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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>F I R S T T I M O T H Y.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. I.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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After the inscription
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:1,2">ver. 1, 2</A>)
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we have,
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I. The charge given to Timothy,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:3,4">ver. 3, 4</A>.
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II. The true end of the law
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:5-11">ver. 5-11</A>),
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where he shows that it is entirely agreeable to the gospel.
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III. He mentions his own call to be an apostle, for which he expresses
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his thankfulness,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:12-16">ver. 12-16</A>.
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IV. His doxology,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:17">ver. 17</A>.
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V. A renewal of the charge to Timothy,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:18">ver. 18</A>.
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And of Hymenæus and Alexander,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:19,20">ver. 19, 20</A>.</P>
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</FONT>
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<A NAME="1Ti1_1"> </A>
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<A NAME="1Ti1_2"> </A>
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<A NAME="1Ti1_3"> </A>
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<A NAME="1Ti1_4"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Inscription and Apostolic Benediction.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 64.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Paul, an apostle of Jesus Christ by the commandment of God
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our Saviour, and Lord Jesus Christ, <I>which is</I> our hope;
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2 Unto Timothy, <I>my</I> own son in the faith: Grace, mercy, <I>and</I>
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peace, from God our Father and Jesus Christ our Lord.
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3 As I besought thee to abide still at Ephesus, when I went
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into Macedonia, that thou mightest charge some that they teach no
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other doctrine,
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4 Neither give heed to fables and endless genealogies, which
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minister questions, rather than godly edifying which is in faith:
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<I>so do.</I>
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</FONT></P>
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<P>
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Here is,
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I. The inscription of the epistle, from whom it is sent: <I>Paul an
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apostle of Jesus Christ,</I> constituted an apostle <I>by the
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commandment of God our Saviour, and Lord Jesus Christ.</I> His
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credentials were unquestionable. He had not only a commission, but a
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commandment, not only from God our Saviour, but from Jesus Christ: he
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was a preacher of the gospel of Christ, and a minister of the kingdom
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of Christ. Observe, God is our Saviour.--<I>Jesus Christ, who is our
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hope.</I> Observe, Jesus Christ is a Christian's hope; our hope is in
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him, all our hope of eternal life is built upon him; Christ is in us
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the hope of glory,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+1:27">Col. i. 27</A>.
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He calls Timothy his own son, because he had been an instrument of his
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conversion, and because he had been a son that served him, served with
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him in the gospel,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:22">Phil. ii. 22</A>.
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Timothy had not been wanting in the duty of a son to Paul, and Paul was
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not wanting in the care and tenderness of a father to him.</P>
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<P>
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II. The benediction is, <I>grace, mercy, and peace, from God our
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Father.</I> Some have observed that whereas in all the epistles to the
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churches the apostolical benediction is <I>grace and peace,</I> in
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these two epistles to Timothy and that to Titus it is <I>grace, mercy,
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and peace:</I> as if ministers had more need of God's mercy than other
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men. Ministers need more grace than others, to discharge their duty
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faithfully; and they need more mercy than others, to pardon what is
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amiss in them: and if Timothy, so eminent a minister, must be indebted
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to the mercy of God, and needed the increase and continuance of it, how
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much more do we ministers, in these times, who have so little of his
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excellent spirit!</P>
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<P>
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III. Paul tells Timothy what was the end of his appointing him to this
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office: <I>I besought thee to abide at Ephesus.</I> Timothy had a mind
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to go with Paul, was loth to go from under his wing, but Paul would
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have it so; it was necessary for the public service: <I>I besought
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thee,</I> says he. Though he might assume an authority to command him,
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yet for love's sake he chose rather to beseech him. Now his business
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was to take care to fix both the ministers and the people of that
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church: <I>Charge them that they teach no other doctrine</I> than what
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they have received, that they do not add to the Christian doctrine,
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under pretence of improving it or making up the defects of it, that
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they do no alter it, but cleave to it as it was delivered to them.
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Observe,
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1. Ministers must not only be charged to preach the true doctrine of
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the gospel, but charged to preach no other doctrine. <I>If an angel
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from heaven preach any other doctrine, let him be anathema,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+1:8">Gal. i. 8</A>.
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2. In the times of the apostles there were attempts made to corrupt
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Christianity (<I>we are not as many, who corrupt the word,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+2:17">2 Cor. ii. 17</A>),
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otherwise this charge to Timothy might have been spared.
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3. He must not only see to it that he did not preach any other
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doctrine, but he must charge others that they might not add any thing
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of their own to the gospel, or take any thing from it, but that they
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preach it pure and uncorrupt. He must also take care to prevent their
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regarding <I>fables, and endless genealogies,</I> and strifes of words.
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This is often repeated in these two epistles (as
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+4:7,6:4;2Ti+2:23"><I>ch.</I> iv. 7; vi. 4; 2 Tim. ii. 23</A>),
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as well as in the epistle to Titus. As among the Jews there were some
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who brought Judaism into Christianity; so among the Gentiles there were
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some who brought paganism into Christianity. "Take heed of these," says
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he, "watch against them, or they will be the corrupting and ruining of
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religion among you, for <I>they minister questions rather than
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edifying.</I>" That which ministers questions is not for edifying; that
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which gives occasion for doubtful disputes pulls down the church rather
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than builds it up. And I think, by a parity of reason, every thing else
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that ministers questions rather than godly edifying should be
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disclaimed and disregarded by us, such as an uninterrupted succession
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in the ministry from the apostles down to these times, the absolute
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necessity of episcopal ordination, and of the intention of the minister
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to the efficacy and validity of the sacraments he ministers. These are
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as bad as Jewish fables and endless genealogies, for they involve us in
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inextricable difficulties, and tend only to shake the foundations of a
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Christian's hope and to fill his mind with perplexing doubts and fears.
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Godly edifying is the end ministers should aim at in all their
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discourses, that Christians may be improving in godliness and growing
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up to a greater likeness to the blessed God. Observe, further, Godly
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edifying must be in faith: the gospel is the foundation on which we
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build; it is by faith that we come to God at first
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+11:6">Heb. xi. 6</A>),
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and it must be in the same way, and by the same principle of faith,
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that we must be edified. Again, Ministers should avoid, as much as may
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be, what will occasion disputes; and would do well to insist on the
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great and practical points of religion, about which there can be no
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disputes; for even disputes about great and necessary truths draw off
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the mind from the main design of Christianity, and eat out the vitals
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of religion, which consist in practice and obedience as well as in
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faith, that we may not hold the truth in unrighteousness, but may keep
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the mystery of the faith in a pure conscience.</P>
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<A NAME="1Ti1_5"> </A>
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<A NAME="1Ti1_6"> </A>
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<A NAME="1Ti1_7"> </A>
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<A NAME="1Ti1_8"> </A>
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<A NAME="1Ti1_9"> </A>
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<A NAME="1Ti1_10"> </A>
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<A NAME="1Ti1_11"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Timothy Reminded of His Charge.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 64.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>5 Now the end of the commandment is charity out of a pure
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heart, and <I>of</I> a good conscience, and <I>of</I> faith unfeigned:
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6 From which some having swerved have turned aside unto vain
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jangling;
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7 Desiring to be teachers of the law; understanding neither
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what they say, nor whereof they affirm.
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8 But we know that the law <I>is</I> good, if a man use it lawfully;
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9 Knowing this, that the law is not made for a righteous man,
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but for the lawless and disobedient, for the ungodly and for
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sinners, for unholy and profane, for murderers of fathers and
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murderers of mothers, for manslayers,
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10 For whoremongers, for them that defile themselves with
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mankind, for menstealers, for liars, for perjured persons, and if
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there be any other thing that is contrary to sound doctrine;
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11 According to the glorious gospel of the blessed God, which
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was committed to my trust.
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</FONT></P>
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<P>
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Here the apostle instructs Timothy how to guard against the judaizing
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teachers, or others who mingled fables and endless genealogies with the
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gospel. He shows the use of the law, and the glory of the gospel.</P>
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<P>
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I. He shows the end and uses of the law: it is intended to promote
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love, <I>for love is the fulfilling of the law,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:10">Rom. xiii. 10</A>.</P>
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<P>
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1. <I>The end of the commandment is charity,</I> or love,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:8">Rom. xiii. 8</A>.
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The main scope and drift of the divine law are to engage us to the love
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of God and one another; and whatever tends to weaken either our love to
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God or love to the brethren tends to defeat the end of the commandment:
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and surely the gospel, which obliges us to love our enemies, to do good
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to those who hate us
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:44">Matt. v. 44</A>)
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does not design to lay aside or supersede a commandment the end whereof
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is love; so far from it that, on the other hand, we are told that
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though we had all advantages and wanted charity, we are but as sounding
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brass and a tinkling cymbal,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:1">1 Cor. xiii. 1</A>.
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<I>By this shall all men know that you are my disciples, if you love
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one another,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+13:35">John xiii. 35</A>.
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Those therefore who boasted of their knowledge of the law, but used it
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only as a colour for the disturbance that they gave to the preaching of
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the gospel (under pretence of zeal for the law, dividing the church and
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distracting it), defeated that which was the very end of the
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commandment, and that is love, love <I>out of a pure heart,</I> a heart
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purified by faith, purified from corrupt affections. In order to the
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keeping up of holy love our hearts must be cleansed from all sinful
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love; our love must arise <I>out of a good conscience,</I> kept without
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offence. Those answer the end of the commandment who are careful to
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keep a good conscience, from a real belief of the truth of the word of
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God which enjoins it, here called a <I>faith unfeigned.</I> Here we
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have the concomitants of that excellency grace charity; they are
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three:--
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(1.) A pure heart; there it must be seated, and thence it must take its
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rise.
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(2.) A good conscience, in which we must exercise ourselves daily, that
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we may not only get it, but that we may keep it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+24:16">Acts xxiv. 16</A>.
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(3.) Faith unfeigned must also accompany it, for it is love without
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dissimulation: the faith that works by it must be of the like nature,
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genuine and sincere. Now some who set up for teachers of the law
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swerved from the very end of the commandment: they set up for
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disputers, but their disputes proved vain jangling; they set up for
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teachers, but they pretended to teach others what they themselves did
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not understand. If the church be corrupted by such teachers, we must
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not think it strange, for we see from the beginning it was so. Observe,
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[1.] When persons, especially ministers, swerve from the great law of
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charity--the end of the commandment, they will turn aside to vain
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jangling; when a man misses his end and scope, it is no wonder that
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every step he takes is out of the way.
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[2.] Jangling, especially in religion, is vain; it is unprofitable and
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useless as to all that is good, and it is very pernicious and hurtful:
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and yet many people's religion consists of little else but vain
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jangling.
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[3.] Those who deal much in vain jangling are fond and ambitious to be
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teachers of others; they desire (that is, they affect) the office of
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teaching.
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[4.] It is too common for men to intrude into the office of the
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ministry when they are very ignorant of those things about which they
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are ton speak: they understand neither what they say nor whereof they
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affirm; and by such learned ignorance, no doubt, they edify their
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hearers very much!</P>
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<P>
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2. The use of the law
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:8"><I>v.</I> 8</A>):
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<I>The law is good, if a man use it lawfully.</I> The Jews used it
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unlawfully, as an engine to divide the church, a cover to the malicious
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opposition they made to the gospel of Christ; they set it up for
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justification, and so used it unlawfully. We must not therefore think
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to set it aside, but use it lawfully, for the restraint of sin. The
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abuse which some have made of the law does not take away the use of it;
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but, when a divine appointment has been abused, call it back to its
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right use and take away the abuses, for the law is still very useful as
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a rule of life; though we are not under it as under a covenant of
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works, yet it is good to teach us what is sin and what is duty. It is
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not made for a righteous man, that is, it is not made for those who
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observe it; for, if we could keep the law, righteousness would be by
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the law
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:21">Gal. iii. 21</A>):
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but it is made for wicked persons, to restrain them, to check them, and
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to put a stop to vice and profaneness. It is the grace of God that
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changes men's hearts; but the terrors of the law may be of use to tie
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their hands and restrain their tongues. A righteous man does not want
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those restraints which are necessary for the wicked; or at least the
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law is not made primarily and principally for the righteous, but for
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sinners of all sorts, whether in a greater or less measure,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:9,10"><I>v.</I> 9, 10</A>.
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In this black roll of sinners, he particularly mentions breaches of the
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second table, duties which we owe to our neighbour; against the fifth
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and sixth commandments, <I>murderers of fathers and mothers, and
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manslayers;</I> against the seventh, <I>whoremongers, and those that
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defile themselves with mankind;</I> against the eighth,
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<I>men-stealers;</I> against the ninth, <I>liars and perjured
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persons;</I> and then he closes his account with this, <I>and if there
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be any other thing that is contrary to sound doctrine.</I> Some
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understand this as an institution of a power in the civil magistrate to
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make laws against such notorious sinners as are specified, and to see
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those laws put in execution.</P>
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<P>
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II. He shows the glory and grace of the gospel. Paul's epithets are
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expressive and significant; and frequently every one is a sentence: as
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here
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:11"><I>v.</I> 11</A>),
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<I>According to the glorious gospel of the blessed God.</I> Let us
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learn hence,
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1. To call God blessed God, infinitely happy in the enjoyment of
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himself and his own perfections.
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2. To call the gospel the glorious gospel, for so it is: much of the
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glory of God appears in the works of creation and providence, but much
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more in the gospel, where it shines in the face of Jesus Christ. Paul
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reckoned it a great honour put upon him, and a great favour done him,
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that this glorious gospel was committed to his trust; that is, the
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preaching of it, for the framing of it is not committed to any man or
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company of men in the world. The settling of the terms of salvation in
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the gospel of Christ is God's own work; but the publishing of it to the
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world is committed to the apostles and ministers. Note here,
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(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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+4:1">1 Cor. iv. 1</A>.
|
|
|
|
(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>
|
|
|
|
<A NAME="1Ti1_12"> </A>
|
|
<A NAME="1Ti1_13"> </A>
|
|
<A NAME="1Ti1_14"> </A>
|
|
<A NAME="1Ti1_15"> </A>
|
|
<A NAME="1Ti1_16"> </A>
|
|
<A NAME="1Ti1_17"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Perverters Reproved.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 64.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
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|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+26:16,17">Acts xxvi. 16, 17</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+23:21">Jer. xxiii. 21</A>.
|
|
|
|
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>
|
|
|
|
II. The more to magnify the grace of Christ in putting him into the
|
|
ministry, he gives an account of his conversion.</P>
|
|
|
|
<P>
|
|
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|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+9:1">Acts ix. 1</A>.
|
|
|
|
He made havoc of the church,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+8:3">Acts viii. 3</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+22:4,26:10,11">Acts xxii. 4; xxvi. 10, 11</A>.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+12:48">Luke xii. 48</A>.
|
|
|
|
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," &c.</P>
|
|
|
|
<P>
|
|
|
|
(2.) Here he takes notice of the abundant grace of Jesus Christ,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:14"><I>v.</I> 14</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:15"><I>v.</I> 15</A>):
|
|
|
|
<I>This is a faithful saying,</I> &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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:14">John i. 14</A>.
|
|
|
|
He came into the world, <I>not to call the righteous but sinners to
|
|
repentance,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:13">Matt. ix. 13</A>.
|
|
|
|
His errand into the world was to seek and find, and so save, <I>those
|
|
that were lost,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+19:10">Luke xix. 10</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:14">foregoing verse</A>,
|
|
|
|
where the grace of Christ is said to abound in faith and love. In the
|
|
close of
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:15">the verse</A>
|
|
|
|
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, &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+9:1,2">Acts ix. 1, 2</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+3:8">Eph. iii. 8</A>)
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+11:5">2 Cor. xi. 5</A>),
|
|
|
|
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>
|
|
|
|
(3.) The mercy which Paul found with God, notwithstanding his great
|
|
wickedness before his conversion, he speaks of,</P>
|
|
|
|
<P>
|
|
|
|
[1.] For the encouragement of others to repent and believe
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:16"><I>v.</I> 16</A>):
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+11:6">Heb. xi. 6</A>.
|
|
|
|
<I>Fifthly,</I> Those who believe on Christ believe on him to life
|
|
everlasting; they believe to the saving of the soul,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+10:39">Heb. x. 39</A>.</P>
|
|
|
|
<P>
|
|
|
|
[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, &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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+7:9">Dan. vii. 9</A>.
|
|
|
|
He is immortal, and the original of immortality; he only has
|
|
immortality
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:16">1 Tim. vi. 16</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:16">1 Tim. vi. 16</A>.
|
|
|
|
He is <I>the only wise God</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:25">Jude 25</A>);
|
|
|
|
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,"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+5:12,13">Rev. v. 12, 13</A>.</P>
|
|
|
|
<A NAME="1Ti1_18"> </A>
|
|
<A NAME="1Ti1_19"> </A>
|
|
<A NAME="1Ti1_20"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Paul's Charge to Timothy.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 64.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is the charge he gives to Timothy to proceed in his work with
|
|
resolution,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:18"><I>v.</I> 18</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+2:10">Heb. ii. 10</A>),
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:19"><I>v.</I> 19</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+24:16">Acts xxiv. 16</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+3:9"><I>ch.</I> iii. 9</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:5">1 Cor. v. 5</A>.
|
|
|
|
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>
|
|
|
|
<!-- (End Body) -->
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<HR>
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<TABLE WIDTH="100%">
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<TR>
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<TD ALIGN="LEFT" VALIGN="TOP">
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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