Sublime description of 13 I give thee charge in the sight of God, who quickeneth | no man can approach unto; whom no man hath seen, nor 14 That thou keep this commandment without spot, unre- fCh.5.21-g Deu.32 39. 1 Sam 2.6. John 5 21.-h Matt. 27.11. John 18 37. Rev. 1.5.& 3.14 Or, profession.-k Phil 1.6, 10, 1 Thess. 3. 13. & 5.23-1 Ch. 1.11, 17m Rev.17.14.& 19.16.-n Ch. 1. 17-0 Exod. 38.20. John 6.46-p Eph.3.1. Phil.4. 20. Jude 25. Rev.1.6. & 4.11 & 7.12. for thy life: Even thou art not out of the reach of the love of mo ney. How many of the ministers of religion have been ruined by this! And how much has religion itself suffered by their love of money. Follow after righteousness] Justice and uprightness in all thy dealings with men. Godliness, a thorough conformity to he image of God and mind of Christ. Faith in Jesus, and in Il that He has spoken; and fidelity to the talents thou hast received and the office with which thou art intrusted. Love] To God and all mankind. Patience in all trials and afflictions. Meekness] Bearing up with an even mind under all adversities and contradictions. 12. Fight the good fight of faith] "Agonize the good agony." Thou hast a contest to sustain, in which thy honour, thy life, thy soul, are at stake. Live the Gospel, and defend the cause of God. Unmask hypocrites, expel the profligate, purge and build up the church, live in the spirit of thy religion, and give thyself wholly to this work. Lay hold on eternal life] All this is an allusion to the exercises in the public Grecian games: fight, conquer, and seize upon the prize; carry off the crown of eternal life! Whereunto thou art also called] The allusion to the public games, is still carried on: thou hast been called into this palæstra; thou hast been accepted as one proper to enter the lists with any antagonists that may offer in the presence of many witnesses, thou hast taken the necessary engagements upon thee, and submitted to be governed by the laws of the stadium. Many eyes are upon thee, to see whether thou wilt fight manfully, and be faithful. Timothy's faith was undoubt edly tried by severe persecution. In Heb. xiii. 23. it is said, Know ye that our brother Timothy is set at liberty. Hence it appears, that he was imprisoned for the testimony of Christ; and perhaps it was then, more than at his ordination, that he made the good confession here mentioned. He risked his life and conquered. If not a martyr, he was a confessor. 13. I give thee charge] This is similar to that in ver. 21. of the preceding chapter, where see the note. Who quickeneth all things] God, who is the fountain of life, and who is the resurrection: and who will raise thee up at the last day to a life of ineffable glory, if thou be faithful unto death. And should thy life fall a sacrifice to the performance of thy duty, all will be safe; for thy life is hid with Christ in God; and when he who is thy life shall appear, then shalt thou also appear with Him in glory! Thy kingdom is not of this world: remember that this good confession was made by thy Master before Pilate. Keep disentangled from all earthly things. Live to and for God, and all will be well. A good confession] The confession made by Christ before Pontins Pilate, is, that he was Messiah the King; but that His kingdom was not of this world, and that hereafter, He should be seen coming in the clouds of heaven to judge the quick and dead. See John xviii. 36, 37. and Mark xiv. 61, 62. 14. That thou keep this commandment without spot] Two things are mentioned here-1. That the commandment itself, the whole doctrine of Christ, should be kept entire. 2. That his life should be agreeable to that doctrine. Keep it without spot: Let there be no blot on the Sacred Book; add nothing to it; take nothing from it; change nothing in it. Deliver down to thy successors the truth as thou hast had it from God himself. can see: to whom be honour and power everlasting. Amen. q Job 31.24 Psa 52.7.& 62. 10. Mark 10.24. Luke 12.21-r Gr.the mentalny d riches. -s Prov. 235-t Theas.1.9. Ch.3. 13. & 4.10- Acts 14.17. - Lake 12 21 Ch.5.10 Tit.3.5. James 2.5.-w Rom. 12.13-x Or, sociable-y Gal&6 Heb. 13.16.-2 Matt.6.20.& 19.21. Luke 12.33. & 16.9. Whom no man hath seen, nor can see] Moses himself, could only see the symbol of the Divine presence; but the face of God no man could ever see. Because He is infinite and eternal, therefore he is incomprehensible; and, if incomprehensible to the mind, consequently invisible to the eye To whom] As the Author of being, and the Dispenser of all good, be ascribed honour and power-the sole authority of all pervading, all superintending, all preserving, and everlasting might. These words of St. Paul are inimitably sublime. It is a doubt whether human language can be carried much higher, even under the influence of inspiration, in a description of the Supreme Being. It is well known that St. Paul had read the Greek poets. He quotes Aratus, Epimenides, and Menas. der-this is allowed on all hands. But does he not quote, or refer to, Eschylus, and Sophocles, too1 Scarcely any person suspects this; and yet there is such a complete similarity be tween the following quotations from the above poets and the apostle's words, that we are almost persuaded he land them in his eye. But, if so, he extends the thought infinitely higher, by language incomparably more exalted. I shall introduce, and compare with the text, the passages I refer to 15. Ὁ μακάριος και μόνος Δύνασης, ο Βασιλευς των βασιλει ourwy, Kat Kupios O KUPLENOPTOP. The Supreme Being also styled the King of kings, and the Blessed, by Escars, in his tragedy of the Supplicants: Αναξ ανακτων μακάρων Ver. 520, Ed. Person "O King of kings, most Blessed of the blessed, most Perfect of the perfect." 16. Ο μόνος έχων αθανασίαν, φως οίκων απρόσιτον. In the Antigone of SOPHOCLES, there is a sublime address to Jove, of which the following is an extract: Αγήρως χρονου Δυνάσας Ver. 608. Edit. Brunk. "But thou, an ever during potentate, dost inhabit the reful gent splendour of Olympus!" This passage is grand and noble; but how insignificant does it appear, when contrasted with the superior sublimity of the inspired writer! The deity of Soplaocles dwells in the du zling splendour of heaven; but the God of Paul inhabits light, so dazzling and so resplendent, that it is perfectly proachable! Synesius, in his third hymn, has a fine idea on the mode of God's existence, which very probably he borrowed fr St. Paul. Κεκαλυμμένε μου Ιδιαις αύχαις. "O intellectual Being, veiled in Thine own And a few lines after, he says, effulgence Συ το κρυπτομενον Ιδιαις άνγαις. "Thou art He who art concealed by Thy splendours" All these are excellent; but they are stars of the twelfth magnitude before the apostolic SUN. 17. Charge them that are rich] He had before, in ver.9 Unrebukable] Let there be nothing in thy conduct or spiriting riches: and now he gives them one equally so, concern 10, given them a very awful lesson, concerning their obti's contrary to this truth. Keep the truth, and the truth will keep ing their use of them. thee. Until the appearing of our Lord] Hand it down pure, and let thy conduct be a comment on it; that it may continue in the world and in the church till the coming of Christ. 15. Which in his times he shall show] Jesus will appear in the most proper time: the time which the infinite God in His wisdom has appointed for the second coming of His Son. The blessed and only Potentate] Avvases, potentate, is applied to secular governors; but none of these can be styled pakapios kaι povos, the happy and only One; & Bartacus TWV BaoiλevorTwv, the King of kings, or the King over all kings; and Kupios TWY KUPLEVOVTOV, the Lord over all lords, or rulers. These are titles which could not be given to any mortals. This is made more specific by the verse following. 16. Who only hath immortality] All beings that are not eternal, must be mutable: but there can be only one eternal Being, that is God; and He only can have immortality. Dwelling in the light which no man can approach unto] All this is said by the apostle in three words: pus ockov an portray, inhabiting unapproachable light. Such is the exces sive glory of God, that neither angel nor man can approach it. It is indeed equally unapproachable to all created beings. That they be not high-minded] That they do not val themselves on account of their wealth, for this adds nothing to mind, or moral worth. Nor trust in uncertain riches] Πλουτου αδηλότητα, Le uncertainty of riches; things which are never at a stay ever changing, and seldom continue long with one propriet therefore, as well as on many other accounts, they are not be trusted in. They cannot give happiness; because they are not fired and permanent; neither can they meet the wishes of an immortal spirit, but in the living God, who is the unchangeable fountain of perfection. has all good, but dispenses it liberally for the supply of Who giveth us richly all things to enjoy.] Who not only wants of all His creatures: and He does not give merely w is necessary; but He gives what tends to render life e fortable. The comforts of life come from God, as well as t necessaries. He not only gives us a bare subsistence He gives us enjoyments. Were it not for the oppression rapine of wicked men, every situation and state in life w be comparatively comfortable. God gives liberally, mani vides it badly. 18. That they do good] That they relieve the wants of the against the time to come, that they may lay hold on eternal life. 20 0 Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science, falsely so called: a Ver. 12-b2 Tim.1.14. Tit.1.9. Rev.3.3. fellow-creatures, according to the abundance which God has given them. The highest luxury a human being can enjoy on this side of the grave. Rich in good works] That their good works may be as abundant as their riches. Ready to distribute] Ευμεταδότους είναι. That they give nothing through partiality or favour; but be guided in their distribution, by the necessities of the objects presented to them, and that they confine not their charity at home, but scatter it abroad. Willing to communicate] Kotrovikovs, bringing every poor person into a state of fellowship with theinselves. and apostacy from the faith. 21 Which some professing & have erred concerning the faith. Grace be with thee. Amen. The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana. e Ch.1.4,6 & 4.7. 2 Tim.2.14,16, 23. Tit 1.14.& 3.9.-d Ch.1.6,19. 2 Tim.2.18. The VERSIONS are not less discordant. The First Epistle to Timothy; which was written from Laodicea.-SYR. The VULGATE has no subscription. The End of the Epistle. It was written from Laodicea, which is the nretropolis of the cities of Phrygia.-ARAB To the man Timothy.-ETHIOPIC. The First Epistle to Timothy, written from Athens.—ARABIC of Erpenius. Written from Athens, and sent by Titus his disciple.COPTIC. Written from Macedonia.-AUCTOR SYNOPS. The First Epistle to Timothy is ended. It was written from Laodicea, the inetropolis of Phrygia of Pacatiana.-PHILOXENIAN SYRIAC. There is one authority in Griesbach, Mt. c. for its being written from NICOPOLIS. This is the opinion also of Dr. Macknight. That the epistle was not written from Laodicea nor Athens, but from Macedonia, has been rendered probable by the argu ments produced in the Preface; to which the reader is referred for this, and the date of the epistle itself. 19. Luying up in store for themselves a good foundation] St. Paul seems to have borrowed this form of speech from Tobit-See ch. iv. ver. 8, 9. If thou hast abundance, give alms accordingly: if thou hare but a little, be not afraid to give according to that little for thou treasurest up a good reward for thyself against the day of necessity. Otua yapayaDov Oncavpileis deaνre eis nuɛpar avayans. The apostle says: Αποθησαυρίζοντας εαυτοις θεμέλιον, καλον, εις το μελλον, να επιλαβώνται της αιωνίου ζωής, " treasuring up a good foundation to them for the future, that they may lay hold on eternal life."dering it of the first consequence to the church of God. In The sentiment is the same in both writers; the words nearly so; and the meaning is simply this, as it is judiciously paraphrased by Mr. J. Wesley, in his note on this passage,Treasuring up for themselves a good foundation, of an abundant reward by the free mercy of God; that they may lay hold on eternal life. This cannot be done by almisdeeds: yet, they come up for a memorial before God. Acts x. 4. And the lack even of this, may be the cause why God will withhold grace and salvation from us." Christ has said, Blessed are the merciful, for they shall obtain mercy. They who have not been merciful according to their power, shall not obtain Inercy; they that have, shall obtain mercy; and yet the eternal life which they obtain, they look for from the mercy of God through Jesus Christ. In reviewing the whole of this epistle, I cannot help consiit, we see more clearly than elsewhere, what the ministers of the Gospel should be; and what is the character of the true church. Bishops, Presbyters, and deacons, are particu. larly described; and their qualifications so circumstantially detailed, that it is impossible to be ignorant on this head. What the church should be, is also particularly stated: it is the house of the living God: the place where He lives, works, and manifests Himself. The doctrines and discipline of the church are not less specifically noted. All these subjects are considered at large in the notes, and here nothing need be added. Should it be said, the apostle, in giving the qualifications of a bishop, "no where insists on human learning," it may be answered in general, that no ignorant person, in those times, could have possibly got admittance into the church as a teacher of Christianity. Every person, acknowledged as a teacher, was himself well taught in the word of God, and well taught by the Spirit of God; and much teaching of the Divine Spirit was then necessary, as the New Testament Scriptures were not then completed; and if we were to allow the earlier date of this epistle, scarcely any part of the New Testament had then been written. The Gospels had not come as yet into general circulation; and only a few of St. Paul's epistles, viz. those to the Thessalonians, and that to the Galatians, and the first to the Corinthians, had been written before the year 56. At such times much must have been done by immediate revelations, and a frequent communication of miraculous powers. And oppositions of science, falsely so called] Kai avril ores the Devoury pov yvwows. And oppositions of knowledge, falsely so named. Dr. Macknight's note here, is worthy of much attention. "In the enumeration of the different kinds of inspiration bestowed on the first preachers of the Gospel, 1 Cor. xii. 8. we find the word of knowledge mentioned by which is meant, that kind of inspiration which gave to the apostles and superior Christian prophets, the knowledge of It is natural for men to run into extremes; and there is no the true meaning of the Jewish Scriptures. This inspiration subject on which they have run into wider extremes, than the false teachers pretending to possess, dignified their misin that of the necessity of human learning; for, in order to a terpretations of the ancient Scriptures with the name of proper understanding of the Sacred Scriptures, on one hand, knowledge, that is, inspired knowledge; for so the word sig. all learning has been cried down, and the necessity of the innifies, 1 Cor. xiv. 6. And as by these interpretations, they spiration of the Holy Spirit, as the sole interpreter, strongly endeavoured to establish the efficacy of the Levitical atone- and vehemently argued. On the other, all inspiration has ments; the apostle, very properly, termed these interpreta- been set aside, the possibility of it questioned, and all pretions, oppositions of knowledge, because they were framed tensions to it ridiculed in a way savouring little of Christian to establish doctrines opposite to, and subversive of, the Gos- charity, or reverence for God. That there is a middle way, pel. To destroy the credit of these teachers, he affirmed that from which these extremes are equally distant, every candid the knowledge from which they proceeded, was falsely called man who believes the Bible must allow. That there is an ininspired knowledge; for, they were not inspired with the spiration of the Spirit which every conscientious Christian may knowledge of the meaning of the Scriptures, but only pre-claim, and without which no man can be a Christian, is suffi tended to it." Others think that the apostle has the Gnostics ciently established by innumerable Scriptures; and by the in view. But it is not clear that these heretics, or whatever uninterrupted and universal testimony of the church of God: they were, had any proper existence at this time. On the this has been frequently proved in the preceding notes. If whole, Dr. Macknight's interpretation seems to be the best. any one, professing to be a preacher of the Gospel of Jesus de. 21. Which some professing] Which inspired knowledge nies, speaks, or writes against this, he only gives awful proof some pretending to have, set up Levitical rites, in opposition to the Christian church how utterly unqualified he is for his to the great Christian Sacrifice; and consequently, have erred sacred function. He is not sent by God, and therefore he concerning the faith, have completely mistaken the whole shall not profit the people at all. With such, human learning design of the Gospel-See chap. 1. 6, 7. is all in all; it is to be a substitute for the unction of Christ, and the grace and influences of the Holy Spirit. Grace be with thee] May the favour and influence of God be with thee, and preserve thee from these and all other errors ! Amen.] This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases, it appears to have been added by different transcribers, nearly in the same way in which we add the word FINIS, simply to indicate the end of the work. The subscriptions, as usual, are various. The following are the most remarkable afforded by the MSS. But while we flee from such sentiments, as from the influ ence of a pestilential vapour; shall we join with those who de cry learning and science? absolutely denying them to be of any service in the work of the ministry; and often going so far as to assert that they are dangerous, and subversive of the truly Christian temper and spirit; engendering little besides pride, self-sufficiency, and intolerance? That there have been pretenders to learning, proud and inThe first to Timothy is completed; the Second to Timothy tolerant, we have too many proofs of the fact to doubt it: and begins.-DE. The First Epistle to Timothy is completed; the that there have been pretenders to Divine inspiration not Second to him begins.-G. The First to Timothy, written less so, we have also many facts to prove. But such are only from Laodicea.-A. The First to Timothy, written from La- pretenders, for a truly learned man is ever humble and com dikia-CLARMONT. Written from Laodicea, which is the me- placent; and one who is under the influence of the Divine tropolis of Phrygia. The First to Timothy, written from Spirit is ever meek, gentle, and easy to be entreated. The proud Laodicea, which is the metropolis of Phrygia of Pacatiana.- and the insolent are neither Christians nor scholars. Botlire. Common GREEK TEXT, and several MSS. Instead of Pacati-ligion and learning disclaim them, as being a disgrace to both. ana, some have Pancatiano, Capatiana, and Paracatiana. But what is that learning which may be a useful handmaid to religion, in the ministry of the Gospel? Perhaps we may find an answer to this important question in one of the quali fications which the apostle requires in a Christian minister, 1 Tim. iii. 2. He should be apt to teach; capable of teaching others. See the note. Now, if he be capable of teaching others, he must be well instructed himself; and in order to this, he will need all the learning that, in the course of the Divine Providence, he is able to acquire. But it is not the ability merely to interpret a few Greek and Latin authors, that can constitute a man a scholar, or qualify him to teach the Gospel. Thousands have this knowledge, who are neither wise unto salvation themselves, nor capable of leading those who are astray, into the path of life. Learning is a word of extensive import; it signifies knowledge and experience; the knowledge of God and of nature in general, and of inan in particu. Lar; of man in all his relations and connexions; his history in all the periods of his being, and in all the places of his existence, the means used by Divine Providence for his support; the manner in which he has been led to employ the powers and faculties assigned to him by his Maker; and the various dispensations of grace and mercy by which he has been favoured. To acquire this knowledge, an acquaintance with some languages, which have long ceased to be vernacuJar, is often not only highly expedient, but, in some cases, indispensably necessary. But how few of those who pretend most to learning, and who have spent both much time and much money in seats of literature, in order to obtain it, have got this knowledge All that many of them have gained is merely the means of acquiring it: with this they become satisfied, and most ignorantly call it learning. These resemble persons, who carry large unlighted tapers in their hand, and boast how well quali fied they are to give light to them who sit in darkness, while they neither emit light nor heat; and are incapable of kin Preface dling the taper they hold. Learning, in one proper sense of PREFACE TO THE SECOND EPISTLE OF PAUL THE APOSTLE TO TIMOTHY. In the Preface to the first of these epistles, particular mention has been made of the parentage, country, and education of Timothy his cail to the evangelic office; and of his appoint ment to the presidency of the church at Ephesus. And for every particular of this kind, the reader is referred to that Preface. What remains to be done, in reference to the present epistle, is, to inquire into the time in which it was most probably written. The disagreement on this question, anong learn ed men, is very great; some arguing that it was written about the year 61, others referring it to the year 66. Some asserting that it is the first, in order of time, of these two epistles; and that it was written on Paul's first imprisonment at Rome. Seve ral of the most eminent critics are of this opinion; and they have supported their sentiments with arguments of no small weight. Hammond, Lightfoot, and Lardner, as well as several critics on the continent, contend for this earlier late. Macknight and Paley take the opposite side. Were I convinced that the weight of the argument lay with the former, I should have fixed its chronology accordingly; but the latter appear ing to me to have the more direct and the most weighty evidence in their favour, I am led, from the reasons which they give, to adopt their opinion. Dr. Paley observes, that it was the uniform tradition of the primitive church, that St. Paul visited Rome twice; and twice there suffered imprisonment; and that, at the conclusion of his second imprisonment, he was put to death; and he thinks that the opinion concerning these two journeys of St. Paul is confirmed by many hints and allusions in this epistle, compared with what St. Paul has said in other epistles, which are allowed to have been written from Rome. I shall give his principal reasons: circumstance, that, when Onesiphorus came to Rome, befand That this epistle was not written during St. Paul's first inprisoninent at Rome, or during the time in which the fastes to the Ephesians, Colossians, Philippians, and Philema, were written, may be gathered, says Dr. Paley, with cus derable evidence, from a comparison of these several epsias with the present. I. "In the former epistles, the author confidently looked for ward to his liberation from confinement, and his speedy de parture from Rome. He tells the Philippians, chi A 1 trust in the Lord that I also myself shall come shortly. Phile mon he bids to prepare for him a lodging; for I trust, says he, that through your prayers I shall be given unto you. rer. 22. In the epistle before us, he holds a language extrendy different: 'I am now ready to be offered, and the time of my departure is at hand: I have fought a good fight, I have firsted my course, I have kept the faith; henceforth there is and up for me a crown of righteousness, which the Lord, the ngi teons Judge, shall give me at that day,' ch. iv. 6-S" Those who espouse the contrary opinion, suppose that thee words only express the strong apprehensions and despart life, which the apostle had when he was first imprisoned; but that afterward, finding he was treated with kindness, bes tered his language, and so strongly anticipated, that le pas. dicted, his enlargement. This reflects little honour upon the apostle's character; it shows him to be a peron subject w alarms, and presaging the worst from every gloomy appear ance. The whole of St. Paul's conduct shows him to have been the reverse of what this opinion represents him. "That this epistle was written while Paul was a prisoner, is distinctly marked by the 8th verse of the first chapter: Be not thou therefore ashamed of the testimony of our Lord, nor of me his PRISONER.' And that it was written whilst he was a prisoner at Rome, is proved by the 16th and 17th verses of the same chapter. The Lord give mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my CHAIN; but when he was in ROME, he sought me out very diligently and found me. Since it appears from the former quotation that St. Paul wrote this epistle in confinement, it will hardly admit of doubt that the word chain, in the latter quotation, refers to that confinement, the chain by which he was then bound, the custody in which he was then kept. And if the word chain designate the author's confinement at the time of writing this epistle, the next words determine it to have been written from Rome; he was not ashamed of my chain; but when he was at Rome he sought me out very diligently.'" Dr. Macknight thinks that Paul was now a close prisoner, III. "In the former epistles, Demas was with St. Parla very different in his circumstances, from his first impri Rome: Luke the beloved physician, and Demas, greet ym.' sonment, in which he was permitted to "dwell alone in his In the epistle now before us, 'Demas hath forsaken me hav own hired house, and receive all that came to him," and pub-ing loved this present world: and is gone to Thessalonica' ticly to preach the Gospel, being guarded only by a single sol- IV. "In the former epistles, Mark was with St. Paul, and dier. That he was in close confinement, he argues from the joins in saluting the Colossians. In the present epistle, Timo II. "When the former epistles were written from Ra Timothy was with St. Paul, and is joined with him im Whit to the Colossians, the Philippians, and Philemon: the prese epistle implies that he was absent. thy is ordered to bring him with him, for he is profitable to me for the ministry.' chap. iv. 11." The circumstance of Demas being with St. Paul while he wrote the former epistles, which was certainly during his first imprisonment; and of his having forsaken him when he wrote this, is a strong proof of the posterior date of this epistle: nor can the feelings of the apostle, so contradictorily expressed in this and the preceding epistles, be ever cleared (on the supposition of their relating to the same time and circumstances,) from weakness and contradiction. Lewis Capellus has suggested the following considerations, which are still more conclusive: 1. "In ch. iv. ver. 20 St. Paul informs Timothy, that 'Erastus abode at Corinth,' Epasos epeivεv Ev Kopivo: the form of expression (the verb being in the first aorist)' implies that Eastus had staid behind at Corinth when St. Paul left it; but this could not be meant of any journey from Corinth which St. Paul took prior to his first imprisonment at Rome: for, when Paul departed from Corinth, as related in the xxth chapter of the Acts, Timothy was with him and this was the last time the apostle left Corinth before his coming to Rome; because he left it on his way to proceed to Jerusalem, soon after his arrival at which place he was taken into custody; and contiqued in that custody till he was brought to Cesar's tribunal." There could be no need, therefore, to inform Timothy that "Erastus staid behind at Corinth," upon this occasion; because if the fact were so, it must have been known to Timothy, who was present as well as St. Paul. 2 "In the same verse our epistle also states the following article: 'Trophinus have I left at Miletus sick.' When St. Paul passed through Miletus, on his way to Jerusalem, as related Acts xx. Trophimus was not left behind, but accompanied him to that city. He was indeed the occasion of the uproar at Jerusalem, in consequence of which St. Paul was apprehended; for they had seen,' says the historian, 'before with him in the city, Trophimus an Ephesian, whom they sup posed that Paul had brought into the temple.' This was evidently the last time of Paul's being at Miletus before his first imprisonment; for, as has been said, after his apprehension at Jerusalem, he remained in custody till he was sent to Rome. "In these two articles we have a journey referred to, which must have taken place subsequent to the conclusion of St. Luke's history: and of course, after St. Paul's liberation from his first imprisonment. The epistle, therefore, which contains this reference, since it appears, from other parts of it, to his affection for Timothy. have been written while St. Paul was a prisoner at Rome, proves that he had returned to that city again, and undergone there a second imprisonment.” "These particulars," adds Dr. Paley, "I have produced not merely for the support they lend to the testimony of the Fa thers, concerning St. Paul's second imprisonment, but to remark their consistency and agreement with one another.They are all resolvable into one supposition, viz. that this epis tle was not written during St. Paul's first residence at Rome, but in some future imprisonment in that city. The epistle touches upon names and circumstances connected with the date and with the history of the first imprisonment, and men. tioned in letters during that imprisonment: and so touches upon them, as to leave what is said of one, consistent with what is said of others; and consistent also with what is said of them in different epistles." From the whole, there seems the fullest evidence, 1. That this epistle was not written during St. Paul's first imprison. ment at Rome. 2. That he was at Rome when he wrote this epistle. 3. That he was there, a prisoner, and in such confinement as we know, from the Acts of the Apostles, he was not in, during the time of his first imprisonment there. 4. That this must have been some subsequent imprisonment. 5. That as the general consent of all Christian antiquity, states that St. Paul was twice imprisoned at Rome, and that from his second imprisonment he was never liberated, but was at its conclusion martyred; therefore this epistle must have been written while St. Paul was in his second imprisonment at Rome; and but a short time before his martyrdom. And as the Christian church has generally agreed that this apostle's martyrdom took place on the 29th of June, A. D. 66, the Second Epistle to Timothy might have been written some time towards the end of the spring, or beginning of the summer, of that year. It is supposed that St. Paul went from Crete to Rome, about the end of the year 65, on hearing of the persecution which Nero was then carrying on against the Christians, on pretence that they had set Rome on fire: for, as he knew that the church must be then in great tribulation, he judged that his presence would be necessary to comfort, support, and build it up.Like a true soldier of Jesus Christ, he was ever at the post of danger and in this case, he led on the Forlorn Hope. Other matters relative to the state and circumstances of the apostle, and those of Timothy, and the church at Ephesus, will be carefully brought before the reader in the course of the notes on this epistle. THE SECOND EPISTLE OF PAUL THE APOSTLE TO TIMOTHY. For Chronological Eras, see at the end of the Acts. Dr. Lardner and others suppose this epistle to have been written in A. D. 56. See the Preface to the First Epistle to Timothy, where this point is largely considered, and also the General Observations prefixed to the Acts of the Apostles. CHAPTER I. Paul's address to Timothy, and declaration of his affection for him, 1-4. His account of the piety of Timothy's mother and grandmother, and the religious education they had given their son, 5. He exhorts him to stir up the gift of God that is in him, and not to be ashamed of the testimony of the Lord, 6-8. How God has saved them that believe; and how Christ has brought life and immortality to light by the Gospel, 9, 10. The apostle's call to preach it, and the persecutions which he had been obliged, in consequence, to endure, 11, 12, Timothy is exhorted to hold fast the form of sound words, 13, 14. And is informed of the apostacy of several in Asia; and particularly of Phrygellus and Hermogenes, 15. And of the great kindness of Onesiphorus to the apostle in his imprisonment, 16-18. [A. M. cir. 4069. A. D. 65 or 66. A. U. C. 818. An. Imp. Ner. Cæsar. Aug. 12.] Pording to promise of life which is in Christ Jesus, of thee in my prayers night and day an apostle of Jesus Christ, by the will of God, ac- pure conscience, that f without ceasing I have remembrance a 2To Timothy, my dearly beloved Son; Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. 31 thank God, whom I serve from my forefathers with Cor.1.1-b Eph. 3.6. Titus 1.2. Hebrews 9.15.- 1 Tim. 1.2.-1 Romans 1.8. Eph. 1.15. NOTES-Verse 1. Paul, an apostle] St. Paul at once shows his office, the authority on which he held it, and the end for which it was given him. He was an apostle, an extraordinary ambassador from heaven. He had this apostleship by the will of God, according to the counsel and design of God's infinite wisdom and goodness. And he was appointed, that he might proclaim that eternal life which God had in view for mankind, by the incarnation of His Son Jesus Christ: and which was the end of all the promises He had made to men, and the commandments He had delivered to all His prophets since the world began. The mention of this life was peculi arly proper in the apostle, who had now the sentence of death in himself, and who knew that he must shortly seal the truth with his blood. His life was hidden with Christ in God; and he knew that as soon as he should be absent from the body he should be present with the Lord. With these words he both comforted himself and his son Timothy. 2 To Timothy, my dearly beloved son] See the note on 1 Tim, ch. i. ver. 2. 4 Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; 5 When I call to remembrance, h the unfeigned faith that is • Acte 22.3. & 23. 1. & 24.14 & 27.3. Rom.1.9. Gal.1.14.-f1 Theas, 1.2. & 3.10.-g Ch.4 9.21.-h 1 Tim. 1 5. & 4.6. 3. Whom I serve from my forefathers] Being born a Jew, I was carefully educated in the knowledge of the true God, and the proper manner of worshipping Him. With pure conscience] Ever aiming to please Him, even in the time when, through ignorance, I persecuted the church. Without ceasing I have remembrance of thee] The apostle thanks God that he has constant remembrance of Timothy in his prayers. It is a very rare thing now in the Christian church, that a man particularly thanks God, that he is enabled to pray for OTHERS. And yet, he that can do this most, must have an increase of that brotherly love, which the second greatest commandment of God requires: Thou shalt love thy neigh bour as thyself. It is also a great blessing to be able to main. tain the spirit of a pure friendship, especially through a con siderable lapse of tiine and absence. He that can do so, may well thank God that he is saved from that fickleness and unsteadiness of mind, which are the bane of friendships, and the reproach of many once warm-hearted friends. 4. Being mindful of thy tears] Whether the apostle refers Life and immortality brought 11. TIMOTHY. in thee, which dwelt first in thy grandmother Lois, and i thy mother Eunice; and I am persuaded that in thee also. 6 Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. 7 For God hath not given us the spirit of fear; in but of power, and of love, and of a sound mind. 8 "Be not thou therefore ashamed of the testimony of our Lord, nor of me P his prisoner: but be thou partaker of the afflictions of the Gospel according to the power of God. i Acts 16. 1-k 1 Thess.5.19. 1 Tim. 4. 14.-1 Rom. 8, 15.-m Luke 21.49. Acts !. 8-n Rom. 1. 16-e1 Tun.2.6. Rev.1.2-p Eph.3.1. Phil. 1.7.-q Col. 1.24. Ch.4. 5-1 Tim.1.1. Tit.3.4.- 1 Thess.4.7. Heb... to the affecting parting with the Ephesian church, mentioned Acts xx. 37. or to the deep impressions made on Timothy's heart when he instructed him in the doctrine of Christ crucified; or to some interview between themselves; is not cer tainly known. The mention of this by the apostle, is no small proof of his most affectionate regards for Timothy; whom he appears to have loved as a father loves his only son. 5. The unfeigned faith that is in thee] Timothy had given the fullest proof of the sincerity of his conversion, and of the purity of his faith. to light through the Gospel, 9 Who hath saved us, and called us with an holy calling 10 But w is now made manifest by the appearing of our Sa t Rom 320 & 9.11. Tit 35.- Rom. 8 -v Rom. 16 25. Eph L&LI! Te 12 | Pett 20-w Rom 16.25 Eph.1.9. Cal 1,25 TL13 | P1,9–11, a 5 34,50. Heb 2 14.-y Acts 9. 13 Eph 3.7, 1 Tim 27. Ch.4. 17. salvation of every one that believed, it was a subject to era in. Hence the apostle, Rom. i. 16. said, I am not ashamed of the Gospel of Christ; where see the note. Nor of me hie prisoner] When our friends are in power and credit, we can readily acknowledge thein, and take ppar tunities to show that we have such and such connexions, but when the person falls into disgrace or discredit, though we cannot pretend not to know hun; yet we take care sa acknowledge him. This induced Cicero, in relation to freak ships, to give for a maxim-Amicus certus in re incertà ar nitur: "A true friend is known in adverse circumstances" and from this we have borrowed our proverb, A friend is need, is a friend indeed. Which dwelt first in thy grandmother Lois] In Acts xvi. 1. we are informed that Paul came to Derbe and Lystra, and behold a certain disciple was there, named Timothens, the son of a certain woman who was a Jewess and believed; Be thou partaker of the afflictions of the Gospel)] No parent but his father was a Greek. Luke, the historian, it appears, could love a child better than Paul loved Timothy, and, be was not particularly acquainted with the family: Paul evi-hold! he who could wish him nothing but what was great, dently was: Luke mentions the same circumstance which the honourable, and good, wishes him to be a partaker of the apostle mentions here; but in the apostle's account, there are afflictions of the Gospel! Because, to suffer for Christ, and particulars which argue an intimate acquaintance with the suffer with Christ, was the highest glory to which any human family and its history. Luke says Timothy's father was a being in this state could arrive. The royal way to the crown Greek, consequently we may believe him to have been then in of glory, is by the cross of Christ. his heathen state: Paul, in mentioning the grandmother, mother, and son, passes by the father in silence; which intimates that either the father remained in his unconverted state, or was now dead. Lois and Eunice are both Grecian, and indeed heathen names; hence we are led to conclude, that although Timothy's mother was a Jewess, according to St. Luke, yet she was a Grecian, or Hellenist by birth. Lois, the grand mother, appears to have been the first convert to Christianity; she instructed her daughter Eunice, and both brought up Timothy in the Christian faith; so that he had a general knowledge of it before he met with St. Paul at Lystra. There, it appears, the apostle was the instrument of the conversion of his heart to God: for a man may be well instructed in Divine things, have a very orthodox creed, and yet his heart not be changed. Instruction precedes conversion; conversion should follow it. To be brought up in the fear of God is a great blessing; and a truly religious education is an advantage of infinite worth. 6. Stir up the gift of God which is in thee] The gift which Timothy had received, was the Holy Spirit; and through Him, a particular power to preach and defend the truth. This gift is represented here, under the notion of a fire, which, if it be not frequently stirred up, and fresh fuel added to it, will go out. This is the precise idea which the apostle had in his mind; hence the term avalo vpew, which signifies to stir up the fire; to add fresh fuel to it. From this it plainly appears, that if Timothy had not continued to be a daily worker with God, he would have received the grace of God in vain. The Latins have a similar metaphor, excitare igniculos ingenii, to stir up the sparks of gerius. According to the power of God] While thou hast no re affliction than thou hast grace to sustain thee ouder thos canst have no cause to complain. And God will take care that if a faithful discharge of thy duty shall expose the to afflictions, His power manifested in thee shall be in propt tion to thy necessities. His load cannot be oppressive, wios strengthened to bear it by the power of God. 9. Who hath saved us] From sin; the spirit of bondage, and all tormenting fear. This is the design of the Gospel And called us with an holy calling] Invited us to boles and comfort here; and to eternal glory hereafter. Not according to our works] We have not deserved any part of the good we have received: and can never merit me inoinent of the exceeding great and eternal weight of glory which is promised. See the notes on the parallel passages. Before the world began] Προ χρόνων αιώνιων. Before the Mosaic dispensation took place, God purposed the salvation of the Gentiles by Christ Jesus; and the Mosaic dispensatim was intended only as the introducer of the Gospel was our schoolmaster unto Christ. Gal. iii. 24. See the pe rallel places, and the notes there. The tam 10. But is now made manifest] This purpose of God to save the Gentiles as well as the Jews, and call them to the same state of salvation by Jesus Christ, was, previously to Lhe manifestation of Christ, generally hidden; and what was vealed of it, was only through the means of types and cere monies. Who hath abolished death; Καταργήσαντος μεν τον θάνατον Who has counterworked death; operated against lus operations, destroyed his batteries, undersunk and destroyed ne By the putting on of my hands] See on 1 Tim. iv. 14. mines, and rendered all his instruments and principles of 2. 7. God hath not given us the spirit of fear] Here is an al-tack useless. By death here, we are not to understand merely husion to the giving of the law on Mount Sinai. This was natural death, but that corruption and decomposition which communicated with such terrible majesty as to engender fear take place in consequence of it; and which would beng. in all the Israelites: even Moses, on the occasion, did exceed-rally endless, but for the work and energy of Christ. By Him ingly fear and tremble. The Gospel was ushered in, in a much milder manner; every thing was placed on a level with the human intellect; and within reach of every human spirit. Nothing was terrific, nothing forbidding; but all was inviting. The very spirit and genius of it was a spirit of power, of love, and of a sound mind. Instead of deas, fear, some MSS. and Versions have doy Aetas, servitude or bondage; God hath not given unto us the spirit of BONDAGE-but of power, duvapews, to work miracles, to confound enemies, to support us in trials, and enable us to do that which is lawful and right in His sight. And of love, which enables us to hear, believe, hope, and endure all things; and is the incentive to all obedience. Of a sound mind, cwopovicpov, of self-possession and government, according to some. But a sound mind implies much more; it means a clear understanding, a sound judginent, a rectified will, holy passions, heavenly tempers; in a word, the whole soul harinonized in all its powers and faculties; and completely regulated and influenced so as to think, speak, and act aright in all things. The apostle says, God hath given the spirit of these things: they are not factitious; they are not assumed for times and circumstances; they are radical powers and tempers; each produced by its proper principle. alone, comes the resurrection of the body; and through His eternal life and glory are given to the souls of believers. Brought life and immortality to light) The literal tr9lation of the original is, He hath illustrated life and inest. ruption by the Gospel. Life eternal, or the doctrine of *** eternal, even implying the resurrection of the body, was at unknown among the Jews. They expected this, for they found it in their prophets. It abounded among tu mà bằng tfore the Incarnation; and they certainly never borrowed any notion in it, from the Christians; therefore the Gospel corld tit be stated as bringing to light what certainly was in the ars before that time. But this doctrine was never illustrerted val demonstrated before; it existed in promise, but had never been practically exhibited. Jesus Christ died, and lay unsc the empire of death; He arose again from the dead, and thus illustrated the doctrine of the resurrection; He took 12 same human body up into heaven, in the sight of Is disc ples; and ever appears in the presence of God for us; m thus, has illustrated the doctrine of incorruption. lo He death, resurrection, and ascension, the doctrine of eterna' life and the resurrection of the human body, and its final in corruptibility, are fully illustrated by example, and establise ed by fact. 8. Be not ashamed of the testimony] The testimony of Christ is the Gospel in general, which proclaims Christ cru eified, and redemption through His blood. In the sight of the And an apostle] Sent immediately from God to man world, there appeared to be reason why a man should be A teacher] One whose business it is to instruct uien, and ashamed of this; ashained of Him who was crucified as a male-particularly the Gentiles, to whom he was especially set to factor; but, when this Gospel became the power of God to the proclaim the doctrines of eternal life, the resurrection and 11. Whereunto I am appointed a preacher] Kapvį, a horald. See the notes at the end of Matt. chap. iii. |