Annotations on the New Testament

Annotations on Chap. V.

[ a] V. 3. Widows ] There were two sorts of 〈 in non-Latin alphabet 〉 or lone persons, which we render widows, in the ancient Church. First, those that were taken in to serve and officiate there as diaconissae (and those were especially, though not only, chosen of virgins, 〈 in non-Latin alphabet 〉 that always continued such, as by a place of Ignatius may be collected;) these were a kind of imitation of those which in Christ's and the Apostles times voluntarily had devoted themselves to the service of God, and to ministering to, that is, providing for, the necessities of Christ and the Apostles and Saints, out of their own substance, 〈 in non-Latin alphabet 〉 , Luk. 8. 3. Such was Joanna a married woman, and Susanna and others there. Such was Phoebe, 〈 in non-Latin alphabet 〉 Rom. 16. 1. our sister, that is, a believer, and she a Deaconesse of the Church in Cenchrea, which is most probably the 〈 in non-Latin alphabet 〉 1 Cor. 9. 5. the Christian woman that went along with Paul and Barnabas. For before there was any stock in the hands of the Church to make provision for either the Apostles or any other, there could no other course be taken but this, to have them supplied by such persons which did 〈 in non-Latin alphabet 〉 out of their own possessions liberally impart to them. But when afterward the faithful had brought their possessions, and laid them at the Apostles feet, and when in stead of that greater liberality, yet by the help of the offertory at the Sacrament, wealth came into the hands of the Church, (and thereby, saith Justin Martyr, Apol. 2. 〈 in non-Latin alphabet 〉 , the Prefect became the guardian to provide for all that were in want) then this office was instituted in the Church, first of men-deacons Act. 6. and after of women also, which were more useful for economical services, and these were called 〈 in non-Latin alphabet 〉 Tit. 2. 3. elder women, and afterward Diaconissae, Deaconesses, and might be admitted into the Church at forty years old. See Can. 5. of the Council of Chalcedon. The second sort of widows were those who being childless and helpless were to be fed and maintained by the Church, and these are particularly spoken of in this place, and those many of them formerly married, and therefore were not to be received in till sixty years old, v. 9. for so Zonaras on the Council of Chalcedon gives the reason, because, saith he, the widow which hath had an husband is not, at the same age, so likely to continue unmarried, as she that hath lived a virgin to that age, 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 . And in case she marry, that she is to be removed out of this list seems clear; both first, because in that case the husband must provide for her, and secondly by what is here said ver. 11. of the care in not admitting such as are young and likely to marry. This relief which is here spoken of for widows being designed on purpose to give them the more leisure and vacancy for acts and exercises of piety, v. 5. waiting on God, continuing in prayer and supplication night and day, which is not supposable of married women, which have so many other affairs belonging to them, v. 14. to bring forth and bring up children, to manage the household and the like.

[ b] V. 8. Provide ] 〈 in non-Latin alphabet 〉 to provide here doth not signify laying up by way of careful, thoughtful providence beforehand, but only taking care of for the present, as we are able, relieving, maintaining, giving to them that want. So saith Hesychius, 〈 in non-Latin alphabet 〉 , to take care for. So children that are exposed by their parents are 〈 in non-Latin alphabet 〉 in Harmenopulus, unprovided, destitute. So when Alexander Aphrodisaeus saith, 〈 in non-Latin alphabet 〉 . he is said to provide for any who allows him any good thing. And Ammonius in his Scholia on the 〈 in non-Latin alphabet 〉 , having resolved that one of God's acts is 〈 in non-Latin alphabet 〉 , providing for those that want, applies that of the Poet to it, 〈 in non-Latin alphabet 〉 . God's giving them what they want, making his providence and giving to be all one, and so 〈 in non-Latin alphabet 〉 here is interpreted by 〈 in non-Latin alphabet 〉 , v. 16. which is the sons duty to the aged helpless parent, and he that doth it not was infamous among heathens; and accordingly Theophrastus in his Characters among the vilest actions, whoring, gaming, stealing, &c. placeth 〈 in non-Latin alphabet 〉 , neglecting to feed the mother, and elsewhere, next after frequent worshipping of God, he placeth 〈 in non-Latin alphabet 〉 , duly feeding the aged parents: and therefore John being by Christ commanded to be a son to Mary, presently takes her home to his house, Joh. 19. 27. As among the Samians the mothers of those which were slain in the wars were given to the richer citizens to be maintained by them; and the form of speech was like Christ's to John, 〈 in non-Latin alphabet 〉 I give thee this mother. Thus in Hierocles speaking of marriage and children, 〈 in non-Latin alphabet 〉 , saith he, we beg • t helpers and feeders of our age: and as he adds, when the fathers die, their children must in their stead perform this office to the Grandfather; so Aristoxenus in his Pythagorean Sentences, lib. 4. the children must think all they have to be their parents, and consequently must provide for them to the utmost of their power. See Stobaeus, Ser. 77.

[ c] V. 11. Wax wanton ] 〈 in non-Latin alphabet 〉 , as (without the preposition) 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 , and so 〈 in non-Latin alphabet 〉 in Phrynichus, and 〈 in non-Latin alphabet 〉 in Phavorinus, to grow stout or proud or disorderly, not willing to bear so much strictness, and so to put ones self out of the list or number of the Votaries; and here the widows that were 〈 in non-Latin alphabet 〉 , as after-times called it, in the number of those that were to be maintained by the Church, and there to wait on the service of the Church, when they begin to be weary of that kind of life, then they are said 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , to grow insolent and weary of Christ, that is, his service in the Church. Thus 〈 in non-Latin alphabet 〉 Rev. 18. 3. signifies irregular, disorderly behavior, and 〈 in non-Latin alphabet 〉 v. 7, 9. to live disorderly, enormously.

[ d] V. 17. Double honor ] The 〈 in non-Latin alphabet 〉 double honor refers to the elder brothers portion, 〈 in non-Latin alphabet 〉 double portion, Deut. 21. 17. and this going along with the power of ruling the family, Gen. 4. 7. (after the death of the father) is fitly accommodated to the office of Bishop in the Church; and so the electing of Barnabas and Paul to the Apostleship, Act. 13. 2. is expressed by 〈 in non-Latin alphabet 〉 separate, the word used about the first born Exod▪ 13. 2. and so in Clem. Constit. l. 11. 28. 〈 in non-Latin alphabet 〉 , Let a doule portion be separated for them. Thus the double portion of the spirit of Elias resting on Elisaeus, was the making him his successor in the office of Prophet, as the father above the ordinary sons of the prophets, to have rule over them. And so this verse is the setting down the reasonableness, that the Bishop that dischargeth his duty or prefecture well, should be looked upon in all respects às one that hath the primogeniture of maintenance (to which v. 18. refers) as well as dignity, especially if his pains be extraordinary, as it must be, if he both preach the Gospel where it was not before heard, (which is called 〈 in non-Latin alphabet 〉 the word, and 〈 in non-Latin alphabet 〉 to preach, Rom. 15. 20. and 〈 in non-Latin alphabet 〉 to preach ) and take pains in farther instructing the believers in the Churches, which is 〈 in non-Latin alphabet 〉 , teaching or doctrine. For the word 〈 in non-Latin alphabet 〉 , that that signifies wages, reward of service, (appears among many others) by the third verse of this chapter, Honor widows, that is, relieve, maintain them. So John. 12. 26. where speaking of those that attend on and minister to Christ, he saith, 〈 in non-Latin alphabet 〉 , the Father shall honor, that is, reward him, or pay him his wages; but especially Mat. 15. where the command of God's, of honoring the parents, ver. 6, is expressed v. 5. by giving them that by which they may be profited, that is, maintenance, &c. see Col. 2. Note i. So in Nicolaus Damascenus of the Thyni, 〈 in non-Latin alphabet 〉 , They honor, that is, entertain, receive, strangers exceedingly. So Act. 28. 10. they of the Island honored Paul with many honors, giving him provision for his journey. As for the 〈 in non-Latin alphabet 〉 that is joined to it, although that comes from 〈 in non-Latin alphabet 〉 worthy, yet it signifies, without any reference to that, simply to enjoy, to receive, to have, as might appear by many evidences among authors. One for all, that of Justin Martyr, or the author 〈 in non-Latin alphabet 〉 . where speaking of the Father, Son and Holy Ghost, he saith of them, 〈 in non-Latin alphabet 〉 , (not they have been counted worthy, but) they have had. (have been endued with) one and the same divinity.

[ e] V. 19. Against an Elder receive not an accusation ] What is the meaning of 〈 in non-Latin alphabet 〉 to receive an accusation here, must be explained by the judicial proceedings among the Jews, where before the giving of the sentence there were three parts, 1. 〈 in non-Latin alphabet 〉 the admission of the cause, or suit, when the Judge doth not reject the complaint or accuser, and that is here 〈 in non-Latin alphabet 〉 , to admit an accusation, and is the meaning of Isa. 1. 23. neither doth the cause of the widow come unto them, the character of an unjust judge, that he admits not the widows complaint against the oppressor. After the complaint is admitted, then 2 ^dly , there is 〈 in non-Latin alphabet 〉 the confirmation of the suit or complaint, when the accuser confirms his suggestion by oath; for before that oath, one saying one thing, and the other the contrary, (which is called 〈 in non-Latin alphabet 〉 contradiction, Heb. 6. 16. and in Lucian 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , as parts of judicial proceedings) the Judge is uninclined to either side, but then comes in the oath, and is 〈 in non-Latin alphabet 〉 the end of that affirming and denying (in the Author of that Epistle ) takes away the aequilibrium that the Judge was in before, and by it he is now confirmed to the believing the one part against the other, whereupon the oath is said to be 〈 in non-Latin alphabet 〉 for confirmation in that place, Heb. 6. 16. as in the Roman law 〈 in non-Latin alphabet 〉 , saith Psellus in 〈 in non-Latin alphabet 〉 . v. 12, 13. the oath coming in, parts the controversy, or doubt, and in Leg. Bajuvar, c. 12. tit. 15. 2. In his vero causis sacramenta praestentur, in quibus nullam probationem discussio judicantis invenerit (See Bignon. not. in Marculfi Form. l. 1. c. 38.) then is the use of oaths when the discussion of the plea by the judge yields him no satisfactory proof. The 3 ^d part is 〈 in non-Latin alphabet 〉 Job 29. 16. the searching out of the cause by arguments afterwards produced ( causae 〈 in non-Latin alphabet 〉 ) and considered of by the Judge. The first of these only it is that belongs to this place, the admission of the complaint, or accusation, which against a 〈 in non-Latin alphabet 〉 or governor of the Church is not allowed under two or three witnesses, in respect of the gravity of his person and weight of his office or calling, who must not be defamed (as the being brought into the court is a kind of defamation) if there be not great cause for it.

[ f] V. 22. Lay hands ] That 〈 in non-Latin alphabet 〉 laying on hands is a ceremony of prayer or benediction, is ordinarily known in the Old Testament, used first by the father to the children, in bestowing the blessing upon them, and with that succession to some part of the estate. So when Jacob blessed the children of Joseph, Gen. 48. 14. he laid his hands upon their heads, v. 15. And from thence it was among them accommodated to the communicating of power to others as assistants, or deriving it to them as successors. So when Moses assumed the seventy to assist him, Num. 11. 17. this, saith Maimonides, was done by his laying hands upon them, Sanhedr. c. 4. And when he left the world, and constituted Joshua his successor, God appointed him to take Joshua, and lay his hands upon him, Num. 27. 18. So Deut. 34. 9. Joshua was full of the spirit of wisdom, that is, was his successor in the Government, for Moses had laid his hands upon him. From these three uses of the ceremony, in Prayer, in paternal benediction, in creating of Officers, three sorts of things there are in the New Testament to which it is principally accommodated. In Prayer it is used either in curing diseases, or pardoning • ns. Diseases, the corporal bands, Luk. 13. 16. were cured by imposition of hands, Act. 19. 17. and 28. 8. and so it was foretold Mar. 16. 18. they shall lay their hands on the sick, and they shall recover: And so Sins, the spiritual bands, were done away, or pardoned, by the same ceremony, laying on of hands, used in the absolution of penitents. Thus Heb. 6. 2. as the Baptismes are those used among the Jews and Christians for the admission of Proselytes, so the imposition of hands doth probably denote the restoring of penitents that were lapsed after Baptism, (see Note on Heb. 6. b.) From that of paternal benediction is that of laying on hands in blessing of infants, Mar. 10. 16. by that means signifying them to be fit to be received into the Church by Baptism, as those that have title to this kingdom of heaven, the Church here, and, through the same mercy of God in Christ, heaven hereafter. This benediction and imposition of hands I suppose it is, that Clemens Alexandrinus refers to Paedag. l. 3. c. 11. in these words, Tivi 〈 in non-Latin alphabet 〉 ; On whom doth the Presbyter lay hands? whom shall he bless? meaning most probably in that place the solemnity with which the Catechist dismissed those that were catechized, preparatory to their Baptism: and so saith Eusebius of Constantine, de vita. Constant. l. 4. that to prepare for his Baptism, 〈 in non-Latin alphabet 〉 , he made profession, (that is, confessed his sins, and professed the faith) and then was vouchsafed those prayers that are given by imposition of hands: to which purpose also the Author of the Constitutions called Apostolical, l. 7. c. 39. where having set down the severals in which the Catechumenus must be instructed, he adds, but let him that lays on hands adore God, &c. Secondly, that of confirming those of full age that had formerly been baptized. Such that of the Ephesian disciples seems to be, Act. 19. who being baptized, v. 5. Paul laid his hands on them, v. 6. To which in those times many extraordinary gifts were consequent, speaking with tongues, &c. as had formerly fallen out Act. 10. 44. Lastly, from that in creating successors, or assistants in power, came the use of imposition of hands in Ordination, whether of Bishops or Deacons, Act. 6. 6. and 8. 17. and 13. 3. 1 Tim. 4. 15. 2 Tim. 1. 6. To this last it is that this exhortation of Paul to Timothy is by many thought to refer, that he should be careful to have those whom he received into Orders, sufficiently approved to him. But the Context seems rather to refer it to that which was used in Absolution, that he should not make too much hast in receiving those that were under Censures, to Absolution; for that was the thing which would most probably make him partaker, or guilty of, their sins, which the Censures were designed to reform in them, but would not do so, if before they had approved their repentance and reformation, they were received to the peace of the Church again. And thus it connects with the words foregoing v. 20. Those that offend rebuke before all, that the rest may have fear, and v. 21. I charge thee that thou observe these things without prejudging, doing nothing by favor or inclination, or partiality, whereon it follows, Lay hands suddenly on no man; and to that also belong the following rules, ver. 24. 25. (see Note h.) Thus in Victor about the Vandalick persecution, l. 2. Qui nobis poenitentiae manus collaturi sunt, & reconciliations indulgentiam, obstrictos: peccatorum vinculis soluturi, they that lay their hands of penance upon us, and confer the indulgence of reconciliation, and loose us from the bands of sins; where it is clearly used in this sense. And in Can. 5. of the Council of Carthage, dist. 5. Presbyteris & Diaconis, si quando de gravi aliqua culpa convicti ministerio remoti fuissent, mannus non imponerentur ut poenitentitibus, Priests and Deacons which had been convict of any grand fault, and so removed from their ministry, should not have hands laid on them as penitents. And in the third Council of Carthage (that in S. Augustine's time) Can. 32. Cujuscunque autem poenitentis publicum & vulgatissimum crimem est, quod universa Ecclesia noverit, ante Absidem manus ei imponatur, When the penitents sin in known to the whole Church, the Bishop is to lay his hands on him before the Absis, that is, the upper part of the Choir, Where the Altar is. And Council. Agath. Dist. 5. c. 63. Poenitentes tempore quo poenitentiam petant, impositionem manuum & cilicium super caput, sicut ubique constiturum est, consequantur, Let the penitents receive imposition of hands, and sackcloth upon their heads, as it is everywhere appointed. And so Hincmarus concerning the divorce of Thietberga, sacri Canones jubent ut poenitentes tempore quo poenitentiam petunt, imposituram manuum, & cilicium super capita à Sacerdote, sicut ubique vulgatum est, ante Absidem accipiant, The holy Canons command that the penitents when they demand repentance, that is, admission to penance and absolution, shall receive from the Bishop imposition of hands, and sackcloth upon their heads, as it is everywhere known, before the Absis, where the altar stands. So in Fulgentius Ep. 1. de conjug. Acceptâ manûs impositione, poenitentiam, secundùm modum quem habet Christiana religio, peregit, He performed penance by imposition of hands, according to the manner observed in the Christian religion. So in Avitus Alcimus Ep. 24. Manûs impositionem adhibete converso ab heresy, use imposition of hands to him that is converted from heresy. And in the Author contra Praedestin. l. • . Non ausi sunt Ecclesiarum Pontifices manum imponere poenitenti, nis • confessionem voluntariam ostendenti, The Bishops of the Churches durst not lay hands on the penitent, but on his showing his voluntary conf • ssion. And in the Chronicle of J • . Gerundensis, speaking of the Arians Synod of Toledo, one of the Canons is De Remana religione ad nostram Catholicam fidem venientes non debere baptizari, sed tantummod • per manûs impositione •• positionem, & Communionis perceptionem ablui, They that come from the Roman religion to our Catholic faith ought not to be baptized, but only purged by imposition of hands and receiving the Communion. And this is the notion which S. Cyprian had of this place, and Pacianus in paraenesi ad poenit. And though Theophylact seem to understand it of Ordination, yet what he adds in explication of the following words, neither partake of other men's sins, 〈 in non-Latin alphabet 〉 &c. Thou shalt be guilty both of his future sins and even of his past, because thou hast neglected them, made darkness light, and not dismissed him to the state of mourning & compunction, seems to belong to absolution.

[ g] Ib., Keep thyself pure ] What is the meaning of 〈 in non-Latin alphabet 〉 keep thyself pure, will appear by the ancient. Glossary, 〈 in non-Latin alphabet 〉 castus, it signifies that kind of purity which consists in perfect chastity, free from all show of impurity. So 2 Cor. 11. 2. 〈 in non-Latin alphabet 〉 a pure chaste virgin. So Tit. 2. 5. the widows or female officers of the Church must be 〈 in non-Latin alphabet 〉 pure or chaste, and Timothy must behave himself toward the younger women 〈 in non-Latin alphabet 〉 in all purity or chastity, c. 5. 2. and so the Hebrew 〈 in non-Latin alphabet 〉 answerable to 〈 in non-Latin alphabet 〉 signifies. So that this precept and the other following of drink a little wine, though they come in here as in a parenthesis (the 24. and 25. being to be connected in sense to the matter of Absolution and Censures, see Note h.) yet they are added seasonably and pertinently to the 〈 in non-Latin alphabet 〉 immediately precedent, after this manner, Thou art not to be over-favorable to offenders, to absolve them too easily or speedily. But above all thou must be sure not to join with them in their course. And because there be two chief heads of that false doctrine which is most frequent among you, (the heresy of the Gnostics, from which especially flow the faults to which the censures are most due) viz. forbidding of marriage (to which is consequent all impure abominable living) and abstinence from wine and meats —c. 4. 3. I therefore now warn thee concerning these two. In the former respect, that abstaining spontaneously from marriage, not as from a thing unlawful, but only denying thyself that liberty which thou mayest lawfully use, thou be sure to preserve perfect chastity, and not fall into the least degree of Gnosticisme, for that is 〈 in non-Latin alphabet 〉 , to commit those sins which thou art to censure in others. That is the meaning of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to be guilty thyself, not only to be blameable for thy indulgence to others, and so for their commission. So Eph. 5. 11. 〈 in non-Latin alphabet 〉 have no fellowship with the unfruitful works of darkness, that is, do not permit yourselves to be drawn into their dark villanous mysteries, to commit those heathen sins which there are committed, but rather discover them, and bring them to light. And so Rev. 18. 4. Go out of her my people, that ye may not 〈 in non-Latin alphabet 〉 communicate with, or partake of, her sins, that is, be corrupted with, and drawn into the like commissions. And so here, 'twill be a caution to Timothy against the Gnostic practices (as elsewhere to avoid youthful lusts 2 Tim. 2. 22.) not to fall into those guilts which he ought to detest and punish, but to keep himself perfectly pure from their practices. As for the second thing, their abstinences from meat and wine, this temper is to be observed; It is no doubt lawful for those that can do it without any hurt to their bodies, to abstain from meats which are most pleasurable, and so from wine; and for thee to do thus, as long as thy health well permits, is both lawful and commendable (and the Gnostics heresy consists in this, that they impose such abstinences on all as necessary, and so 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , as the Canons Apostolical style it, out of a detestation, and an opinion of the unlawfulness of meat, not for self-denial, or austerity: ) but these creatures of God being created for the benefit and refreshment of man, these thou mayest very safely make use of, and thy health of body being infirm, and subject to frequent diseases, there is no reason thou shouldest never drink any wine, the continual use of water may be hurtful to such an habit of body as thine, and moderate taking of wine may be more proper, and then it is best to remit of that austerity, which might otherwise be laudably continued, and tend to the preserving of virginal chastity, but is not to be imposed on those whose health will not bear it. To this interpretation of the words agrees the discourse of Cyril of Jerusalem, Catech. 4. 〈 in non-Latin alphabet 〉 (so the Barocian MS. reads instead of 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 (so the Barocian, not 〈 in non-Latin alphabet 〉 , (the Barocian adds 〈 in non-Latin alphabet 〉 &c. When we fast, we abstain from wine and flesh, not hating them as unlawful, but expecting a reward:—despise not therefore those that eat in respect of the weakness of their body, nor find fault with those that use a little wine for their stomach, and frequent infirmities, nor condemn them as sinners, neither hate flesh, as unlawful; for the Apostle knew some such when he speaks of forbidding to marry, and abstaining from meats. Which being said on this occasion incidentally, he returns again to the former matter, v. 24. But if both these, neither partake, &c. and keep thyself pure, be interpreted to be an effect or consequent of his laying on hands suddenly, then there is no such occasion of introducing that parenthesis, and therefore sure that is not the meaning of it.

[ h] V. 24. Some men's sins are open before —] That these two last verses of this chapter belong to the business of Church-Censures and Absolution, may appear by the Context: v. 20. there is direction for the public rebuking of offenders, whether by way of correption, or inflicting the Censures, and v. 21 there is a conjuration against prejudging on one side, and partiality or favor on the other, and v. 22. deliberation, and delay, and observation of the penitents behavior is required, before he be absolved, Lay hands suddenly on no man, that is, before the sincerity of his reformation be approved to thee, according as in the Primitive Canons, they must exercise themselves for some space in good works, before they are capable of Absolution; and then some words coming between, as proper to Bishop Timothies youth, that he be sure that he fall not himself into those sins which he sees committed by others, and so his office of jurisdiction become a snare to him, (and on occasion of that, the 23 ^d verse being added by way of parenthesis ) it follows very pertinently to that former matter, Some men's sins are 〈 in non-Latin alphabet 〉 open beforehand, &c. that is, by not absolving offenders over hastily, by observing & waiting a while, thou wilt be more able to pass a right judgment. For the behavior of some men under the Censures is so ill, that they deserve to be farther censured rather than absolved, and in that respect it is not good to be too hasty in absolving. And the good works of some men do approve & demonstrate the sincerity of their repentance, which yet they cannot do, if they be absolved presently before they have so approved themselves. And whether one way or other, men's works will manifest what they are; and though for a time they may be concealed, yet if the Bishop make not overmuch hast to absolve, they will discover themselves either by their good works to be sincere, or by their ill to be unsincere. And so still this is the rendering of a reason for the point in hand, that the Bishop make not overmuch hast to Absolution.

CHAP. VI.

1. LET as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed.

[Paraphrase] 1. Those Christians that are bond-men to heathens must perform all service and obedience to them, which belongs to them by the law of servants among the heathens, that the profession of Christianity and the doctrine of the Gospel be not looked upon by the heathens as that which makes men worse livers then they were, neglecting their moral duties for being Christians.

2. And they that have believing masters, [note a] let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, [note b] partakers of the [note c] benefit. These things teach and exhort.]

[Paraphrase] 2. And those Christians that have Christian masters must not withdraw any of that obedience which is due to them, upon this plea, that they are Christians, and so their equals of brethren; but think themselves the more obliged to serve them, because the faith and love that constitutes men Christians, consists in helping to do good, and that is all wherein their service consists, and consequently their performing due service to them is a very Christian thing, and that which Christianity doth not less, but more oblige them to. These are things of such a nature, so much required by Christian religion, and the contrary at this time so taught by the Gnostic heretics, that it is necessary for thee to give these admonitions to all, to tell them what is their duty, and exhort them carefully to practice it.

3. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,]

[Paraphrase] 3. But the Gnostics v. 20. that teach libertinism instead of the doctrine of Christ and the Gospel (see note on c. 3. f.) are to be known by this character,

4. He is proud, knowing nothing, but doting about questions and strifes or words, whereof cometh envy, strife, railings, evil surmisings,]

[Paraphrase] 4. They are swelled with an opinion of knowledge, (whence they take their title, Gnostics) whereas indeed they know nothing, and study nothing but disputings and verbal controversies, which have no matter of substance in them, Col. 2. 8. and this is a kind of disease or distemper in them, and all that comes from it is uncharitableness, speaking evil of their superiors, Jude 8. and maintaining impious opinions contrary to moral life, as that of libertinism of all sorts,

5. Perverse disputings of men of corrupt minds and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.]

[Paraphrase] 5. Disputings void of all solidity, empty and unprofitable, such as are proportionable to men whose very understandings are debauched and corrupted, and void of all truth, men that have taken up an opinion (that caused the discourse at this time) that Christian religion (see note on c. 3. f.) is an advantageous trade, a means of helping one to secular immunities and privileges, (as that a servant shall be free by that means:) such men as these are fit for Ecclesiastical censures or discipline to be past upon them.

6. But godliness with contentment is great gain.]

[Paraphrase] 6. As for that opinion of theirs, that Christianity is an advantageous calling, though it be far from true, nay impious, in that sense whereto they apply it, yet in this other 'tis most orthodox, that a Christian life with a competent sufficient subsistence is all the wealth in the world, and much better then a great deal more wealth.

7. For we brought nothing into this world, and it is certain we can carry nothing out.]

[Paraphrase] 7. For for anything above that competency or sufficiency for this life 'tis clear 'tis no way advantageous to us, for as we brought nothing with us into this world, so we cannot carry and out, and so that which we do not spend or use, is lost to us.

8. And having food and raiment, let us be therewith [note d] content.]

[Paraphrase] 8. And what that competency or sufficiency is, it is as clear, viz. food and raiment, which is all we stand in need of.

9. But they that [note e] will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.]

[Paraphrase] 9. Whereas on the other side, they that set their minds on the getting of riches, are thereby betrayed into many temptations and snares to sin, into many desires and pursuits, which are both ridiculous and unprofitable of themselves, bring nothing of satisfaction with them, and besides bring great mischiefs upon them, many times most contrary to the designed advantages; and which finally bring ruin even in this world, (and that the Gnostics will find) and eternal damnation in another.

10. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.]

[Paraphrase] 10. For at this time 'tis evident what a deal of mischief hath been caused by the love of this worldly trash, for the preserving of which many have forsaken the orthodox faith and fallen off to the Gnostic heresy, and brought themselves to a sad and most wretched condition.

11. But thou, O man of God, flee these things: and follow after righteousness, godliness, faith, love, patience, meekness.]

[Paraphrase] 11. But thou which art by God appointed to be a Governor in his Church must keep thyself exactly from all these, and endeavor earnestly the attaining and exercising all those virtues which are most contrary to the practice of these heretics, viz. innocence, observation of the pure Christian doctrine (see note on c. 3. f.) perseverance in the faith, perfect charity to other men, a patient endurance of all the persecutions that light upon thee, moderation toward offenders (opposed to too great severity.)

12. [note f] Fight the good fight of faith, lay hold on eternal life, whereunto thou are also called, and hast professed a good profession before many witnesses.]

[Paraphrase] 12. Let Christianity be the race wherein you run, and in that so behave thyself that you may obtain the crown (see note on Phil. 3. c. and 2 Pet. 1. d.) to the obtaining of which thou art put into a course by God, and hast, as in one of the Grecian combats, quitted thyself very well before many spectators, suffered a great persecution for the faith of Christ (which many are witnesses of) and held out valiantly.

13. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession,]

[Paraphrase] 13. And accordingly I now adjure thee by all that is precious, as thou believest God to be able to raise thee from the dead, if thou shouldest perish in the combat, or as thou art a Christian, and thereby obliged to imitate Christ, who when he came before the Roman Procurator, held out constantly even to death.

14. That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ,]

[Paraphrase] 14. That thou keep close to the Evangelical rule, and continue constant without any blemish or blame, without any falling off in time of hazard (as some others are observed to do) until that coming of Christ (so often spoken of, and expected according to his promise) for the rescue of his faithful servants, and destruction of the persecutors and the cowardly, (see note on 2 Thes. 2. k.)

15. Which in his times he shall show, who is the blessed and only potentate, the King of kings and Lord or lords,]

[Paraphrase] 15. Which God shall declare in that season which he thinks most fit and opportune for it, and thereby express his omnipotence, such as nobody can resist, be he never so great and mighty, to the advantage of all his faithful servants;

16. Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen nor can see: to whom be honor and power everlasting. Amen.]

[Paraphrase] 16. Even that God who only is immortal in himself, and all immortality of others is derived from him, and therefore may safely be trusted with our safety, and who alone reigneth in heaven, and receiveth thither only whom he pleaseth, the great, unapproachable, invisible God, who is by all men to be acknowledged and praised forever. Amen.

17. Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things, [note g] to enjoy;]

[Paraphrase] 17. And as at all times, so especially in such a season as this, when persecutions reign already, and vengeances are approaching from God upon those that take most care to secure themselves, it will be a seasonable admonition from thee to all rich men, not to bear it high, to be proud or insolent upon that score, nor to depend or rely on their wealth, which they have upon such uncertainties, but to keep close and depend on God, who alone is able to preserve them, and will, if adhered to, make a cheerful, plentiful provision for them;

18. That they do good, that they be rich in good works, ready to distribute, willing to communicate,]

[Paraphrase] 18. And to that end to be bountiful, to proportion their acts of charity to their wealth, to abound (not in possessions, but) in good deeds, to be always a dispensing their wealth, liberal to all that want, see note on Act. 2. e.

19. Laying up in store for themselves a good [note h] foundation against the time to come, that they may lay hold on eternal life.]

[Paraphrase] 19. Thereby making an advantageous provision for themselves against another world, and by their acts of charity gaining security, that they shall through God's promise receive the reward of eternal life.

20. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and [note i] oppositions of science falsely so called:

21. Which some professing, have erred concerning the faith. Grace be with thee.] Amen.

[Paraphrase] 20, 21. My dear son Timothy, be sure to hold fast that form of sound doctrine which is delivered to Christians from hand to hand, and give no entertainment to those heathenish empty discourses of Theology brought in by the heretics, and the discourses of them that falsely call themselves Gnostics or knowing men, v. 3, 4. (see note on 2 Pet. 1. c.) who pretending to more knowledge then ordinary, have quite forsaken the faith of Christ, and disseminated discourses by way of opposition and contradiction to the Christian doctrine. I heartily wish all happiness to thee.

The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.

Annotations on Chap. VI.

[ a] V. 2. Let them not despise them — It is here somewhat uncertain to whom these words, 〈 in non-Latin alphabet 〉 , because they are brethren, and 〈 in non-Latin alphabet 〉 , &c. do belong, whether to the servants, that pretended themselves at liberty because they were Christians, or to the Masters, whom the servants would not obey, but despise, because those Masters were 〈 in non-Latin alphabet 〉 brethren, and so but equals, no better men then they. That the latter is it, is made probable by this, that in the beginning of the verse we read 〈 in non-Latin alphabet 〉 believing Masters, where the 〈 in non-Latin alphabet 〉 , faithful or believing, is directly applied to the Masters. But there is more reason to adhere to the former. 1. Because the probability for the latter is of no force, concluding only that the Masters here spoken of are Christians, which is granted also in the former interpretation, and not that the second 〈 in non-Latin alphabet 〉 , &c. is not appliable to the servants; for it is certain that the servants here spoken of are supposed to be Christians also; for otherwise the Apostles exhortation could not here be given to them, or to Timothy concerning them, neither Paul nor Timothy having jurisdiction over those that were not Christians: 2 ^lie , because the Libertine Christians plea against subjection to their Masters cannot be supposed to have been taken from the Christianity of their Masters; for 'tis evident by the first verse that they excepted against subjection, and pleaded exemption from obedience to Masters that were not Christians, viz. those which kept them under yoke, (as Christians were not allowed to do to Christians) that is, heathen Masters; but their plea against all subjection both to heathens v. 1. and to 〈 in non-Latin alphabet 〉 believing Masters. v. 2. was the same, only this that they were Christians, and therefore too good to serve Heathens, and again Christians, whose title 〈 in non-Latin alphabet 〉 brethren was a style of equality, and so an argument that they were free from serving their fellow-Christians: 3 ^dly , because the direct rendering of the word being that which we have given in the margent, the 〈 in non-Latin alphabet 〉 with the particle 〈 in non-Latin alphabet 〉 before it, being in all reason the Subject; and 〈 in non-Latin alphabet 〉 , faithful and beloved, the Praedicate in the Proposition, the sense will be obvious, by applying it to the servants, (but not so by applying it to the Masters) thus, Let not the Christian servants despise their Christian Masters upon this score, that the servant by Christianity is made a brother, and equal to his Master, but the rather serve them upon this very score of being Christians, because they that help and assist in doing good, (as Christian servants of Christian Masters do assist their Masters in doing good, whereas it cannot fitly be said of the Masters, though Christians, that they thus help or aid their servants) are faithful and beloved, that is, such as Christians ought to be, exercising fidelity and love to God, and to their Masters for God's sake, who hath commanded obedience to them. And for these reasons this notion seems the most probable, by applying all these to the servants in the latter part of the verse, but to those as servants of the 〈 in non-Latin alphabet 〉 , Christian Masters, in the former part of it. And if we consider the words in several, and then all of them together, this will be 〈◊〉 more evident. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are the ordinary titles of Christians, proportionable to the two prime graces of a Christian, Faith and Love; and so 〈 in non-Latin alphabet 〉 , brethren, is a title also signifying the same thing, but withal noting an equality, such as is among brethren. The Gnostics upon this ground taught liberty and manumission of servants from their Masters, by their being Christians, and so fellow-brethren, not servants of their fellow-Christians. To which argument of theirs taken from one title of Christians, the Apostle answers, and makes retortion, by mentioning those other titles of Christians also, which may very well be reconcilable with subjection, as 〈 in non-Latin alphabet 〉 faithful, which is an Epithet that belongs ordinarily to servants, noting fidelity, wich is the special thing required in them. And so also 〈 in non-Latin alphabet 〉 beloved will be, which, as it is the title of Christians everywhere in the New Testament, so 'tis also a title of servants too, in that they assist their masters in doing good, which is but the work of a wife to a husband, of one friend or beloved to another. All this is said most clearly in reference to the Gnostics, whose doctrine that was, and the seeds of it were visible in Asia (and affirmed to be so in one Church under Timothies care, that of Smyrna ) in Polycarp 's time, which caused Ignatius's admonition in his Epistle to him, that the men or maid servants should not be puffed up, 〈 in non-Latin alphabet 〉 , but to the glory of God let them serve the more, as (here) become the better servants for being Christians, and 〈 in non-Latin alphabet 〉 , &c. Let them not desire, or pretend to, any common liberty upon the score of being Christians.

[ b] Ib. Partakers ] 〈 in non-Latin alphabet 〉 is to help, either from one notion of 〈 in non-Latin alphabet 〉 , contra, to take up at the other end, and so to bear part of a burden, as the wife is the man's helper; or as 〈 in non-Latin alphabet 〉 signifies vice, or pro, to bear any weight in another's stead, 〈 in non-Latin alphabet 〉 an helper, saith Hesychius; and so here 〈 in non-Latin alphabet 〉 , to assist doing good (see Note on Mat. 6. m.) But when it is joined with a Genitive of the person, it signifies somewhat more. See Note on Luk. 10. b.

[ c] Ib. Benefit ] The word 〈 in non-Latin alphabet 〉 is but once more used in the New Testament, Act. 4 9. and there 'tis taken Actively, doing good, not receiving it, beneficentia in the Active, not beneficium in the Passive sense, which, saith Arisotle, is 〈 in non-Latin alphabet 〉 , as it is in the receiver. And thus 〈 in non-Latin alphabet 〉 is doing, not receiving, good, with which this holds analogy directly.

[ d] V. 8. Content ] 〈 in non-Latin alphabet 〉 signifies we shall be satisfied with these So the Syriac renders it, Wherefore meat and clothing are sufficient for us, 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ) both in sense and sound differing little from the Latin sufficio, only in the Latin termination.

[ e] V. 9. Will be rich ] That the 〈 in non-Latin alphabet 〉 they that will be rich, is part of the character of the Gnostics in this place, & that they were a sort of Christians that made no use of their religion, but to their secular advantages, v. 5. and whensoever it was not reconcilable with thriving in the world, (brought persecution) made no scruple of renouncing their Christian profession, hath often been said, and may appear from one eminent place of Clemens Alexandrinus, who (opposing 〈 in non-Latin alphabet 〉 the true knower of mysteries, or searcher into profitable Cabala's, the Christian indeed to the Gnostic, or knower of mysteries here falsely so called v. 20.) hath these words, 〈 in non-Latin alphabet 〉 , He knows the mysteries of the fastdaies, the fourth and sixth day of the week, one is named by the name of Mercury, the other of Venus, and accordingly he fasts or abstains in his conversation from love of money, and love of pleasures, from which all evil doth spring. Where, as love of pleasures, every where imputed to the Gnostic heretics, is •• ntioned as one root of all villainy, so is love of money taken notice of as the other (v. 10.) and both in relation to the Gnostics here, to whom the true Christian is opposed.

[ f] V. 12. Fight the good fight ] This whole verse alludes to the exercises of the Grecians. In which as there were five sorts, Running, Wrestling, &c. formerly mentioned, so every of them is commonly styled 〈 in non-Latin alphabet 〉 a combat or strife, and they which contended in each of them said, as here, 〈 in non-Latin alphabet 〉 . The rendering of this fight a good sight may make it believed to belong peculiarly to that of Cuffing 〈 in non-Latin alphabet 〉 , whence our Latin pugna fight comes. But the word is not here to be so restrained, but set more generally in some common word, as strife or combat, (as 〈 in non-Latin alphabet 〉 , strive to enter in at the straight gate, and 〈 in non-Latin alphabet 〉 Jude 3. to contend earnestly ) and then 'twil by the consequents be applied to that of Racing, where the crown was set over the goal, that he that came foremost, and so conquered, might catch it off and carry it away with him; for so 〈 in non-Latin alphabet 〉 lay hold, or apprehend, that follows here, and ver. 19. is the word that expresses the catching of the crown from the top of the goal, and eternal life is that crown; and the 〈 in non-Latin alphabet 〉 , before many witnesses, denotes the many spectators that were wont to be at those games, called from thence 〈 in non-Latin alphabet 〉 , frequentiae, and solemnities; and so 〈 in non-Latin alphabet 〉 may refer also to the 〈 in non-Latin alphabet 〉 , or praeco, who proclaimed the laws and the prize or reward of the 〈 in non-Latin alphabet 〉 , and called the company together to contend for it.

[ g] V. 17. To enjoy ] 〈 in non-Latin alphabet 〉 , saith Phavorinus, a cheerful, comfortable condition, (agreeable to the 〈 in non-Latin alphabet 〉 all things, and 〈 in non-Latin alphabet 〉 richly, preceding) and thus it is used, not only in an ill, but good sense, 〈 in non-Latin alphabet 〉 , enjoying wealth, for 〈 in non-Latin alphabet 〉 , being happy, and 〈 in non-Latin alphabet 〉 , enjoying honor, for 〈 in non-Latin alphabet 〉 , that other kind of happiness.

[ h] V. 19. Foundation ] The word 〈 in non-Latin alphabet 〉 in this place seems to have a peculiar signification (different from that other of foundation so ordinary in other places) and coming from 〈 in non-Latin alphabet 〉 , to lay up, as 〈 in non-Latin alphabet 〉 doth, it may possibly signify no more then a treasure, somewhat laid up, and so both 〈 in non-Latin alphabet 〉 , laying up, going before, and 〈 in non-Latin alphabet 〉 , for the future, or time to come, following it, would incline to render it. So Tobit 4. 9. in the same matter of alms-giving, 〈 in non-Latin alphabet 〉 , for thou layest up for thyself a good treasure, a good laying up, against the day of necessity. Beyond this, it is the observation of a late Critick, Sam. Petit, that the word 〈 in non-Latin alphabet 〉 may signify in the same latitude that the Hebrew 〈 in non-Latin alphabet 〉 (which is answerable to it) doth, that is, not only a foundation, but, as the Rabbin's use the word, a bill of contract, a bond or obligation, that he receives that lends out anything, upon which he may found a confidence of having it returned to him again. To this perhaps it may be appliable that the Hebrew 〈 in non-Latin alphabet 〉 , which is rendered 〈 in non-Latin alphabet 〉 sometimes, is also rendered 〈 in non-Latin alphabet 〉 , Isa. 30. 1. a compact. And then it will have this weight here, that the alms-giver by his liberality receives and lays up an obligation from God, that this mercy of his shall be rewarded. And to this notion of the word that of Prov. 19. 7. is very agreeable, He that hath pity on the poor lendeth to the Lord, and that which he hath given he will pay him again. In this sense, saith he, the word is again found 2 Tim. 2. 19. where God's 〈 in non-Latin alphabet 〉 is said to have a seal affixed to it, which seems to refer to a bill or bond: and because those seals had their inscriptions on both sides, agreeing to the conditions of the two persons contracting, accordingly it is there added, first on God's part, The Lord knoweth them that are his, that is, God will be faithful and constant in owning those that are his servants; then 2 ^d lie, on man's part, Let everyone that nameth the name of Christ depart from iniquity. So that God's 〈 in non-Latin alphabet 〉 there may very well signify his 〈 in non-Latin alphabet 〉 , bill or bond, (and so here the word may signify also) which being left with any man as a means to secure him, a depositum, a 〈 in non-Latin alphabet 〉 , a pledge or pawn, may well be styled 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 pono, somewhat delivered him as his security.

[ i] V. 20. Oppositions of science ] That the 〈 in non-Latin alphabet 〉 , science falsely so called, is set down to denote the heretical crew of the Gnostics, there can be no question, and is elsewhere largely shown, Note on 2 Pet. 1. c. That the first author of these was Simon Magus, is also evident in Irenaeus and others of the ancients. Now it seems there were thus early discourses written by him or some of his, for the opposing the true Christian doctrine, and these are here called 〈 in non-Latin alphabet 〉 oppositions or contradictions: to which agrees that of Dionysius Areopagita 〈 in non-Latin alphabet 〉 c. 6. where mentioning them, he styles them 〈 in non-Latin alphabet 〉 , the contradictory discourses of the dotage of Simon, by the 〈 in non-Latin alphabet 〉 or dotage of Simon meaning the same that is here expressed by the 〈 in non-Latin alphabet 〉 , that is, those heretical, proud, but sottish sollowers of Simon.

CHAP. I.

1. P AUL an Apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,]

[Paraphrase] 1. I Paul, who (far from any merit of mine, meetly by the good pleasure of God and his undeserved grace) have received commission to make known the Gospel or the promise of life, which now is made by Christ to all penitent believers,

2. To Timothy, my dearly beloved son, Grace, mercy, and peace from God the Father, and Christ Jesus our Lord.]

[Paraphrase] 2. Send greeting in the Lord to Timothy by me converted to the faith.

3. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day,]

[Paraphrase] 3. In my thanksgivings and prayers to God (whom, as my progenitors of the tribe of Benjamin did before me, so have I obeyed sincerely all my time, even when through ignorance I persecuted the Christian faith, doing according to the dictate of my conscience, or as I was persuaded I ought to do) I mention thee constantly, praying and giving thanks to God for thee,

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

[Paraphrase] 4. Desiring earnestly to see thee whom I love so dearly, (and this passionate desire being inflamed by the remembrance of thy tears at our parting) that our meeting again may be as full of joy as our parting was of sorrow;

5. When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice, and I am persuaded that in thee also.]

[Paraphrase] 5. Remembering the sincerity of thy obedience to the Gospel of Christ, and being confident that as thy mother and grandmother, which received the faith before thee, continued in it to the end, so thou also wilt persevere and never fall off from it.

6. Wherefore I put thee in remembrance, that thou stir up the gift of God which is in thee by putting on of my hands.]

[Paraphrase] 6. And that it may be so, I now write to thee, as a monitor or remembrancer, that thou consider the honorable calling which was conferred upon thee by my laying hands upon thee, and making thee Bishop (in which some others joined with me, see note on 1 Tim. 5. f.) and the many extraordinary gifts consequent thereto, which thou art obliged to stir up and quicken by the diligent exercise of them, and neither by fear nor compliance with any to let them lie by thee unprofitably.

7. For God hath not given us the spirit of fear; but of power, of love, and of a sound mind.]

[Paraphrase] 7. For sure that God that gave us this commission and gifts, hath not given thee or me so poor a cowardly spirit, as that we should be afraid of the dangers and threats of men against the preaching of the Gospel; but courageous hearts to encounter any difficulty, a love of God which will actuate this valor, and cast out all fear of danger, and withal a tranquility of mind, and a full contentedness in whatsoever state.

8. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the Gospel, according to the power of God,]

[Paraphrase] 8. Whatever therefore the danger be of preaching Christ, be not discouraged, or whatever the example of my sufferings, do thou resolve to do and suffer the like cheerfully and courageously, and to be a fellow-susferer with the Gospel of Christ, to bear whatsoever falls upon that, by that strength which God gives thee,

9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus, before the world began;]

[Paraphrase] 9. Who hath rescued us out of the evil world, and called us to sanctity, not because we had deserved that mercy of his, but of his own free mercy and goodness long ago designed us in Christ;

10. But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light, through the Gospel;]

[Paraphrase] 10. And now hath revealed it to us, and made us parta • ers of it, by Christ's coming into the world, and preaching the Gospel to us, who hath thereby voided the power of death over us, and made a clear revelation of that life and immortality which was not before so certainly revealed, that if we will obey him, we may certainly be made partakers of it.

11. Whereunto I am appointed a preacher, and an Apostle, and a teacher of the Gentiles.]

[Paraphrase] 11. And for the preaching and teaching of this, especially to the Gentiles, God hath given me the authority and commission of an Apostle.

12. For the which cause I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.]

[Paraphrase] 12. And that (viz. my preaching to the Gentiles) hath exasperated the Jews, and brought persecutions upon me: but I am not discouraged with them, (see Rom. 5. 5.) because Christ, on whom I have depended, I am sure, will never fail me; and in his hands I can with all cheerfulness repose my life, as knowing his able and willing to preserve it to me, till he please to call for me out of this world.

13. Hold fast the form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus.]

[Paraphrase] 13. When thou were with me I gave thee a short summary of the chief things that were to be believed by all, in opposition to all growing heresies, and do thou take care not to depart from it in any part of it, but keep constant to it in the coufession and constant adherence to Christ, and in preaching and teaching others.

14. That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us.]

[Paraphrase] 14. Hold thee constantly to the doctrine of the Gospel, or summary of it agreed on by the Apostles to be taught in all Churches, and whenever thou art tempted to the contrary, remember that this stands by the direction of the Spirit of God that abides among us, and make use of that Spirit to confirm thyself in it.

15. This thou knowest, that all they which are in Asia be turned away from me, of whom are Phygellus and Hermogenes.]

[Paraphrase] 15. Thou hearest, I presume, that all the Asian Christians that were at Rome, save only Onesiphorus, v. 16. fell off from me in time of my distress.

16. The Lord give mercy unto [note a] the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain,

17. But when he was in Rome he sought me out very diligently and found me.

[Paraphrase] 16, 17. I pray God reward the family of Onesiphorus, which is at Ephesus with thee, for the great kindness I received from him, who lately came to me at Rome, and (as oft before at Ephesus v. 18. so) now hath he in especial manner sought, and found me out, and relieved me, and owned me without fear or shame, in this time of my imprisonment.

18. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered um me at Ephesus, thou knowest very well.]

[Paraphrase] 18. I pray God this mercy of his to me may be repai'd him, when it will most stand him instead: for besides what he hath now done, thou knowest also better then I can tell thee, how many liberalities he hath shown at Ephesus to those that have stood in need of him, and in how many things he relived me when I was at Ephesus, and thou with me.

CHAP. II.

1. THou therefore, my son, be strong in the grace which is in Christ Jesus.]

[Paraphrase] 1. Do thou therefore, my beloved son, take all care to strengthen thyself in the Gospel: see note on Heb. 13. a.

2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.]

[Paraphrase] 2. And the articles of faith and good life, which I have taught thee from Christ, agreed on and consented in by the testimony of all the other Apostles, do thou communicate to others whose ability and fidelity is known to thee, and appoin • them as Bishops of the several Churches under thee, to teach others also.

3. Thou therefore endure hardness as a good soldier of Jesus Christ.]

[Paraphrase] 3. And arm thyself against all difficulties, as one that hast undertaken Christ's colors to serve under him.

4. No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier.]

[Paraphrase] 4. And therefore as the soldiers, according to the Roman rules of their militia, are forbidden to meddle with the employments of Tutors or Guardians of men's persons or estates, or proctors of their causes, to undertake husbandry or merchandice, &c because every of these is so distant from, that 'tis incompetible with the waiting on their colors; so whatsoever employments of the world are not competible with the discharge of thy office, as thou art a minister of Christ (as while the Empire and state of the world remains heathen, and not Christian, most secular employments are far distant from the Christian, and thy interposing in them will tend to no advantage of the society of the Church) it is not fit for thee to meddle in them, but to apply thyself to such cares as may most conduce to the service of thy General who hath put thee into this calling, and expects it from thee.

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

[Paraphrase] 5. Thus if any man be desirous to get the prize, and to that end enter the lists in any of the exercises of the Olympic games, he is not crowned unless he conquer, nor will be adjudged conqueror, unless he have observed all the rules of the games, and then be victorious by those rules: see note on 1 Cor. 9. f.

6. The husbandman that laboreth, must be first partaker of the fruits.]

[Paraphrase] 6. And so in husbandry and all other things, there is required a great deal of pains, and care, and patience, and so at length he receives the fruits and the hoped reward in harvest; and such is the gaining and converting of souls, and the far richer reward that attends that in another world.

7. Consider what I say, and the Lord give thee understanding in all things.]

[Paraphrase] 7. Lay this to heart, and God give thee a right use of it, and judgment to do all that belongs to thee.

8. Remember that Jesus Christ of the seed of David was raised from the dead, according to my Gospel:]

[Paraphrase] 8. And to fortify thee in suffering whatever comes, there is nothing fitter then that thou remember and consider our Savior, what befell him, that he was put to death, and then by God raised from death, (and so was herein like David, of whose progeny he was to be, who suffered such sad persecutions from Saul, when he was destined to the kingdom, and accordingly came to it) and all this according to that doctrine which I have preached everywhere:

9. Wherein I suffer trouble, as an evil doer, even unto bonds: but the word of God is not bound.]

[Paraphrase] 9. And for preaching of which I am imprisoned now at Rome, as if I were a malefactor: but this hath not restrained me in mine office, but the Gospel hath been freely preached • for all that, and my imprisonment hath been a means of divulging the Gospel in this city.

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

[Paraphrase] 10. And on these grounds I am very well content to suffer anything for the good of the true Christians, that they being confirmed by my example, may be partakers of all the benefits of the Gospel, and attain to eternal glory.

11. It is a faithful saying; For if we be dead with him, we shall also live with him: ]

[Paraphrase] 11. There is not a more certain truth, nor any that deserves more to be considered and depended on by all Christians, then this, that our suffering as Christ suffered in testimony and defense of the truth, (for that is the meaning of suffering with him Rom. 8. 17. suffering as he suffered) shall certainly be rewarded with participation of his glory.

12. If we suffer, we shall also reign with him: if we deny him, he also will deny us.]

[Paraphrase] 12. And as certain on the other side, that if for fear of temporal evils we fall off from the constancy of our profession, we shall be rejected by Christ.

13. If we believe not, yet he abideth faithful, he cannot deny himself.]

[Paraphrase] 13. For Christ's part of the promise it is certain that will never fail: we may through the wickedness of our own hearts prove false to him, in which case we lose all title to his promises; but let us adhere to him, and he can never fail us.

14. Of these things put them in remembrance, charging them before the Lord, that they strive not about words, to no profit, but to the subverting of the hearers.]

15. Study to show thyself approved unto God, a workman that needeth not to be ashamed, [note a] rightly dividing the word of truth.]

[Paraphrase] 15. In this and all other things approve thy courage, and constancy to the truth, truly and faithfully telling everyone his duty, and by thy example and doctrine directing them the way wherein to go.

16. But [note b] shun profane and vain babblings, for they will increase unto more ungodliness,]

[Paraphrase] 16. But suffer not thyself or thy flock to be enticed or fall in love with those profane discourses of the Gnostics; for they daily advance into higher impieties, adding more new impious doctrines to the heap every day then the former:

17. And their words will eat as doth a canker; of whom is Hymenaeus and Philetus,]

[Paraphrase] 17. And where they are once admitted, their heresy corrupts and debaucheth very many, infects and poisons the members of the Church, in the same manner as the other parts of the body are infected, when there is a gangrene in any; for that doth not use to stop, but draws that which is next it unto the same condition, and then creeps farther, until it have infected the whole body, and that mortally: and such are the Gnostic teachers now among you, by name Hymenaeus and Philetus,

18. Who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.]

[Paraphrase] 18. Who have lately fallen into a fresh but most dangerous error, and by allegorical expressions of Scripture have persuaded themselves and others, that there is no farther resurrection, nor consequently future state to be expected, (see 1 Cor. 15. 12.) but that all the places that sound that way are otherwise (after the Gnostic Cabalistical manner) to be interpreted, and have been so successful as to persuade some thus to believe them, have gained some followers in this impious doctrine.

19. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his: and, Let everyone that nameth the name of Christ depart from iniquity.]

[Paraphrase] 19. But let not these and the like false impious heretical teachers move any, for God will certainly perform his promise to us: his bill of contract with Christians in Christ, his decree and purpose toward his faithful servants remains unchangeable, being under seal; and the seal of this contract hath two impresses: on one side this, That God is sure to all those that are faithful to him, to reward them both in body and soul to all eternity, which is sufficiently destructive of their doctrine v. 18. that there is no future state, and so no bliss for them who are persecuted here: another on the other, That every Christian obliges himself to a strict life (quite contrary to the vicious practices of these men) by undertaking the faith of Christ.

20. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some of dishonor.]

[Paraphrase] 20. But it is to be expected in the Church, as in any great family, that all should not be equally good, some furniture of gold, &c. others of wood and earth or shells, some for more creditable, some for less creditable uses; some heretical, as other orthodox Professions.

21. If any man therefore purge himself from these, he shall be a vessel unto honor, sanctified and meet for the masters use, and prepared unto every good work.]

[Paraphrase] 21. Which may therefore stir up every man to be emulous of the best, to be sure to rid himself from these pollutions of the Gnostics; and then as he shall be more valued by Christ, so he shall be fitter to serve him in purity and every other Christian duty.

22. Fly also youthful lusts: but follow righteousness, faith, charity, peace with them that call on the Lord out of a pure heart.]

[Paraphrase] 22. But be sure to keep thyself from all those carnal affections which younger men are most subject to; and not only those of impurity, which the Gnostics indulge and allow to all, that they may ensnare them, but also con • ntions, and factions, and emulations, and love of glory, &c. And on the contrary be thou an emulous and earnest pursuer and follower of innocence, fidelity, and firm charity, conjunction and agreement with all those that in purity and sincerity adhere constantly to Christ.

23. But foolish and unlearned questions avoid, knowing that they do gender strifes.]

[Paraphrase] 23. As for those idle and unprofitable questions that are set on foot by the Gnostics, that tend to no benefit, and have nothing of true knowledge in them, keep thyself carefully from them, for they will breed debates and quarrels, and nothing else.

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

[Paraphrase] 24. And there is nothing more unlike a true Christian then that; he that is such, must be mild and quiet, and peaceable toward all others, and being in place as thou art, must be ready and industrious to instruct others in the truth, and not apt or forward to punish those that do amiss (see note on 1 Cor. 13. b.)

25. In meekness instructing those that oppose themselves, [note c] if God peradventure will give them repentance to the acknowledging of the truth:

26. and that they may recover themselves out of the snare of the devil. who are taken captive by him at [note d] his will.]

[Paraphrase] 25, 26. With great calmness, and temper dealing with those that are of different opinions from us, though in opposing us they oppose the truth, as counting it not impossible or hopeless, but that by the grace of God they may be brought to repentance, and so come to acknowledge the truth at length, and recover out of Satan's snare, by whom they have been caught, to d • e the will of God, that is, that being delivered out of Satan's hands, they may prove fit instruments of God's service.

CHAP. III.

1. THis know also, that in the last days perilous times shall come.]

[Paraphrase] 1. But you are to take notice of the prediction of Christ, Mat. 24. 9, 12. that in these times preceding that famous coming of Christ, to punish the crucifiers and persecutors, and relieve the faithful Christians (see 1 Tim. 4. 1. Jam. 5. 3.) there shall approach very sharp persecutions from the Jews caused by the Gnostics, whose character is made up of these so many vices following,

2. For men shall be lovers of their own selves,] covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

[Paraphrase] 2. That instead of Christian charity, that takes care for the good of others, they consider only and intend themselves,

3. Without natural affection, truce-breakers, false accusers, incontinent, [ fierce, despisers of those that are good,]

[Paraphrase] 3. fiercely and bloodily disposed, haters and persecutors of all good men,

4. Traitors, heady, high-minded, lovers of pleasures more than lovers of God,]

[Paraphrase] 4. Betraying their fellow Christians into the persecutors hands, Mat. 10. 21. and 24. 9, 10. insolent persons (see note on 1 Cor. 13. d.) that pretend great depth of knowledge, but prefer their lusts before Christ,

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

[Paraphrase] 5. Pretending Christianity, but doing nothing like Christians: These do thou avoid, converse not with them.

6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts ]

[Paraphrase] 6. See note on Rev. 2. n.

7. Ever learning, and never able to come to the knowledge of the truth.]

[Paraphrase] 7. Who being disciples of the Gnostics (which undertake to know so much) pretend to be learning that deep knowledge of them, but certainly never learn anything that is good or Christian of them.

8. Now as [note a] Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.]

[Paraphrase] 8. These being given to sorcery (see v. 13. and Rev. 9. c.) and making use of it to contend with the Apostles, and to draw men from Christ, cannot better be compared than to those famous magicians Jannes, and Jambres, who undertook to do as great miracles as Moses, Exod. 7. 11. men that are drawn quite from the Gospel, very far from being true Christians.

9. But they shall proceed no farther, for their folly shall be manifest unto all men, as theirs also was.]

[Paraphrase] 9. But they are almost at an end of their work of deceiving, and persecuting, and opposing Christianity, for they shall be discovered to be impostors, as those Magicians were.

10. But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,]

[Paraphrase] 10. Thou hast another pattern to follow, quite contrary to theirs, that which by my preaching I have taught, and by the constant from of all my actions exemplified to thee, viz. my resolution of propagating the Gospel where ever I was able, my fidelity in discharge of my office, my enduring many neglects and affronts, before I would give over my endeavors to reduce impenitent sinners, my zeal to the glory of God and good of souls, and my perseverance in all this in despite of persecutions,

11. Persecutions, afflictions, which came unto me [at Antioch, at Iconium, at Lystra,] what persecutions I endured: but out of them all the Lord delivered me.

[Paraphrase] 11. at Pisidia, Act. 13. 45. at Iconium, Act. 14. 2. at Lystra, Act. 14. 18.

12. Yea, and all that will live godly in Christ Jesus, shall suffer persecution.]

[Paraphrase] 12. Yea, and at such times as these, when Christianity is so violently opposed by the unconvered Jews, it is to be expected by all that resolve on a true constant Christian course, that it shall infallibly bring persecution upon them.

13. But evil men and seducers shall wax worse and worse, deceiving and being deceived.]

[Paraphrase] 13. But such impious godless sorcerers (see v. 7.) and deceivers as these shall grow every day worse and worse, and more pernicious than other, deceiving others, and themselves at last most sadly deceived and mistaken of any, when all their arts of securing shall but destroy themselves, or being delivered up to be deceived themselves, as a just judgment for their deceiving of others.

14. But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them; ]

[Paraphrase] 14. But do thou hold fast that form of sound doctrine which was taught thee to teach others, and remembering from whom thou hadst it, thou wilt have no reason to doubt or suspect the truth of it;

15. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus.]

[Paraphrase] 15. And having been instructed in the understanding of the holy Scriptures of the Old Testament, ever since thou were a child, thou wilt certainly, by the help of the Christian doctrine which thou hast received, be able to discern and understand the truth, and distinguish it from their false doctrines.

16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:]

[Paraphrase] 16. For all those writings which, either by God's spirit of prophesy, or by any other afflation or incitation from God, have at any time been written by the prophets, &c. and, as such, received into the Canon'of the Jewish Church, may by us be profitably made use of, to teach us many things that Christ hath taught us, to convince us of the grossness of many sins which are confidently practiced among men, to reduce those that fall through ertor or ignorance, to build up those that have begun, and set out in the way of righteousness:

17. That the man of God may be perfect, thoroughly furnished unto all good works.]

[Paraphrase] 17. That the teacher or preacher of the Gospel, sent and authorized by God, may by the study of the Scripture be furnished for all turns, enabled to discharge his whole duty toward the souls of others.

CHAP. IV.

1. I Charge thee therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom:]

[Paraphrase] 1. when he appears in his kingdom.

2. Preach the word, [ be instant in season, out of season, reprove, rebuke, exhort with all long suffering and doctrine.]

[Paraphrase] 2. urge them, press them, call upon them both when they are at leisure to hear thee, when thou hast some special opportunity or vacancy to fasten anything upon them, and at other times, when thou hast not such probable opportunities, hoping that at some time or other it will succeed, convince the evil doers of their wicked courses, reduce by reprehension those that are fallen, but not so foully, through error, &c. confirm those that have begun well, and let all this be done with lenity and diligent instructing of them.

3. For the time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears,]

[Paraphrase] 3. This I prescribe, as the method proper for the present condition of those under thee, that thou mayst gain as many as is possible, as foreseeing that the number of obstinate heretics will so increase within a while, that there will be little for thee then to do, little hope of working on them, when men begin to advance to the higher pitch of heresy, and (to get patrons for their base lusts and vicious practices) betake themselves to false teachers, any that will please or gratify their humor,

4. And shall turn away their ears from the truth, and shall be turned unto fables.]

[Paraphrase] 4. And refuse and reject all true doctrine, and betake themselves to the fabulous divinity of the Gnostics, made up of Gentilism and Judaism, an odd mixture of both.

5. But watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy ministry.]

[Paraphrase] 5. But do thou watch over thy flock with all diligence and warynesse, be not di • couraged with any pressures or dangers, hold out in despite of them all, do that which belongs to one that is by the Apostles of Christ entrusted (under them) with the propagating of the Gospel, and maintaining it, where it is taught, which being a task of some weight and largeness, see thou perform all the parts of it.

6. For I am now ready to be offered, and the time of my departure is at hand.]

[Paraphrase] 6. And this the rather, because I have been in great danger, brought out to be tried for my life, (see title of this Epistle note a. and Phil. 2. note e.) and my death hath been very nigh at hand.

7. [note a] I have fought a good fight, I have finished my course, I have kept the faith.]

[Paraphrase] 7. Which I can mention cheerfully, as having the testimony of my conscience, that I have behaved myself faithfully in my combat, run all the hazards, and past through them, and never fallen off from the discharge of my duty according to my Christian profession, and office Apostolical.

8. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto all them also that love his appearing.]

[Paraphrase] 8. For this I doubt not but God will give me my reward, when he comes to crown his combatants, even that eternal bliss and felicity, which as the judge or rewarder in the Olympic games or combats, he will certainly adjudge to me, as one who have endured much therein. And the same will he adjudge to all others, who shall have so spent their time, and continued in a Christian course, as that Christ's coming to reward the faithful, and to destroy all opposers and unfaithful, may be matter of desire and not terror to them, who if they live not to enjoy his deliverances here, will be abundantly recompensed by death.

9. Do thy diligence to come shortly unto me.]

[Paraphrase] 9. I desire with all possible speed that thou come hither to me.

10. For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica, Crescens to Galatia, Titus unto Dalmatia.]

[Paraphrase] 10. There being these motives to hasten thee, First because Demas, that did assist me in preaching the Gospel, Philem. 24. and Col. 4. 14. hath now left me, betaking himself to his worldly affairs (see note on 1 Tim. 3. a.) and is gone to Thessalonica, whether to his home there, or to trade, and get wealth in that place. As for Crescens, though he be gone into Gaul, (or France, saith Epiphanius, Haer. 〈 in non-Latin alphabet 〉 ) yet that is not for any such worldly end, but to preach the Gospel there, and so Titus is gone another way to Dalmatia.

11. Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.]

[Paraphrase] 11. By which means I am almost alone, nobody but Luke remaining with me, which makes me stand in need of thy help and presence. And when thou comest, bring Mark, Barnabas's kinsman, with thee, for I have especial use of him, for the preaching of the Gospel.

12. And Tychi • us have I sent to Ephesus.

13. The [note b] cloak that I left at Troas with Carpus, when thou comest, bring with thee. and the books, but especially the parchments.]

[Paraphrase] 13. When I came from Troas I left a Parchmentroll with Carpus and some books, I pray in thy passage call for them and bring them with thee hither, but especially the Parchment-roll.

14. Alexander the Coppersmith did me much evil, [note c] the Lord reward him according to his works.]

[Paraphrase] 14. Alexander, mentioned Act. 19. 33. (see note e. on that chapter) did me a great deal of wrong at my being there. He will one day meet with his just reward for such injuries.

15. Of whom be thou ware also, for he hath greatly withstood our words.]

[Paraphrase] 15. The reason why at this time I mention him, is that thou mayst beware of him, avoid him, look upon him as an excommunicate person, delivered up to Satan, 1 Tim. 1. 20. for he stands out contumacious against all our reprehensions, and admonitions to repent.

16. At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.]

[Paraphrase] 16. At my coming to Rome, when I was to plead for myself, all my acquaintance (all that were able to have stood me in any stead, either by their power at Rome, or by their testimonies in my defense) for • ook me, for feat of suffering (I pray God to pardon them for it.)

17. Notwithstanding the Lord stood with me, and strengthened me, that by me the preaching might be the mouth of the lion.]

[Paraphrase] 17. Yet God assisted and vindicated my innocence, that the Gospel might be preached by my means, and so the Romans, the Gentiles might receive it (see Phil. 4. 22.) and to that end I was at that time delivered from a most considerable present danger, though not freed from prison.

18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory forever and ever. Amen.]

[Paraphrase] 18. And I am confident that God will at this time so guard me, that I shall be delivered from every enterprise against me, however that he will keep me from doing anything unworthy of an Apostle and servant of his, that so when I lose this miserable life, I may attain to that eternal kingdom of God.

19. Salute Prisca and Aquila and [the household of Onesiphorus.]

[Paraphrase] 19. See c. 1. note a.

20. Erastus abode at Corinth; but Trophimus have I left at Miletum sick.

21. Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.

22. The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.

The second Epistle unto Timothy, ordained the first Bishop of the Church of the Ephesians, was written from Rome, when Paul was brought before Nero the second time.

CHAP. I.

1. P AUL an Apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,]

[Paraphrase] 1. I Paul, who (far from any merit of mine, meetly by the good pleasure of God and his undeserved grace) have received commission to make known the Gospel or the promise of life, which now is made by Christ to all penitent believers,

2. To Timothy, my dearly beloved son, Grace, mercy, and peace from God the Father, and Christ Jesus our Lord.]

[Paraphrase] 2. Send greeting in the Lord to Timothy by me converted to the faith.

3. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day,]

[Paraphrase] 3. In my thanksgivings and prayers to God (whom, as my progenitors of the tribe of Benjamin did before me, so have I obeyed sincerely all my time, even when through ignorance I persecuted the Christian faith, doing according to the dictate of my conscience, or as I was persuaded I ought to do) I mention thee constantly, praying and giving thanks to God for thee,

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

[Paraphrase] 4. Desiring earnestly to see thee whom I love so dearly, (and this passionate desire being inflamed by the remembrance of thy tears at our parting) that our meeting again may be as full of joy as our parting was of sorrow;

5. When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice, and I am persuaded that in thee also.]

[Paraphrase] 5. Remembering the sincerity of thy obedience to the Gospel of Christ, and being confident that as thy mother and grandmother, which received the faith before thee, continued in it to the end, so thou also wilt persevere and never fall off from it.

6. Wherefore I put thee in remembrance, that thou stir up the gift of God which is in thee by putting on of my hands.]

[Paraphrase] 6. And that it may be so, I now write to thee, as a monitor or remembrancer, that thou consider the honorable calling which was conferred upon thee by my laying hands upon thee, and making thee Bishop (in which some others joined with me, see note on 1 Tim. 5. f.) and the many extraordinary gifts consequent thereto, which thou art obliged to stir up and quicken by the diligent exercise of them, and neither by fear nor compliance with any to let them lie by thee unprofitably.

7. For God hath not given us the spirit of fear; but of power, of love, and of a sound mind.]

[Paraphrase] 7. For sure that God that gave us this commission and gifts, hath not given thee or me so poor a cowardly spirit, as that we should be afraid of the dangers and threats of men against the preaching of the Gospel; but courageous hearts to encounter any difficulty, a love of God which will actuate this valor, and cast out all fear of danger, and withal a tranquility of mind, and a full contentedness in whatsoever state.

8. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the Gospel, according to the power of God,]

[Paraphrase] 8. Whatever therefore the danger be of preaching Christ, be not discouraged, or whatever the example of my sufferings, do thou resolve to do and suffer the like cheerfully and courageously, and to be a fellow-susferer with the Gospel of Christ, to bear whatsoever falls upon that, by that strength which God gives thee,

9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus, before the world began;]

[Paraphrase] 9. Who hath rescued us out of the evil world, and called us to sanctity, not because we had deserved that mercy of his, but of his own free mercy and goodness long ago designed us in Christ;

10. But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light, through the Gospel;]

[Paraphrase] 10. And now hath revealed it to us, and made us parta • ers of it, by Christ's coming into the world, and preaching the Gospel to us, who hath thereby voided the power of death over us, and made a clear revelation of that life and immortality which was not before so certainly revealed, that if we will obey him, we may certainly be made partakers of it.

11. Whereunto I am appointed a preacher, and an Apostle, and a teacher of the Gentiles.]

[Paraphrase] 11. And for the preaching and teaching of this, especially to the Gentiles, God hath given me the authority and commission of an Apostle.

12. For the which cause I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.]

[Paraphrase] 12. And that (viz. my preaching to the Gentiles) hath exasperated the Jews, and brought persecutions upon me: but I am not discouraged with them, (see Rom. 5. 5.) because Christ, on whom I have depended, I am sure, will never fail me; and in his hands I can with all cheerfulness repose my life, as knowing his able and willing to preserve it to me, till he please to call for me out of this world.

13. Hold fast the form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus.]

[Paraphrase] 13. When thou were with me I gave thee a short summary of the chief things that were to be believed by all, in opposition to all growing heresies, and do thou take care not to depart from it in any part of it, but keep constant to it in the coufession and constant adherence to Christ, and in preaching and teaching others.

14. That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us.]

[Paraphrase] 14. Hold thee constantly to the doctrine of the Gospel, or summary of it agreed on by the Apostles to be taught in all Churches, and whenever thou art tempted to the contrary, remember that this stands by the direction of the Spirit of God that abides among us, and make use of that Spirit to confirm thyself in it.

15. This thou knowest, that all they which are in Asia be turned away from me, of whom are Phygellus and Hermogenes.]

[Paraphrase] 15. Thou hearest, I presume, that all the Asian Christians that were at Rome, save only Onesiphorus, v. 16. fell off from me in time of my distress.

16. The Lord give mercy unto [note a] the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain,

17. But when he was in Rome he sought me out very diligently and found me.

[Paraphrase] 16, 17. I pray God reward the family of Onesiphorus, which is at Ephesus with thee, for the great kindness I received from him, who lately came to me at Rome, and (as oft before at Ephesus v. 18. so) now hath he in especial manner sought, and found me out, and relieved me, and owned me without fear or shame, in this time of my imprisonment.

18. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered um me at Ephesus, thou knowest very well.]

[Paraphrase] 18. I pray God this mercy of his to me may be repai'd him, when it will most stand him instead: for besides what he hath now done, thou knowest also better then I can tell thee, how many liberalities he hath shown at Ephesus to those that have stood in need of him, and in how many things he relived me when I was at Ephesus, and thou with me.

Annotations on Chap. I.

[ a] V. 16. The house of One siphorus] What 〈 in non-Latin alphabet 〉 , the house of One siphorus, here signifies, is thought fit to be examined by some in order to the doctrine of praying for the dead. For because the prayer is here for the household, and not for the master of it, Onesiphorus himself, it is by some presently concluded that One siphorus was dead at that time. And then that being supposed, it appears v. 18. that S. Paul prays for him, that he may find mercy in that day. How far it may be fit to pray for them that are departed this life, needs not to be disputed here. 'It is certain that some measure of bliss, which shall at the day of judgment be vouchsased the Saints, when their bodies and souls shall be reunited, is not till then enjoyed by them, and therefore may safely and fitly be prayed for them, (in the same manner as Christ prays to his Father, to glorify him with that glory which he had before the world was.) And this is a very distant thing from that prayer which is now used in the Romish Church for deliverance from temporal pains, founded in their doctrine of Purgatory, which would no way be conclusible from hence, though Onesiphorus, for whom S. Paul here prays for mercy, had been now dead. Nay 'tis evident, that the mercy for which they which are conceived to be in Purgatory might be the better, must be bestowed, and consequently prayed for to befall them, before the day of doom, at which time all that are there are supposed by them to be relea • ed. But neither is there any evidence of On • siphorus being then dead, nor probability of it here. For of this Onesiphorus these two things may be observed from hence: first, That his family was now at Ephesus, and accordingly he salutes it there, c. 4. 19. and consequently that there was his ordinary place of abode; and agreeably it is here said of him, that he had relieved Paul when he was at Ephesus, v. 18. and that is the reason why in an Epistle to Timothy, residing in that city, this mentionis made of his family: secondly. That he was at this time (when Paul wrote this) absent from his home, in all probability at Rome, (for 〈 in non-Latin alphabet 〉 must be rendered being, not when he was ) at least but lately departed, and so still on his way from Rome, where Paul was a prisoner, and where Onesiphorus had sought and found him out, v. 17. and without fear visited and relieved him. And this is a fair account, why Paul writing to Timothy, where his family was, mentioned them with so m • ch kindness, but joines not him in that remembrance, because he was at Rome, from whence, and not at Ephesus, to which he wrote. And so all the force of that argument is vanished.

CHAP. II.

1. THou therefore, my son, be strong in the grace which is in Christ Jesus.]

[Paraphrase] 1. Do thou therefore, my beloved son, take all care to strengthen thyself in the Gospel: see note on Heb. 13. a.

2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.]

[Paraphrase] 2. And the articles of faith and good life, which I have taught thee from Christ, agreed on and consented in by the testimony of all the other Apostles, do thou communicate to others whose ability and fidelity is known to thee, and appoin • them as Bishops of the several Churches under thee, to teach others also.

3. Thou therefore endure hardness as a good soldier of Jesus Christ.]

[Paraphrase] 3. And arm thyself against all difficulties, as one that hast undertaken Christ's colors to serve under him.

4. No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier.]

[Paraphrase] 4. And therefore as the soldiers, according to the Roman rules of their militia, are forbidden to meddle with the employments of Tutors or Guardians of men's persons or estates, or proctors of their causes, to undertake husbandry or merchandice, &c because every of these is so distant from, that 'tis incompetible with the waiting on their colors; so whatsoever employments of the world are not competible with the discharge of thy office, as thou art a minister of Christ (as while the Empire and state of the world remains heathen, and not Christian, most secular employments are far distant from the Christian, and thy interposing in them will tend to no advantage of the society of the Church) it is not fit for thee to meddle in them, but to apply thyself to such cares as may most conduce to the service of thy General who hath put thee into this calling, and expects it from thee.

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

[Paraphrase] 5. Thus if any man be desirous to get the prize, and to that end enter the lists in any of the exercises of the Olympic games, he is not crowned unless he conquer, nor will be adjudged conqueror, unless he have observed all the rules of the games, and then be victorious by those rules: see note on 1 Cor. 9. f.

6. The husbandman that laboreth, must be first partaker of the fruits.]

[Paraphrase] 6. And so in husbandry and all other things, there is required a great deal of pains, and care, and patience, and so at length he receives the fruits and the hoped reward in harvest; and such is the gaining and converting of souls, and the far richer reward that attends that in another world.

7. Consider what I say, and the Lord give thee understanding in all things.]

[Paraphrase] 7. Lay this to heart, and God give thee a right use of it, and judgment to do all that belongs to thee.

8. Remember that Jesus Christ of the seed of David was raised from the dead, according to my Gospel:]

[Paraphrase] 8. And to fortify thee in suffering whatever comes, there is nothing fitter then that thou remember and consider our Savior, what befell him, that he was put to death, and then by God raised from death, (and so was herein like David, of whose progeny he was to be, who suffered such sad persecutions from Saul, when he was destined to the kingdom, and accordingly came to it) and all this according to that doctrine which I have preached everywhere:

9. Wherein I suffer trouble, as an evil doer, even unto bonds: but the word of God is not bound.]

[Paraphrase] 9. And for preaching of which I am imprisoned now at Rome, as if I were a malefactor: but this hath not restrained me in mine office, but the Gospel hath been freely preached • for all that, and my imprisonment hath been a means of divulging the Gospel in this city.

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

[Paraphrase] 10. And on these grounds I am very well content to suffer anything for the good of the true Christians, that they being confirmed by my example, may be partakers of all the benefits of the Gospel, and attain to eternal glory.

11. It is a faithful saying; For if we be dead with him, we shall also live with him: ]

[Paraphrase] 11. There is not a more certain truth, nor any that deserves more to be considered and depended on by all Christians, then this, that our suffering as Christ suffered in testimony and defense of the truth, (for that is the meaning of suffering with him Rom. 8. 17. suffering as he suffered) shall certainly be rewarded with participation of his glory.

12. If we suffer, we shall also reign with him: if we deny him, he also will deny us.]

[Paraphrase] 12. And as certain on the other side, that if for fear of temporal evils we fall off from the constancy of our profession, we shall be rejected by Christ.

13. If we believe not, yet he abideth faithful, he cannot deny himself.]

[Paraphrase] 13. For Christ's part of the promise it is certain that will never fail: we may through the wickedness of our own hearts prove false to him, in which case we lose all title to his promises; but let us adhere to him, and he can never fail us.

14. Of these things put them in remembrance, charging them before the Lord, that they strive not about words, to no profit, but to the subverting of the hearers.]

15. Study to show thyself approved unto God, a workman that needeth not to be ashamed, [note a] rightly dividing the word of truth.]

[Paraphrase] 15. In this and all other things approve thy courage, and constancy to the truth, truly and faithfully telling everyone his duty, and by thy example and doctrine directing them the way wherein to go.

16. But [note b] shun profane and vain babblings, for they will increase unto more ungodliness,]

[Paraphrase] 16. But suffer not thyself or thy flock to be enticed or fall in love with those profane discourses of the Gnostics; for they daily advance into higher impieties, adding more new impious doctrines to the heap every day then the former:

17. And their words will eat as doth a canker; of whom is Hymenaeus and Philetus,]

[Paraphrase] 17. And where they are once admitted, their heresy corrupts and debaucheth very many, infects and poisons the members of the Church, in the same manner as the other parts of the body are infected, when there is a gangrene in any; for that doth not use to stop, but draws that which is next it unto the same condition, and then creeps farther, until it have infected the whole body, and that mortally: and such are the Gnostic teachers now among you, by name Hymenaeus and Philetus,

18. Who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.]

[Paraphrase] 18. Who have lately fallen into a fresh but most dangerous error, and by allegorical expressions of Scripture have persuaded themselves and others, that there is no farther resurrection, nor consequently future state to be expected, (see 1 Cor. 15. 12.) but that all the places that sound that way are otherwise (after the Gnostic Cabalistical manner) to be interpreted, and have been so successful as to persuade some thus to believe them, have gained some followers in this impious doctrine.

19. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his: and, Let everyone that nameth the name of Christ depart from iniquity.]

[Paraphrase] 19. But let not these and the like false impious heretical teachers move any, for God will certainly perform his promise to us: his bill of contract with Christians in Christ, his decree and purpose toward his faithful servants remains unchangeable, being under seal; and the seal of this contract hath two impresses: on one side this, That God is sure to all those that are faithful to him, to reward them both in body and soul to all eternity, which is sufficiently destructive of their doctrine v. 18. that there is no future state, and so no bliss for them who are persecuted here: another on the other, That every Christian obliges himself to a strict life (quite contrary to the vicious practices of these men) by undertaking the faith of Christ.