Westminster Annotations, 1 Timothy 2
ANNOTATIONS ON THE FIRST EPISTLE OF PAVL THE Apostle to TIMOTHIE.
CHAP. I.
Vers. 1. BY the commandment] Gr. according to the commandment.
our hope] Hope is here taken for the chief object of our hope, which is Christ, by whose merits we hope to obtain remission of our sins, and eternall life.
V. 2. own sonne] He calleth him his own sonne in the faith, either because he was a means and instrument whereby Christ was perfectly formed in Timothie; or because he served him as a sonne doth his father, viz. in the ministerie; or because he resembled the Apostle both in his preaching, and in his life, as a naturall sonne is like his father.
grace, mercy, and peace] Grace is the fountain from whence mercy and peace flow; for the free good-will of God, whereby he hath chosen us in Christ, procureth us mercy in the forgivenesse of sinnes, and by the apprehension of this mercy we have peace of conscience.
V. 3. at Ephesus] Gr. in Ephesus.
teach no other doctrine] The chief Pastours of the Church, who were endued with Apostolicall authoritie, as was Timothie, were to forbid any to preach, not onelyonly doctrine that was contrary, but that which was beside that which the faithfull have received from the Apostles. Gal. 1. 8, 9.
V. 4. Neither give heed to fables] See Chap. 4. 7. and 6. 4. 2 Tim. 2. 23. Tit. 1. 14. and 3. 9. The doctrine of faith is corrupted, not onelyonly by false opinions, but also by vain and curious speculations, which no way tend to godly edifying.
and endlesse] He calleth them endlesse, not because in the Genealogies there was no end, neither upwards, nor downwards; but because those of the Jews, who imbraced Christian religion, were so addicted to these Genealogies, that they might have a pretence of claiming kindred of Christ, that they made no end of drawing down their lines of descent from David, or from Abraham: or because the questions moved concerning Genealogies, by reason of the slender proof and ground they had for them, could receive no determination or end.
minister] Gr. exhibit, or, yeeld.
V. 5. Now] Or, But.
end of the Commandment] That is, the perfection and complement of the law, Rom. 13. 8. Or the main scope and drift of the Commandments of God, both in the Law and Gospel.
charitie, out of a pure heart] There is neither love without a good conscience, nor a good conscience without faith, nor faith without the Word of God.
V. 6. having swerved] Or, not aiming at.
V. 7. whereof they affirme] Or, concerning what things they undertake to make good, or confirme.
V. 8. if a man use it lawfully] Gr. Tec. shall use. The Law is given to excellent purpose, if we make such use of it as we ought, not seeking to be justified by the observation thereof, but to be directed by it in our obedience, as a perfect rule of life, and to be brought by it to Christ. Gal. 3. 24.
V. 9. righteous man] The Law is not made for the coertion, restraint, condemnation, or punishment of the righteous, but of lawlesse and disorderly persons.
for sinners] Such as make sinne all their imployment and occupation. such as go on in their sinnes with pleasure and delight.
murderers of fathers] He setteth downe some of the most enormous sins, not as if the Law did not condemne as well all the rest, to the very least; but onelyonly to convince those hypocriticall zealots of the Law, who were themselves obnoxious to horrible vices; such as they are, which the Apostle instanc…th in.
V. 10. men-st…alers] Or, making slaves of men.
sound doctrine] Or, wholsome. That is, not tainted with heresie. Or, wholsome, that is, which brings health to the soul.
V. 11. glorious Gospel] Gr. Gospel of glory.
V. 13. injurious] Or, wrong-doer; or, contumelious traducer.
V. 15. a faithfull saying] foreign, that is, foreign, a firme truth, a sure foundation, upon which we may build our belief.
Christ Jesus came into the world, &c.] See Matth. 9. 13. Mark 2. 17.
I am chief] Though Saint Paul were now a convert, and a Saint, yet he ranketh himself among the greatest sinners, in regard of his former life which had been stained with the foul sinnes of blasphemie against Christ, and persecution of the professors of the Gospel unto death.
V. 17. eternall] Gr. of ages, or, worlds.
for ever and ever] Gr. to worlds of worlds, or, ages of ages.
V. 18. by them] Gr. in them.
warre a good warfare] A good warfare; as a Christian, against the world, the flesh and the devill; as a faithfull Minister of the Gospel, against all false Apostles, and corrupters of the true faith. 2 Tim. 4. 7.
V. 19. Holding faith] That is, the profession or doctrine of the true faith, as appears by the opposition to the blasphemings of Hymeneus and Alexander.
good conscience] An upright conscience, that directeth a man in all his doings to that whereof he hath been instructed out of the Word of God.
some having put away] Some whom God for giving reins to a licentious course of life, against the dictates of their owne conscience, hath punished, by taking away the light of his Spirit from them, that in the midst of their course they should lose their most precious spirituall merchandise, and be drowned in errour and heresie, after the manner of those who in a sea tempest suffer shipwrack.
V. 20. Hymeneus and Alexander] Some do hold this Alexander to be he of whom mention is made Acts 19. 33. whereof there is no certainty; yet being joyned here with Hymeneus, it is most probable, that he was guilty of the same blasphemous heresie, for which Hymeneus is taxed, 2 Tim. 2. 18. viz. the denyall of the resurrection of the dead.
whom I have delivered unto Satan] By Ecclesiasticall excommunication; whereof see a further declaration upon 1 Cor. 5. 5.
learn not to blaspheme] That they may consider themselves better, and come to the acknowledgement of their errour, which is the end and scope of Ecclesiasticall discipline: Or, if they did not retract their errours, they might do lesse hurt to the Church, and by their punishment be a warning to other blasphemers and seducers; for the Greek word foreign, signifieth, not onelyonly to be taught, but to be chastened and corrected.
CHAP. II.
Vers. 1. EXhort] Or, desire.
supplications, prayers] Either these words are Synonymaes, all signifying the publike devotions of the Church in her service and Liturgie; or, they may be thus distinguished: by foreign, are meant such prayers as we make in our necessities and distresses, to prevent and avoid evils that may befall us, or are come upon us; by foreign, such prayers wherein we sue for good things at Gods hands, namely, spirituall and temporall blessings; by foreign, such prayers wherein we intreat for the good of others.
for all men] That is, all kindes of men, Jews, Gentiles, bond, free, faithfull, infidels, friends, enemies, great men and mean ones, publike and private; or, as the word is often taken in Scriptures, as Matth. 4. 23. foreign, all diseases, that is, all sorts of diseases, Luk. 11. 42. foreign, all manner of herbs.
V. 2. For Kings] He mentioneth Kings particularly, either because the Kings and Magistrates were then enemies to the Church, and persecutors of the Saints of God, and some might peradventure make scruple whether they ought to pray for such; the Apostle therefore resolves they ought; and yeelds a double reason for it, the former in this verse, that through Gods blessing upon their Government we may enjoy peace, (Jer. 29. 7.) The latter in the fourth verse, because God excludeth no sorts or conditions of men from the means of salvation. Or, he nameth Kings in the first place, because they are highest in dignitie, and upon the good use of their power very much dependeth the safetie of the Church and Common-wealth.
authority Or, eminent place.
honesty] Or, comelinesse.
V. 4. all men to be saved] By as much as appeareth unto us by his will revealed in the Gospel, he excluding none by name, neither nation nor condition whatsoever, Matth. 28. 19. Mark 16. 15. Or, all, may be taken, not pro singulis generum, but pro generibus singulorum. Vers. 1.
knowledge of the truth] That is, the doctrine of the Gospel, as the word is taken, John 5. 33. & 8. 32. & 18. 37.
V. 5. between] Gr. of.
the man Christ Jesus] The Apostle doth not adde man to exclude the divine natue from his Mediatourship: for he is God revealed in the flesh, 1 Tim. 3. 16. and God hath purchased his Church by his blood, which through the eternall Spirit he offered without spot unto God, Heb. 9. 14. but to expresse that nature in which he paid the ransome for us, mentioned in the verse following; and to shew that our Mediatour being a man, all sorts of men have by faith free accesse unto him and his offering, Heb. 2. 10.
V. 6. a ransome for all] All that do beleeve in him, Matth. 20. 28. Joh. 3. 16. and 10. 15. Rom. 1. 16. and 3. 22.
to be testified in due time] Or, a testimonie. Gr. Tec. for all in due time. The word foreign, is left out in the Greek Copie written by Tecla, and the sense is full without it, Who gave himself a ransome for all in due time; but if we retain the word because most copies have it, the meaning is, That the ransome he paid was a reall testimonie of his Mediatourship betwixt God and man, whereby he reconciled both. Or the meaning is, That though their ransome were paid at one time, yet it is testified to severall Nations foreign, at severall seasons appointed by God for their conversion.
V. 7. Whereunto] See 2. Tim. 1. 11.
ordained a preacher] Gr. Tec. trusted to be a preacher.
teach of the Gentiles] See Gal. 2. 7, 8.
V. 8. pray every where] Devotion is not now confined to one place as the folemn sacrifice and service was in the time of the Law; but as occasion is offered we are to pray every where, looking not so much to outward circumstances, as to the inward devotion of the heart, lifting up our hands to God in holinesse, charitie, and faith.
V. 9. women adorn themselves, &c.] See 1 Pet. 3. 3.
broildered hair] Or, plaited. Women ought to desire rather inward then outward ornaments, and in adorning themselves outwardly they must have a care that is be done in a fashion that may argue neither wantonnesse not curious nicenesse, not wastfulnesse, nor pride, 1 Pet. 3. 3.
V. 11. silence with all subjection] Gr. in. Learn of their own husbands, not to take upon them to teach them: but in modest silence to receive instruction and command from them, 1 Cor. 14. 34.
V. 12. I suffer not a woman, &c.] See 1 Cor. 14. 34.
silence] Gr. quietnesse.
V. 13. Adam was first formed] Adam had the prioritie in his creation, the woman was made after him, and for him, and of him, Gen. 2. 7. 21. 22. 1 Cor. 11. 8.
V. 14. Adam was not deceived] Immediately of the devill as Eve was: neither doth the story it self say that Adam was deceived by Eye, but onelyonly that he took the forbidden fruit of her and did eat, Gen. 3. 6.
was in the transgression] The woman was first and deepest in the transgression, and means to induce her husband to sinne, wherefore also by way of punishment she was more straitly subjected to her husband, Gen. 3. 16.
V. 15. in child-bearing] Or, by child-bearing. If foreign be taken, as it is most commonly, to signifie, by, or through, then the meaning is, That though painfull child bearing were part of the punishment inflicted upon Eve and her sex, for her first trangression, in eating the forbidden fruit, and tempting her husband to sinne likewise; yet she and all faithfull women shall be saved by Maries bearing the holy Child Jesus. For as foreign, signifying creation, is taken by a metonymie for the creature, Rom. 8. 19, 20. 21. 39. so also foreign, true, Rom. 8. 19, 20. 21. 39. so also foreign, for foreign, child-bearing, for the child born, the blessed fruit of the Virgins wombe, Luk. 1. 42. But if the proposition foreign be taken for in, as Rom. 4. 11. foreign, for foreign, and in many other places, then the meaning is, That notwithstanding by child-bearing and subjection to man, God hath imprinted on women the mark of the punishment inflicted upon Eve, and all women that conceive and bring forth children; whence some peradventure might have conjectured that in regard of this curse, there was no hope of salvation for women unlesse it were for the unmarried, or those were childlesse: yet the Apostle teacheth that this shall not hinder their salvation, if they abide in the faith, nor the bodily evils and sorrowers that they endure to stop the operation of the Spirit of grace in them. Or, bearing and breeding children is an ordinary way through which women go to heaven, Chap. 5. 14.
CHAP. III.
Vers. 1. A True saying] Gr. faithfull. See 1 Tim. 1. 15.
If a man desire] Not ambitiously affect, but finds in himself a fitnesse and willingnesse to take upon him that office, moved thereunto by a holy and sincere affection to consecrate himself unto God in the service of his Church, and to employ and improve there those gifts which he hath received of him for the edification of Gods people.
a bishop] That is, the office of an over-seer; which word may either have relation to the flock of Christ onelyonly, and in that sense it belongeth to all Pastours who have cure of souls: Or, to the Pastours themselves also, as well as the flock; and in that sense antiquitie hath appropriated, the word to signifie the chief Presbyter, or Minister, who had a superintendence over a whole Church comprised withn a Citie, or Diocesse, in which there were divers inferiour Pastours. See the note upon Philippians 1. 1.
a good work] See 1 Thess. 5. 13.
V. 2. A bishop, &c.] See Tit. 1. 6, &c.
blamelesse] The word foreign, signifieth not faultlesse, for there are no such in the world, but such a one who hath not been, or cannot be appeached with any crime, a man of an unoffensive life, a man that is not attained with any common blemish, 1 Cor. 1. 8. Luk. 1. 6.
the husband of one wife] He that is to be chosen a Bishop must not necessarily be a married man, but necessarily be no polygamist; that is, such a one who hath been husband but of one wife at once, Hicron. Epist. 82. c. 2. For though polygamie were a common practise among the Jews, yet it was ever held a scandall and a brand among Christians: therefore none who had that brand upon him ought to be chosen either Bishop, or Deacon, vers. 12.
of good behaviour] Or, modest.
apt to teach] Not onelyonly endued with sufficient knowledge to teach, but such as are willing and ready upon all occasions to instruct the people of God.
V. 3. Not given to wine] Or, not ready to quarrell and offer wrong, as one that is in wine.
filthy lucre] Her forbiddeth in a Bishop not onelyonly covetousnesse, which is afterwards taxed, but the taking of any base course, or using any unworthy means to improve his estate: in which kind the Bishops of Rome of all other are most notoriously faultie, who make a gain of all sorts of sinne, even those that are not to be named among Christians.
not covetous] Gr. not a lover of silver.
V. 4. gravitie] Gr. comclinesse.
V. 6. a novice] Or, one newly come to the faith. foreign. Not a man newly plated, or engrassed into Christ by baptisme; or not such a one who hath newly entered into the studie of Divinitie.
lifted up] Gr. puffed up, or swollen with.
fall into the condemnation of the devill] Lest by reason of his sudden advancement to the degree, he take occasion to be proud, which will undo him, and so he fall into the same condemnation that the devill himself is fallen into. Or lest he be subject to the censure of calumniating persons.
V. 8. grave] Or, honest.
V. 9. Holding the mystery of the faith] Either deeper and more abstruse and hidden points of saving knowledge; or in generall the doctrine of the Gospel which is a mysterie indeed, for flesh and bloud cannot reveale it unto us, nor can the most learned perfectly comprehend it, 1 Cor. 2. 7.
V. 10. use the office of a deacon, being] Or, minister, and being.
V. 11. grave] Or, honest; or, modest.
V. 12. deacous be the husbands] See vers. 2.
V. 13. used the office] Or, ministred.
good degree] Deservedly obtain the honour to be preferred to an higher office in the Church.
boldnesse in the faith] Or, libertie of speech. Greater courage and holy boldnesse in the profession of the Gospel: for the testimonie of a good conscience, and the faithfull discharge of the ministery makes a man bold as a lion, wheras the contrary stops a mans mouth, and makes him a coward in Christs quarrell.
V. 14. shortly Gr. sooner.
V. 15. house of God] As the Catholike Church is as it were the whole house of God; so every particular Church, as this Ephesus was, in which Timothie resided, was a part thereof, and by a Syneedoche may be called the house of God, because God dwelleth therein by his word and Spirit, 1 Cor. 3. 16. Heb. 3. 5, 6.
the living God] See Rom. 9. 26. 2 Cor. 3. 3. 1 Thess. 1. 9.
pillar and ground of the truth] Or, stay. Some referre these words to them that follow. vers. 16. and thus make the construction. The pillar and ground of truth, and without controversie great is the mystery of godlinesse, viz. God, &c. Others referre them to the words immediately going before, the house of god, which is called the pillar and ground of truth in respect of the profession, and maintenance of the true religion of God, which it both supporteth as a pillar, and maketh it openly known to others, as the Magistrates used to hang and affix their Orders and Proclamations or pillars, or others places of strength and firmnesse; and here consequently is declared the office and dutie of the Church in publishing the same truth, and defending it against all errours, contradictions, and corruptions whatsoever. Or it may be referred to Timothie, as it is by divers of the Ancients, and read, he being a pillar and upholder of the truth, Gal. 2. 9. Rev. 3. 12.
V. 16. mysterie of godlinesse] Not barely of ceremonies, as were those mysteries of the law Moses, nor of vain and profane superstitions, as those of the Gentiles; but most holy indeed and truly religious, whereby God is served in spirit and truth.
God] That is, the eternall Sonne of God, as the word is taken, Joh. 1. 1. Act. 20. 28. Rom. 9. 5.
was manifest] Made his Divinitie known, Luk. 24. 19. Joh. 1. 14.
in the flesh] That is, in the humane nature which he assumed into the unitie of his person, Joh. 1. 14. Rom. 1. 3. Heb. 2. 14.
justified in the Spirit] In or by the Spirit, which is to be understood of the divine nature of Christ, whereby he hath raised himself again from the dead; and consequently also was approved to be righteous and innocent, notwithstanding he was condemned both by Jews and Gentiles as a malefactour. Or declared to be the Sonne of God, Rom. 1. 4.
seen of angels] As of the Messengers and Ministers, both at his nativitie, Luk. 2. 14. and at his temptation, Matt. 4. 11. and at his passon, Luk. 22. 43. and at his resurrection, Luk. 24. 4. and at his ascension, Act. 1. 10.
preached unto the Gentiles] Gr. among.
received up into glory] To the right hand of his Father, from whence he poureth out the gifts of his Spirit upon the Church, and manifesteth his glory by signs and wonders, Mar. 16. 19, 20. Act. 1. 2. and 2. 4. 33.
CHAP. IIII.
SPirit speaketh expressly] In the Scriptures concerning apostasie from the faith in generall, and seduction by false teachers, Matth. 24. 23, 24. Luk 18. 8. but to me by speciall revelation, that the false Prophets shall broach such false and damnable doctrines in particular as are after mentioned.
in the latter times, &c] See 2 Tim. 3. 1.
seducing spirits] Either he meaneth devils, who are lying spirits, or wicked or ungodly men, who are the devils instruments, to spread errours and heresies, as the word is taken, 1 Joh. 4. 1.
V. 2. seared with a hot iron] Either branded consciences, or stigmatized with the marks of many foule and enormous crimes; A metaphor taken from rogues who are burnt in the hand, or some other part of the body. Or consciences so insensible of their own dangerous estate, and of the fearfull judgements of God, as dead and hard flesh seared with a hot iron, whereby Physicians consume rotten flesh to save the founder parts.
V. 3. Forbidding to marry] This prediction is verified at this day in the Romish Church, which forbiddeth any in holy Orders to marry. It is true, the Manichees, Eucratites, and other Heretikes disparaged marriage, and disallowed it in those they called their perfect ones: but we read of none that by laws and canons prohibited marriage save the Bishops of Rome, and such as adhere unto them.
to abstain from meats] Either these words have a reference to the former words, vers. 1. doctrines of devils, and all the words between are to be enclosed in a parenthesis, and so the coherence is giving heed to doctrines of devils, namely this, to abstain from meats, &c. Or else there is an Ellipsis, and the word foreign, or some such like is to be understood; a like example whereof we have above, Chap. 2. 12. foreign (supple foreign) foreign, and 1 Cor. 14. 34. Or like that 1 Cor. 3. 2. For the meaning, the Apostle doth not condemn it for an hereticall practise to abstain from certain meanes out of meer politick respect to save the breed of cattel, or medicinable, to avoid some diseases; but upon pretence of holinesse, or conscience, as if some meats were unclean in their own nature, or at least lesse holy then others, Col. 2. 21.
V. 5. santified by the word of God] It is made pure and holy in respect of us, so that we may use it with a good conscience as received at the Lords hand.
and prayer] That our meats may be sanctified to us, we must first confesse and acknowledge that God is the Creatour and giver of these creatures, which we use. Secondly, that we are of the number of those who through Christs benefit have recovered that right over all the creatures which Adam lost by his fall. Thirdly, by our prayers we crave of the Lord that we may use those meats with a good conscience, which we receive at his hands. Fourthly, we make an end of our eating and drinking with thankesgiving to God, as we beginne it with prayer.
V. 7. unto godlinesse] It is not onelyonly requisite that the Minister of the Word be found in doctrine, but also that his life be godly and religious.
V. 8. bodily exercise profiteth little] Or, for a little time. Some hereby understand the exercise of those that strived for prizes, by wrestling, running, or the like; of which the Apostle speaketh, 1 Cor. 9. 25. But the Apostle here treating of good works, others do more fitly understand this of externall exercises of mortification whereby the body is tamed and kept under; as watching, abstinence from such and such meats, lying hared, and the like; which are otherwise lawfull in themselves, and indeed may have some use: but little in comparison of godlinesse, in regard that all the benefit that can accure thereby is but to subdue the members of the body, and curb the outward motions and actions thereof, 1 Cor. 9. 27. They are no way able to purifie that heart and the inward man, as a lively faith and the true fear and love of God doth, Rom. 8. 13.
promise of the life that now is] Of the blessins of this present life, so far as they conduce to our eternall happinesse, and of the life to come absolutely.
V. 10. Saviour of all men] God in generall not only saveth all men, but beasts also. Psal. 36. 6. Saviour here is taken for protectour or preserver, because he conserveth all men in their naturall and temporall being in generall: but he is said the Saviour especially of those that beleeve, because hee is the conserver of them in their eternall and spirituall being: hee conserveth all creatures in their estate, men in their ways and callings, but the faithfull in the state of grace: he perserveth all creatures from disorder and utter confusion, all men from manifold calamites and miseries, but the faithfull from the power of sin and death.
V. 14. Hands of the Presbyterie] Or, Eldership. Some by Presbyterie understand the office of a Presbyter, which Timothie received by the imposition of hands; but the word foreign, is never taken in the Scripture for the office of a Presbyter; but for the company of the Elders, who here laid hands upon Timothie, when hee was ordained: for though hee were ordained by S. Paul, 2. Tim. 1. 6. yet this ordiantion was performed in the assembly of the Elders, and with the laying on of their hands also: agreeable whereunto is the Canon of the fourth Councell of Carthage, and the practise of the Church of England and other reformed Churches at this day.
V. 15. to all] Or in all things.
V. 16. Take heed to thy selfe] To thy life and carriage, that to be inoffensive; and to thy doctrine, that it be sound.
save thy selfe] Thy ministery shall be an effectuall means both to save thy selfe and others: for faith is by hearing, and hearing by preaching, and therefore the ministers of the word are said to save themselves and others; for that to them in Lord hath committed the word of reconciliation.
CHAP. V.
Vers. 1. NOt and elder] In reprehensions we must have regard to the degrees both of ages and sexes, and consider all as in a spirituall consanguinitie with us.
V. 2. with] Gr. in.
V. 3. Widows indeed] Hee speaketh of such widows who were servants to the Church, and appointed to be maintained by the publique contribution: such as were past all other labour, and destiture of all comfort both of husband, and of children, and nephews, or any other kinne of allies, to relieve them.
V. 4. Shew pietie at home] Or, kindnesse. Let those children and nephewes in a thankfull dutie indeavour to repay their parents care and love: which the Greeke elegantly expresse by a Metaphor taken from the Storke (foreign) which feedeth her aged parents, and carrieth them upon her shoulders, and in that regard, in Hebrew is called foreign, that is, pious and mercifull.
V. 6. in pleasure] Or, delicately.
dead while she liveth] Such a widow is a kinde of monster halfe dead and halfe alive, dead in respect of the actions of the spirit, though vigorous, and alive in respect of the flesh, or alive to the world, but dead to God. In a like ambiguous sense wee are to understand those words of our Saviour, …et the dead burie the dead, Mat. 8. 22. that is, Let the the dead spiritually, bury the dead corporaly, as the Jewes in that their elegant foreign, Cum ego a te discedo vivens morior, at cum tibi adhaereo moriens vivo.
V. 8. house, Or, kindred]
denyed the faith] Though not in words, yet in his deeds, and hath cast away both humanitie and religion, and therein is worse then an infidell, who take care of their owne, and love those that love them. Mat. 5. 46.
V. 9. taken] or chosen.
wife of one man] That is, which hath had but one husband at once, or if her husband had sent her a bill of divorce upon his repudiation of her, hath married no other.
V. 10. washed the Saints feet] This was an office of courtesie performed to strangers in those hotter countreys. Gen. 14. 32. and 43. 24. Luke 7. 44.
V. 11. younger widowes refuse] Take them not into the colledge of widowes or deaconisses, which are to be maintained at the Church charge.
V. 12. Having damnation] Or, being liable to just censure.
cast off their first faith] Or, former, as Revel. 2. 4. Making themselves lyable to just censure and blame, because they have violated that promise and engagement, wherein they bound themselves to doe the continuall service of the Church.
V. 13. busie-bodies] See 2 Thess. 3. 11.
V. 14. yonger women marry] I ordain that the younger women be left to their libertie to marry, and not tied by covenant or agreement to the publike service of the Church.
to speake reproachfully] Or, for their railing.
V. 15. turned aside after Satan] They have been led by him to wanton courses, to the great scandall of the Church.
V. 17. Elders that rule well] See 1 Cor. 9. 14. Gal. 6. 6. He meaneth not Elders in age, but in office, that is, Bishops, or Pastours that are imployed in the government of the Church, as well as preaching.
double honour] Both of reverent respect, and comfortable maintenance (stipendia honoraria) as appeareth by the verses following.
labour in the word] In the originall it is foreign, which signifieth a toylsome labour, and hereby he commendeth those who besides their care and paines in governing, diligently, and constantly preached the Word.
V. 18. Thou shalt not muzzle the Oxe that treadeth, &c.] See Deut. 25. 4.
Oxe that treadeth] In the Eastern Countries it was not the manner to thrash out Corne as we doe, but their Oxen trod it out; to which the Apostle allegorically compares the laborious Pastours of the Church, who expounding the Scriptures, after a sort crush out that Corne of which the bread of life is made, 1 Cor. 9. 9.
The labourer is worthy of his reward] See Mat. 10. 10.
V. 19 an elder receive not] or presbyter. Do not only not condemn him without sufficient witnesses, as thou oughtest not any man according to the Law of Moses, Deut. 19. 11. but do not so much as receive an accusation, or give any credit to it; the reason is, that such men being in publike offices of governing the Church, in which they must exhort and admonish every one, and correct those that are unruly, they may easily get the ill will and hatred of many. Also the receiving an accusation against them, maketh them to be suspected, and it tendeth to the scandall of the Church. Besides, their sacred calling is to be held in reverence, and they who have been thought worthy of it ought not to be suspected of any notorious default or guilt without very good evidence and strong proofe.
Before] Or, Ʋnder.
V. 21. without preferring one before another] Or, without prejudice.
V. 22. Lay hands suddenly on no man] Admit not any into the Ministery without sufficient examination and good proof both of his sufficiencie in learning and godly conversation.
partaker of other mens sinnes] Either of those that would make choyce of an unfit person into the Ministery, or of the Ministers themselves, who if they prove ill and unworthy of that sacred function, the blame will light upon thee, who by the laying on of thy hands admittedst them into the Church.
pure] Or, chaste.
V. 24. Some mens sinnes are open before-hand] Or, manifest. Either these words are referred to the last judgement, as the ancient Fathers understand this Text, and then the meaning is, that some mens sinnes are notorious, and may bee judged and censured in this life, others are secret and hidden, the judgement whereof is reserved to the last day. Or, they relate to the examination before admittance into the Church, and then the meaning is, some there are who offer themselves to ordination, whose scandals are or may be known before-hand, who are to be repelled from the Ministery; others offences are not known till after they be ordained; on the other side the learning and good parts of some are so well known that they may be received at the first meeting without feare of doing amisse in it; but if there be any who are not so well known, a small delay or pause will not hinder them, or obscure their vertues, but rather after full and exact tryall of them, make them more conspicuous.
CHAP. VI.
Vers. 1. UNder the yoke] To wit, of servitude under Masters that were infidels. This servitude was a heavie yoke, lying not so much upon their bodies, as upon their soules, insomuch that they were forced to serve them who served not the true God; who notwithstanding ought to be hereby satisfied, that touching those things which appertain to everlasting life, they are no way subject to them.
be not blasphemed] For if they should refuse to serve their Masters, though infidels, under pretence of their Christian liberty, this would occasion their Masters to reproach Christian Religion, as if it taught them contumacie and disobedience.
V. 2. because they are brethren] Their fraternitie in Christ ought not to abate ought of their due respect and observance to their Masters: for this spirituall consanguinity doth not alter their outward and civill estate and condition.
faithfull] Or, beleeving.
V. 4. He is proud] Gr. is puffed up.
doating] Or, sick.
strifes of words] Frivolous questions and quarrels, rather about words then matter, and by words he meaneth all those things which have no pith in them, and whereby we can reape no profit.
V. 5. Perverse disputings, &c.] Or, gallings one of another.
V. 6. Godlinesse with contentment is] Not onelyonly because it enricheth the soule and giveth true contentment, but also because it hath the promise of outward blessings, 1 Tim. 4. 8.
V. 7. For we brought nothing into this world, &c.] See Job 1. 21.
V. 8. And] Gr. But.
V. 9. and a snare] Of the devill, who by means of this their inordinate desire to grow rich, doth tempt them to take many unlawfull courses, and keepeth them thereby as with a snare, that they cannot get againe out of the intanglings of the World.
drown] Or, plunge.
V. 10. money] Gr. silver.
erred] Or, been seduced.
pierced themselves through] Christ compareth the deceitfulnesse of riches and cares of the world to thorns, which prick not the flesh onelyonly, but pierce through the minde and heart, and wound the souls and consciences with manifold hurts and smart pain, Matth. 13. 22.
V. 11. O man of God] All righteous men are the servants of God, but the title of man of God implyeth more: for in Scripture it is attributed onelyonly to men of eminent sanctitie, who had more familiarity and inwardnesse with God, as Moses, Samuel, David, Elias, Elizeus, and here Timothy. A man of God is he who is wholly devoted unto God, and his chiefe employment is to bring Messages from God, as Prophets doe, and bring men unto God, as the faithfull Ministers of the Gospel do.
and] Gr. but.
V. 12. Fight the good sight of faith] Either contend thou earnestly for the maintenance of the true Faith and Gospel, Judo 3. Or, fight the good fight of Faith it selfe against all temptations of the Devill, persecutions of the world, and oppositions and contradictions of hereticall teachers and great Wisards of this world, 2 Tim. 4. 7.
lay hold on eternall life] A comparison taken from those that run for a prize, and as they approach neer the mark they stretch forth their hands to apprehend and touch it, vers. 19.
professed a good profession] Either he understandeth the solemn vow Timothy had made in his baptisme, or at his ordination, wholly to dedicate himself unto, and imploy his uttermost endeavours in the service of God.
V. 13. I give thee charge] A vehement kinde of adjuration to observe and keep all the premisses faithfully, with his eyes fixed upon the comming of Jesus Christ, whose glory we are to set against the vain glistering of this world, and his power against all the terrours of the wicked, 2 Tim. 4. 1.
Pilate witnessed] See Matth. 26. 64. Matth. 27. 11. John 18. 37.
Confession] Or, profession.
V. 15. the King of kings] See Rev. 17. 4. & 19. 16.
V. 16. Who onelyonly hath immortality] Eternally subsisting of himselfe, and by no other. Angels and the soules of men are immortall, but by participation onelyonly from God, as the Moone and Starres shine continually, but with light derived from the Sunne.
dwelling in the light] Possessing such perfection and excellencie in himself as none is able to comprehend, as the word light is taken, 1 Joh. 1. 5. Or dwelling in that increated and infinite glory of divine Majestie, the sight and knowledge whereof no creature is able to attain unto.
whom no man hath seen] See Joh. 1. 18. 1 Tim. 1. 17. 1 Joh. 4. 12.
V. 17. uncertain riches] Gr. uncertaintie of riches.
giveth] Gr. affordeth.
V. 18. willing] Or, sociable.
V. 19. Laying up in store, &c.] See Matth. 6. 20. Luk. 12. 33.
good foundation] That is, a certain and infallible argument and ground of hoping for eternall life; not as if the liberalitie of the rich did merit the same; but in regard of the promise of God made to all those that in faith apply themselves to the practise of good works, Matth. 10. 42. Gal. 6. 8, 9. Heb. 13. 16. 1 Pet. 2. 5.
V. 20. keep that which is committed] The precious treasure of sound and wholesome doctrine which is committed to thee, as a pledge, to keep it safely thy self, and carefully transmit it to posteritie; and withall the talent of those gifts which appertain unto the preaching of the same.
oppositions of science falsly] Made against sound doctrine out of erroneous grounds and principles of sciences so termed, but falsly. In which words the Greek fathers conceive, that he pointeth at the Gnosticks, a certain sort of heretikes, who have their name from science, and profound knowledge, which they arrogated to themselves.