sins, and those who are guilty of them
are sinners before God exceedingly. To blaspheme God is immediately
and directly to strike at God; to persecute his people is to
endeavour to wound him through their sides; and to be injurious is
to be like Ishmael, whose hand was against every one, and every one
was against him; for such invade God's prerogative, and encroach
upon the liberties of their fellow-creatures. (2.) True penitents,
to serve a good purpose, will not be backward to own their former
condition before they were brought home to God: this good apostle
often confessed what his former life had been, as <scripRef id="iTim.ii-p15.3" osisRef="Bible:Acts.22.4 Bible:Acts.26.10-Acts.26.11" parsed="|Acts|22|4|0|0;|Acts|26|10|26|11" passage="Ac 22:4,26:10,11">Acts xxii. 4; xxvi. 10,
11</scripRef>.</p>
<p class="indent" id="iTim.ii-p16">2. The great favour of God to him: <i>But I
obtained mercy.</i> This was a blessed <i>but</i> indeed, a great
favour, that so notorious a rebel should find mercy with his
prince.</p>
<p class="indent" id="iTim.ii-p17">(1.) If Paul had persecuted the Christians
wilfully, knowing them to be the people of God, for aught I know he
had been guilty of the unpardonable sin; but, because he did it
ignorantly and in unbelief, he obtained mercy. Note, [1.] What we
do ignorantly is a less crime than what we do knowingly; yet a sin
of ignorance is a sin, for he that knew not his Master's will, but
did commit things worthy of stripes, shall be beaten with few
stripes, <scripRef id="iTim.ii-p17.1" osisRef="Bible:Luke.12.48" parsed="|Luke|12|48|0|0" passage="Lu 12:48">Luke xii. 48</scripRef>.
Ignorance in some cases will extenuate a crime, though it do not
take it away. [2.] Unbelief is at the bottom of what sinners do
ignorantly; they do not believe God's threatenings, otherwise they
could not do as they do. [3.] For these reasons Paul obtained
mercy: <i>But I obtained mercy, because I did it ignorantly, in
unbelief.</i> [4.] Here was mercy for a blasphemer, a persecutor,
and an injurious person: "<i>But I obtained mercy,</i> I a
blasphemer," &amp;c.</p>
<p class="indent" id="iTim.ii-p18">(2.) Here he takes notice of the abundant
grace of Jesus Christ, <scripRef id="iTim.ii-p18.1" osisRef="Bible:1Tim.1.14" parsed="|1Tim|1|14|0|0" passage="1Ti 1:14"><i>v.</i>
14</scripRef>. The conversion and salvation of great sinners are
owing to the grace of Christ, his exceedingly abundant grace, even
that grace of Christ which appears in his glorious gospel
(<scripRef id="iTim.ii-p18.2" osisRef="Bible:1Tim.1.15" parsed="|1Tim|1|15|0|0" passage="1Ti 1:15"><i>v.</i> 15</scripRef>): <i>This is
a faithful saying,</i> &amp;c. Here we have the sum of the whole
gospel, <i>that Jesus Christ came into the world.</i> The Son of
God took upon him our nature, was made flesh, and dwelt among us,
<scripRef id="iTim.ii-p18.3" osisRef="Bible:John.1.14" parsed="|John|1|14|0|0" passage="Joh 1:14">John i. 14</scripRef>. He came into
the world, <i>not to call the righteous but sinners to
repentance,</i> <scripRef id="iTim.ii-p18.4" osisRef="Bible:Matt.9.13" parsed="|Matt|9|13|0|0" passage="Mt 9:13">Matt. ix.
13</scripRef>. His errand into the world was to seek and find, and
so save, <i>those that were lost,</i> <scripRef id="iTim.ii-p18.5" osisRef="Bible:Luke.19.10" parsed="|Luke|19|10|0|0" passage="Lu 19:10">Luke xix. 10</scripRef>. The ratification of this is
<i>that it is a faithful saying, and worthy of all acceptation.</i>
It is good news, worthy of all acceptation; and yet not too good to
be true, for it is a faithful saying. It is a faithful saying, and
therefore worthy to be embraced in the arms of faith: it is worthy
of all acceptation, and therefore to be received with holy love,
which refers to the <scripRef id="iTim.ii-p18.6" osisRef="Bible:1Tim.1.14" parsed="|1Tim|1|14|0|0" passage="1Ti 1:14">foregoing
verse</scripRef>, where the grace of Christ is said to abound in
faith and love. In the close of <scripRef id="iTim.ii-p18.7" osisRef="Bible:1Tim.1.15" parsed="|1Tim|1|15|0|0" passage="1Ti 1:15">the
verse</scripRef> Paul applies it to himself: <i>Of whom I am
chief.</i> Paul was a sinner of the first rank; so he acknowledges
himself to have been, for he breathed out threatenings and
slaughter against the disciples of the Lord, &amp;c., <scripRef id="iTim.ii-p18.8" osisRef="Bible:Acts.9.1-Acts.9.2" parsed="|Acts|9|1|9|2" passage="Ac 9:1,2">Acts ix. 1, 2</scripRef>. Persecutors are some
of the worst of sinners: such a one Paul had been. Or, <i>of whom I
am chief,</i> that is, of pardoned sinners I am chief. It is an
expression of his great humility; he that elsewhere calls himself
the <i>least of all saints</i> (<scripRef id="iTim.ii-p18.9" osisRef="Bible:Eph.3.8" parsed="|Eph|3|8|0|0" passage="Eph 3:8">Eph.
iii. 8</scripRef>) here calls himself the chief of sinners.
Observe, [1.] Christ Jesus has come into the world; the prophecies
concerning his coming are now fulfilled. [2.] He came to save
sinners; he came to save those who could not save and help
themselves. [3.] Blasphemers and persecutors are the chief of
sinners, so Paul reckoned them. [4.] The chief of sinners may
become the chief of saints; so this apostle was, for he was not a
whit behind the very chief apostles (<scripRef id="iTim.ii-p18.10" osisRef="Bible:2Cor.11.5" parsed="|2Cor|11|5|0|0" passage="2Co 11:5">2
Cor. xi. 5</scripRef>), for Christ came to save the chief of
sinners. [5.] This is a very great truth, it is a faithful saying;
these are true and faithful words, which may be depended on. [6.]
It deserves to be received, to be believed by us all, for our
comfort and encouragement.</p>
<p class="indent" id="iTim.ii-p19">(3.) The mercy which Paul found with God,
notwithstanding his great wickedness before his conversion, he
speaks of,</p>
<p class="indent" id="iTim.ii-p20">[1.] For the encouragement of others to
repent and believe (<scripRef id="iTim.ii-p20.1" osisRef="Bible:1Tim.1.16" parsed="|1Tim|1|16|0|0" passage="1Ti 1:16"><i>v.</i>
16</scripRef>): <i>For this cause I obtained mercy, that in me
first Jesus Christ might show forth all long-suffering, for a
pattern to those who should hereafter believe.</i> It was an
instance of the long-suffering of Christ that he would bear so much
with one who had been so very provoking; and it was designed for a
pattern to all others, that the greatest sinners might not despair
of mercy with God. Note here, <i>First,</i> Our apostle was one of
the first great sinners converted to Christianity. <i>Secondly,</i>
He was converted, and obtained mercy, for the sake of others as
well as of himself; he was a pattern to others. <i>Thirdly,</i> The
Lord Jesus Christ shows great long-suffering in the conversion of
great sinners. <i>Fourthly,</i> Those who obtain mercy believe on
the Lord Jesus Christ; for without faith it is impossible to please
God, <scripRef id="iTim.ii-p20.2" osisRef="Bible:Heb.11.6" parsed="|Heb|11|6|0|0" passage="Heb 11:6">Heb. xi. 6</scripRef>.
<i>Fifthly,</i> Those who believe on Christ believe on him to life
everlasting; they believe to the saving of the soul, <scripRef id="iTim.ii-p20.3" osisRef="Bible:Heb.10.39" parsed="|Heb|10|39|0|0" passage="Heb 10:39">Heb. x. 39</scripRef>.</p>
<p class="indent" id="iTim.ii-p21">[2.] He mentions it to the glory of God
having spoken of the mercy he had found with God, he could not go
on with his letter without inserting a thankful acknowledgment of
God's goodness to him: <i>Now unto the King eternal, immortal,
invisible, the only wise God, be honour and glory for ever and
ever. Amen.</i> Observe, <i>First,</i> That grace which we have the
comfort of God must have the glory of. Those who are sensible of
their obligations to the mercy and grace of God will have their
hearts enlarged in his praise. Here is praise ascribed to him, as
<i>the King eternal, immortal, invisible. Secondly,</i> When we
have found God good we must not forget to pronounce him great; and
his kind thoughts of us must not at all abate our high thoughts of
him, but rather increase them. God had taken particular cognizance
of Paul, and shown him mercy, and taken him into communion with
himself, and yet he calls him the King eternal, &amp;c. God's
gracious dealings with us should fill us with admiration of his
glorious attributes. He is eternal, without beginning of days, or
end of life, or change of time. He is the Ancient of days,
<scripRef id="iTim.ii-p21.1" osisRef="Bible:Dan.7.9" parsed="|Dan|7|9|0|0" passage="Da 7:9">Dan. vii. 9</scripRef>. He is immortal,
and the original of immortality; he only has immortality (<scripRef id="iTim.ii-p21.2" osisRef="Bible:1Tim.6.16" parsed="|1Tim|6|16|0|0" passage="1Ti 6:16">1 Tim. vi. 16</scripRef>), for he cannot die. He
is invisible, for he cannot be seen with mortal eyes, dwelling in
the light to which no man can approach, whom no man hath seen nor
can see, <scripRef id="iTim.ii-p21.3" osisRef="Bible:1Tim.6.16" parsed="|1Tim|6|16|0|0" passage="1Ti 6:16">1 Tim. vi. 16</scripRef>. He
is <i>the only wise God</i> (<scripRef id="iTim.ii-p21.4" osisRef="Bible:Jude.1.25" parsed="|Jude|1|25|0|0" passage="Jude 1:25">Jude
25</scripRef>); he only is infinitely wise, and the fountain of all
wisdom. "<i>To him be glory for ever and ever,</i>" or, "Let me be
for ever employed in giving honour and glory to him, as the
thousands of thousands do," <scripRef id="iTim.ii-p21.5" osisRef="Bible:Rev.5.12-Rev.5.13" parsed="|Rev|5|12|5|13" passage="Re 5:12,13">Rev. v.
12, 13</scripRef>.</p>
</div><scripCom id="iTim.ii-p21.6" osisRef="Bible:1Tim.1.18-1Tim.1.20" parsed="|1Tim|1|18|1|20" passage="1Ti 1:18-20" type="Commentary"/><div class="Commentary" id="Bible:1Tim.1.18-1Tim.1.20">
<h4 id="iTim.ii-p21.7">Paul's Charge to Timothy. (<span class="smallcaps" id="iTim.ii-p21.8">a.
d.</span> 64.)</h4>
<p class="passage" id="iTim.ii-p22">18 This charge I commit unto thee, son Timothy,
according to the prophecies which went before on thee, that thou by
them mightest war a good warfare;   19 Holding faith, and a
good conscience; which some having put away concerning faith have
made shipwreck:   20 Of whom is Hymenæus and Alexander; whom I
have delivered unto Satan, that they may learn not to
blaspheme.</p>
<p class="indent" id="iTim.ii-p23">Here is the charge he gives to Timothy to
proceed in his work with resolution, <scripRef id="iTim.ii-p23.1" osisRef="Bible:1Tim.1.18" parsed="|1Tim|1|18|0|0" passage="1Ti 1:18"><i>v.</i> 18</scripRef>. Observe here, The gospel is a
charge committed to the ministers of it; it is committed to their
trust, to see that it be duly applied according to the intent and
meaning of it, and the design of its great Author. It seems, there
had been prophecies before concerning Timothy, that he should be
taken into the ministry, and should prove eminent in the work of
the ministry; this encouraged Paul to commit this charge to him.
Observe, 1. The ministry is a warfare, it is a good warfare against
sin and Satan: and under the banner of the Lord Jesus, who is the
Captain of our salvation (<scripRef id="iTim.ii-p23.2" osisRef="Bible:Heb.2.10" parsed="|Heb|2|10|0|0" passage="Heb 2:10">Heb. ii.
10</scripRef>), and in his cause, and against his enemies,
ministers are in a particular manner engaged. 2. Ministers must war
this good warfare, must execute their office diligently and
courageously, notwithstanding oppositions and discouragements. 3.
The prophecies which went before concerning Timothy are here
mentioned as a motive to stir him up to a vigorous and
conscientious discharge of his duty; so the good hopes that others
have entertained concerning us should excite us to our duty:
<i>That thou by them mightest war a good warfare.</i> 4. We must
hold both faith and a good conscience: <i>Holding faith and a good
conscience,</i> <scripRef id="iTim.ii-p23.3" osisRef="Bible:1Tim.1.19" parsed="|1Tim|1|19|0|0" passage="1Ti 1:19"><i>v.</i>
19</scripRef>. Those that put away a good conscience will soon make
shipwreck of faith. Let us live up to the directions of a renewed
enlightened conscience, and keep conscience void of offence
(<scripRef id="iTim.ii-p23.4" osisRef="Bible:Acts.24.16" parsed="|Acts|24|16|0|0" passage="Ac 24:16">Acts xxiv. 16</scripRef>), a
conscience not debauched by any vice or sin, and this will be a
means of preserving us sound in the faith; we must look to the one
as well a the other, for the mystery of the faith must be held in a
pure conscience, <scripRef id="iTim.ii-p23.5" osisRef="Bible:1Tim.3.9" parsed="|1Tim|3|9|0|0" passage="1Ti 3:9"><i>ch.</i> iii.
9</scripRef>. As for those who had made shipwreck of the faith, he
specifies two, <i>Hymeneus and Alexander,</i> who had made a
profession of the Christian religion, but had quitted that
profession; and Paul had delivered them to Satan, had declared them
to belong to the kingdom of Satan, and, as some think, had, by an
extraordinary power, delivered them to be terrified or tormented by
Satan, <i>that they might learn not to blaspheme</i> not to
contradict or revile the doctrine of Christ and the good ways of
the Lord. Observe, The primary design of the highest censure in the
primitive church was to prevent further sin and to reclaim the
sinner. In this case it was for the destruction of the flesh, that
the spirit might be saved in the day of the Lord Jesus, <scripRef id="iTim.ii-p23.6" osisRef="Bible:1Cor.5.5" parsed="|1Cor|5|5|0|0" passage="1Co 5:5">1 Cor. v. 5</scripRef>. Observe, (1.) Those who
love the service and work of Satan are justly delivered over to the
power of Satan: <i>Whom I have delivered over to Satan.</i> (2.)
God can, if he please, work by contraries: Hymeneus and Alexander
are delivered to Satan, that they may learn not to blaspheme, when
one would rather think they would learn of Satan to blaspheme the
more. (3.) Those who have put away a good conscience, and made
shipwreck of faith, will not stick at any thing, blasphemy not
excepted. (4.) Therefore let us hold faith and a good conscience,
if we would keep clear of blasphemy; for, if we once let go our
hold of these, we do not know where we shall stop.</p>
</div></div2>