Annotations on the New Testament

Annotations on Chap. II.

[ a] V. 15. Rightly dividing ] That 〈 in non-Latin alphabet 〉 , to divide aright, should refer to the custom in Sacrifices, which were to be cut after a certain prescribed manner, and to them some partes given to the Priests, &c. may probably be imagined: But another notion of the phrase here, as it is joined with the word of truth, may seem more probable. For in the Old Testament the Greek translators use of the word belongs to a way or path to go in, which was wont to be cut out, that it might be fitter for use; thence the Latin phrase. viam secare, to cut a way, that is, to go before and direct any in their journey. And with the word 〈 in non-Latin alphabet 〉 , right, joined with it, it is to go before one, and direct him the straight way to such a place. Thus 〈 in non-Latin alphabet 〉 Prov. 3. 6. and 11. 5. is the rendering of 〈 in non-Latin alphabet 〉 , which signifies to set right, or rectify: and so to cut a way right, is to put one, and keep one in the right way. We render it, direct thy paths and way, in those places of the Proverbs; and then the Gospel of Christ, the word of truth, being most fitly resembled to a way (much better than to a sacrifice) 〈 in non-Latin alphabet 〉 , rightly to cut the word of truth, is to go uprightly and according to the truth before others in Christianity. And that was Timothies part, as a Doctor or Bishop, to lead them both by his example and doctrine the right way that is prescribed by Christ, without falling into any errors or ill practice.

[ b] V. 16. Shunne ] The Hebrew 〈 in non-Latin alphabet 〉 circumdedit signifies also divertit, turning away, or back, as well as going round, an is by the Septuagint or Greek translator of the Old Testament rendered no: only 〈 in non-Latin alphabet 〉 often, to encompass, and 〈 in non-Latin alphabet 〉 once, Ios. 6. 3. but also 〈 in non-Latin alphabet 〉 declino, to decline or avoid, 1 Kin. 18. 11. and twenty times 〈 in non-Latin alphabet 〉 averto, to put from us, or fly from. From hence it is that one of these interpretationsbeing set for the other (according to the frequent manner of these writers) or else by the power of the Passive or Mean, differing from the Active, 〈 in non-Latin alphabet 〉 here, and Tit. 3. 9. signifies to avert, decline, avoid, fly from, the same with 〈 in non-Latin alphabet 〉 , avoid, v. 23. for which, and in the same matter, the word 〈 in non-Latin alphabet 〉 avoiding is used, 1 Tim. 6. 20. Thus doth Origen use the word against Celsus, speaking of Christ's going aside, when the Pharisees consulted to kill him, Mat. 12. 5. 〈 in non-Latin alphabet 〉 , It is no degenerous, or cowardly, thing to fly from dangers providently, and not to mix with them: where it signifies declining and so avoiding of dangers. And so Hesychius renders 〈 in non-Latin alphabet 〉 , not only 〈 in non-Latin alphabet 〉 , (it should be 〈 in non-Latin alphabet 〉 ) encompassing, but also 〈 in non-Latin alphabet 〉 , avoid, sly from, & 〈 in non-Latin alphabet 〉 look to, which is so to look to, to consider, as to avoid, Rom. 16. 17. if there be danger in it. So Josephus of Moses, 〈 in non-Latin alphabet 〉 , He avoided, or took heed, lest many should imitate the impurity of his speeches: and l. 2. De bell. Iud. c. 12. 〈 in non-Latin alphabet 〉 , swearing is avoided by them, in a passive sense. Who they are which are here to be avoided and taken heed of, is not obscurely set down in the following words, viz. the Gnostics, that colluvies of Heretics, consisting of divers branches, differing one from the other, but all agreeing in opposing the truth of the Gospel, and pretending to great perfection of knowledge by the mystical interprecations of Scripture. That these are they, may appear first, by the 〈 in non-Latin alphabet 〉 profane dotages, or vanities, or empty sounds, which are imputed to the 〈 in non-Latin alphabet 〉 , science falsely so called, that is, the Gnostics 1 Tim. 6. 20. Secondly, by the character set upon them, that they are a growing, spreading heresy, their words spread as a gangrene doth, when 'tis gotten into any part of the body, for that is the meaning of 〈 in non-Latin alphabet 〉 . So in S. Chrysostom, T. 3. p. 631. l. 13. 〈 in non-Latin alphabet 〉 , he feared lest the mischief would spread farther, and going along should seize on the whole Church. The word is used of sheep, &c. feeding, and by little and little going over a whole pasture; whence among the Ancients the 〈 in non-Latin alphabet 〉 a wandering people, which had no certain habitation; vagi & incertis sedibus errantes, saith Salust of the Numidae, and so Seneca calls the Scythians and Getes vagos wanderers, that is, 〈 in non-Latin alphabet 〉 . And it is used of fire also, spreading and devouring as it goes. So in S. Chrysostom, T. 3. p. 712. l. 30. 〈 in non-Latin alphabet 〉 , the flame of this error spread over all the Galatians. And so of many other things,

[ c] V. 25. If God peradventure ] The notion of 〈 in non-Latin alphabet 〉 here is not rightly expressed by if so be without any negation in it; for that is the notion of 〈 in non-Latin alphabet 〉 , the directcontrary to this. The best understanding of it will be by observing the force of it. Luk. 3. 15. 〈 in non-Latin alphabet 〉 , The people being in an expectation, and all disputing in their hearts of John, not if he were, but, whether he were not the Christ. Where, in a matter of expectation or dispute about a thing, which they looked on as possible, but knew it not, the word 〈 in non-Latin alphabet 〉 is used, not as if it were to them a matter of fear that it should be so, but plainly the contrary, of hope and joy that it might. And so here the Bishop is to proceed in the mildest, and most winning, and not exasperating, way, as considering hopefully, whether it be not possible that God may at length be pleased to give them repentance, that is, to bless the Bishops instructions, that they may be a means or instrument to work upon them. As for the phrase 〈 in non-Latin alphabet 〉 give repentance, the grounds of explaining that have been elsewhere laid, by observing the force of some Verbs, both Active and Passive, in these books, to denore the effect or reception of the virtue in the Patient, and not only the operation of the Agent. Thus Isa. 53. 1. God's arm is said to be revealed, when the revelation of it is assented to and obeyed by men, and so 'tis all all one with believing their report, in the former part of the verse. And to omit many more, thus is God's giving them an heart to perceive, and eyes to see, Deut. 29. 3. which signifieth their receiving this gift of God, making use of the miracles and signs and wonders, v. 3. being effectually wrought on, having their hearts affected by them, which they that had not there, it is said of them, that God had not given them hearts to perceive, that is, that thus it was in the event or effect, they did not really perceive. For that anything should be required on God's part towards their perceiving which had not been performed by him, is unreasonable to imagine, when the catalogue is so punctual and so large v. 2, 3. of what God had done among them. So God's giving men to Christ John. 6. denotes their receiving and embracing of him. And so here God's giving repentance is their making use of God's grace and mercy and longsuffering (and the Bishops mildness, as an instrument of working on them,) their being wrought on by that means, and actually repenting, or reforming their lives upon it.

[ d] V. 26. His will ] That 〈 in non-Latin alphabet 〉 , will, refers not to the Devil, which is the immediate antecedent, but to God, which is the remote, v. 25. may be conjectured by the word 〈 in non-Latin alphabet 〉 joined with i:; for if it belonged to the Devil, the 〈 in non-Latin alphabet 〉 , his, immediately precedent would have served the turn, and the addition of this other Demonstrative, not ejus, but illius (though our English hath no diversity or variety of words to express it.) clearly divides it from 〈 in non-Latin alphabet 〉 , him. The only difficulty will be, whether 〈 in non-Latin alphabet 〉 shall be thought to denote the Impulsive cause, God's will or pleasure in giving repentance, (and so the words be rendered, according to his will ) or the terminus to which their recovering tendeth. To this latter the Context seems to incline, by comparing this verse with ver. 25. for there God's giving repentance 〈 in non-Latin alphabet 〉 , to the acknowledgment, makes 〈 in non-Latin alphabet 〉 , to, a note of the term to which that repentance tended, to wit, the acknowledgment of the truth, & then by Analogy, 〈 in non-Latin alphabet 〉 , recover to the will, will make 〈 in non-Latin alphabet 〉 ( the will of God) the term again to which, (as the snare of the devil was the term out of which ) they recover; and accordingly 〈 in non-Latin alphabet 〉 , the will of God, is his will to be obeyed, or practiced, Ephes. 6. 6. and so our sanctification is said to be the will of God. As for a third possible rendering of it, that they should be said to be taken and caught by the devil, at or according to the will of God, permitting them so to be, that is made improbable by the punctation, the comma's before and after, 〈 in non-Latin alphabet 〉 , taken, or caught, by him, putting those words as in a parenthesis, and connecting 〈 in non-Latin alphabet 〉 , to the will of him, to the Verb precedent 〈 in non-Latin alphabet 〉 recover, thus, whether they may not recover to his will, that is, to that state, those practices, which God requires. As for the distance betwixt 〈 in non-Latin alphabet 〉 of him here, and 〈 in non-Latin alphabet 〉 God v. 25. which may make this interpretation less probable, it is very ordinarily to be observed, and in the very next chapter, ver. 8, 9. we have an example of it, where the 〈 in non-Latin alphabet 〉 as also theirs in the end of the ninth verse, is as far distant from Jannes and Jambres in the beginning of the eighth verse, (to which it certainly refers) as 〈 in non-Latin alphabet 〉 is distant here from 〈 in non-Latin alphabet 〉 . Theophylact goes farther yet, and will have the phrase, caught and taken by him, refer to God also. But that cannot well be admitted, because in all reason they must be conceived to be caught by him who lays the snare, and that is the Devil in the former part of the verse.

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.

Annotations on Chap. III.

[ a] V. 8. Jannes and Jambres ] These names of Jannes and Jambres are not to be met with in the story of the Old Testament, but are here taken out of other records of the Jews (as divers others things mentioned in the New Testament; for example, Moses's being brought up in the Egyptian learning Act. 7. 22. and so likewise his age of forty years v. 23. when he went to visit his brethren, which is not in Exod. 2. but in Midrash Rabba Bereschith, and so his having beforehand some either instinct or revelation from God that he should be a deliverer of his people, which seems to be referred to Act. 7. 25. but is not in the Old Testament) they are questionless the names of the chief Magicians who did the miracles before Pharaob, Exod. 7. Thus in the Babylonish Talmud, tr. Menachoth cap. 9. it is shown how, Iohanne and Mamre resisted Moses, saying to him in the words of the proverb, Affers tu stramen in Afraim? which is in effect, Dost thou cast water into the Sea? that is, show miracles here in Egypt, which is so full of Magicians? So in the Chaldee Paraphrase of Jonathan, Exod. 7. 11. Ianis and Jambres are named, and Exod. 1. 15. are said to be Princes, or chief, of the Magicians. In the Talmud they are called sochanne and Mambre, in the life of Moses, Jane and Mamre, in Zohar upon Num. 22. 22. Jones and Jambres, in Shalshelet, John, and Ambrose, and in Tanchuma Jones and Iombros. Of these and what is said of them in the Hebrew writers see Buxtorf. Lex. Talmud. Col. 9. 545. And among the heathens, in Pliny (Nat. Hist. l. 30. c. 1.) there is talk of Moses, Jannes and Cabala (or, as other copies read, Iotape ) which he mentions as Jews that used Magic. So in Numenius the Philosopher, in Eusebius Praep. Evang. l. 9. c. 8. 〈 in non-Latin alphabet 〉 , &c. Jannes and Jambres skilled in the holy things among the Egyptians, inferior to none in the art of Magic. So Artabanus calls them 〈 in non-Latin alphabet 〉 the Priests above Memphis. So Origen contra Celsum l. 4. p. 205. citing out of Celsus 〈 in non-Latin alphabet 〉 , the story of Moses and Jannes and Jambres; and Palladius in the life of Macarius, that speaks of a 〈 in non-Latin alphabet 〉 a monument in a garden of Jannes and Jambres magicians in Pharaoh's time: but this cannot well be, if it be crew which is said by an old Midrash, on Exod. 15. 10. that John and Mamre were drowned in the red Sea. And to that a MS. Arabic Catena on the Pentateuch agrees in these words, Theseare the names of the Magicians which stood up against Moses, Dejannes, Iambarus, and Sarudas, and God destroyed them with Pharaoh and his host in the red sea. And therefore it is reasonable to conjecture, that the 〈 in non-Latin alphabet 〉 or garden-sepulcher in Palladius, should be 〈 in non-Latin alphabet 〉 , an empty monumet, without either of their bodies enclosed in it, to record their sin, but not to preserve their ashes. To these Apuleius seems to refer, Apol. 2. where among the chief Magicians names he reckons Johannes. And to these S ^t Paul here very fitly compares the Gnostics, their chief founder Simon (and Menander and others after him) being a known sorcerer, (see Note on Rev. 9. c.) and resistingthe truth by lying wonders, as those Magicians did. And of him we find that fulfilled in the event, which is here foretold v. 9. that he should meet with the like fate and discovery that those Magicians met with, Simon came to Rome (a second time about the tenth of Nero ) grew into a great esteem with him by his forceries, contended there with Saint Peter as the Magicians with Moses; (see Prosper de dimid, temp. c. 13. Duo Magi Phraonis Iamnes & Jambres resistents Moisi—& contra Neronem Petrus & Paulus Apostoli, at contrario Simon Magus, qui & se perdidit & Neronem decepit, Moses and Aaron came to Pharaoh, Iamnes and Jambres two Magicians of Pharaoh resisted them. Peter and Paul the Apostles came against Nero, but Simon Magus was on the other side, and both destroyed himself & deceived Nero, making Simon parallel to these Magicians ) and accordingly Sue tonius mentions one to fly in the air, in the eleventh of Nero. But then, as the Magicians were confuted and discovered, when Aaron's rod swallowed up their rods, Exod. 7. 12. and when they acknowledged the miracle of Moses to be the finger of God, Exod. 18. 19. and the boil was upon the Magicians, Exod. 9. 11. So was the madness of Simon, and his Sectaries, manifested to all men, when he was cast down by the prayer of Saint Peter. And of this these words of Saint Paul are a direct prophesy in this place. This history of Simon is thus mentioned by Arnobius l. 2. cont. Gent. speaking of Rome, In qua cùm homines essent Numa regis artibus atque antiquis superstitionibus occupati, non distulerunt tamen res patrias linquere, & veritati coalescere Christianae. Viderant enim currum Simonis Magi, & quadrigas igneas Petri ore disslatas, & nominato Christo evanuisse. Viderant fidentem diis falsis & ab iisdem metuentibus proditum, ponder praecipitatum suo cruribus jacuisse praefractis, post deinde perlatum Br • ndam, cruciatibus & pudore defessum ex altissimi culminis se rursum praecipitasse fastigio, They that had been used to Numa's arts, and ancient superstitions (the heathen Romans) forsook all and followed Christ, having seen Simon Magus's Chariot and fiery horses dispelled with Peters mouth, and vanish at the name of Christ, and seeing him that relied on his false gods betrayed by them and fall headlong on the ground, breaking his legs with the weight, and after that being brought to Brunda, being tormented and ashamed, he cast himself down again from the top of a high house, and so persh'd. So Saint Cyril in his sixth Catechism, 〈 in non-Latin alphabet 〉 , &c. He so deceived the city of Rome that Claudius set him up a statue, and after his heresy diffusing itself, Peter and Paul Governors of that Church destroyed him, setting himself out, and being by others esteemed and worsh p'd as a God; for when Simon undertook to fly, and was carried up in the air by a chariot of the devils, these servants of God falling on their knees cast against him that dart which Christ directs to, Mat 18. 19. that weapon of agreement of two in prayer, and thereby cast him to the ground. So Sulpitius Severus hist. l. 2. Saint Augustine Serm. 3. in Natali S. Petri & Pauli, and Isiodore Pelusiote, 〈 in non-Latin alphabet 〉 , &c. miserable creature he was thrown down from aloft to a notorious infamous death. And that this warning of S. Paul to Timothy belongs to those that then lived, and not to some that were to come toward the end of the world, these latter days of ours, may appear ver. 5. by the exhortation to him to turn away from such. And upon this consideration Theophylact confesseth, that by the last times may be meant those immediately following S. Paul's death, wherein Timothy should survive.

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.

Annotations on Chap. IV.

[ a] V. 7. I have fought —] These two verses are wholly Agonistical. 〈 in non-Latin alphabet 〉 is any of the four famous games, Olympic, &c. (and of that, as it signifies suffering of afflictions, see 1 Thess. 2. b.) 〈 in non-Latin alphabet 〉 is one sort of comba • e in either of those four, that of racing. The 〈 in non-Latin alphabet 〉 is called 〈 in non-Latin alphabet 〉 good, either as being in a good cause, or as 〈 in non-Latin alphabet 〉 c. 2. 5. according to the laws of the agones; and so his fighting a good fight is suffering Christianly and valiantly. 〈 in non-Latin alphabet 〉 is to perform, and so 〈 in non-Latin alphabet 〉 to run, or perform the race, (see Note 2. on Act. 21.) Then 〈 in non-Latin alphabet 〉 not referring to his whole life, but this one combat here insisted on, his danger at Rome. And then 〈 in non-Latin alphabet 〉 , to keep the faith, is to observe the Gospel rules, and so not to offend against the 〈 in non-Latin alphabet 〉 laws of the combat, (see Note on the title of this Epistle.) Thus in those writings that go under Trismegistus's name we have ( 〈 in non-Latin alphabet 〉 . l. 4. p. 2.) 〈 in non-Latin alphabet 〉 the soul that hath undertaken and performed this strife, or combat, of piety. Then the 〈 in non-Latin alphabet 〉 crown, that is the 〈 in non-Latin alphabet 〉 , the reward, and that is here called 〈 in non-Latin alphabet 〉 , crown of righteousness, possibly in the notion that theHebrew 〈 in non-Latin alphabet 〉 (to which 〈 in non-Latin alphabet 〉 righteousness is answerable) is taken Isa. 48. 18. Nehem. 2. 20. Psal. 35. 27. that is for felicity. As Prov. 8. 18. where wealth and righteousness are put together. Abenezra interprets it felicity, or prosperity; and so 〈 in non-Latin alphabet 〉 is used Rom. 6. 16. and opposed to death, by which it there appears to signify eternal life. But it may also signify a righteous life, which is thus rewarded and crowned by God. Then 〈 in non-Latin alphabet 〉 the righteous judge is the 〈 in non-Latin alphabet 〉 who gives the crown to the conqueror.

[ b] V. 13. Cloake ] The authority which I have for rendering 〈 in non-Latin alphabet 〉 the roll, is from the ancient Glossaries. Thus Phavorinus, 〈 in non-Latin alphabet 〉 , which without question should be written thus, 〈 in non-Latin alphabet 〉 , and so the explication of 〈 in non-Latin alphabet 〉 will be, a little piece of parchment folded up, which perhaps may be all one with the 〈 in non-Latin alphabet 〉 hereafter mentioned, because they being added with a 〈 in non-Latin alphabet 〉 , but especially, seem to denote somewhat which had been formerly mentioned, rather than any new thing. See S. Jerome Ep. 125. ad Damas. q. 2.

[ c] V. 14. The Lord reward ] Of this form of speech 〈 in non-Latin alphabet 〉 , 'tis not here omiss to note that the full importance of it is no more than a Prophetical denunciation or prediction that should in the just judgment of God befall. Thus some of the best MSS. read 〈 in non-Latin alphabet 〉 , the Lord shall reward; others of the ancients who read 〈 in non-Latin alphabet 〉 reward, yet expound it 〈 in non-Latin alphabet 〉 shall reward. So the Author of the questions and answers, assigned to Justine, making it 〈 in non-Latin alphabet 〉 a prediction. So Chrysostom and Theophylact 〈 in non-Latin alphabet 〉 , it is instead of the future, shall render, adding that pious men do not rejoice in, or desire to hasten the punishemnts of the wicked, but that they foretell them, he Gospel and weak believers having need of such comforts. To this may be added, that it is a vulgar Hebraism for the Imperative and Future tense to be used premiscuously, the one for the other. 〈 in non-Latin alphabet 〉 Psal. 7. 9. in the future, cemplebitur or consumetur, shall be consumed or fulfilled, is yet by the ancient Interpreters rendered in the Imperative; 〈 in non-Latin alphabet 〉 , say the 72. Let it be accomplished; and so the Chaldee, Syriac Arabic and Ethiopic, and only the Vulgar Latin retains consumetur, shall be consumed. Thus on the other side, Mat. 10. 13. 〈 in non-Latin alphabet 〉 , Let your peace return to you, is sure a promise from Christ, or prediction, that their peace shall return to them; and thus is it innumerable times in the sacred dialect of these Books.

[ d] V. 17. The mouth of the Lion ] 〈 in non-Latin alphabet 〉 , the mouth of the Lion, is commonly thought here to signify Nero, so styled because of his cruelty. But as there is no reason to believe that Paul was now admitted to Nero's own hearing, but may more probably be thought to have been heard before some inferior Judge at Rome; so it is very reasonable to expound the mouth of the Lion, as a Proverbial form, to signify some present, devouring danger, from the gaping of the Lion after his prey, and the direfulness of that.

CHAP. I.

1. P AUL a servant of God and an Apostle of Jesus Christ, [ according to the faith of God's elect, and the acknowledging of the truth which is after godliness,]

[Paraphrase] 1. to plant that faith by which all Christians become acceptable in the sight of God, and to confirm them unto the acknowledgment and practice of the Christian religion; see note on 1. Tim. 3. f.

2. In hope of eternal life, which God, that cannot lie, promised [note a] before the world began,]

[Paraphrase] 2. In expectation of that infinite reward which God long since promised obscurely to Abraham, and will certainly perform to all his true children, that is, to all believers,

3. But hath in due times manifested his word through preaching, which is committed unto me, according to the commandment of God our Savior,]

[Paraphrase] 3. And hath in that season which he thought fit to design for it, most clearly now revealed by the preaching of the Gospel, that which was committed to me as an Apostle by Christ's immediate appointment,

4. To Titus mine own son after the common faith,] Grace, mercy, and peace from God the Father, and the Lord Jesus Christ our Savior.

[Paraphrase] 4. To Titus whom I first converted to the faith, preaching it according to Christ's appointment, to Gentiles (such was he) as well as Jews.

5. For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordain Elders in every city, as I had appointed thee,]

[Paraphrase] 5. In our passage through Crete, I constituted thee Bishop there, that thou mightest dispose and settle those things there, which I by the shortness of my stay omitted to settle, and to ordain Bishops in each city of that Island (see note on Act. 11. b. and 14. b.) according to the directions which I then mentioned to thee, how they should be qualified.

6. If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly.]

[Paraphrase] 6. To wit, that thou shouldest ordain none but such as should be approved by testimony of the Church, (see note on Act. 6. b.) to be under no scandalous sin, which live not with a second wife after putting away the first (see note on 1 Tim. 3. b.) whose children, if they have any, have all received the faith (for if he bring not up his own children to be Christian, what hope is there that he will be fit to convert others, and to rule in the Church?) and live temperately and regularly.

7. For a Bishop must be blameless, [as the steward of God:] not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre;

[Paraphrase] 7. as becomes one that hath the government of God's family entrusted to him:

8. But a lover of hospitality, a lover of good men, sober, just, holy, temperate.

9. Holding fast the faithful word, as he hath been taught, that he may be able by sound doctrine both to exhort, and to convince the gainsayers.]

[Paraphrase] 9. Holding fast that doctrine which is agreeable to that which from Christ and us you have been taught, and seen exemplified, viz. that the truth of God must be confessed, though with the greatest hazards and losses, contrary to what is now infused by the new Gnostic-teachers; that so be may be able to instruct all in the truth, or to comfort those that for their constancy to the faith are under any pressure, and convince the heretics of the falseness of their popular, grateful, carnal doctrine.

10. For there are many unruly and vain talkers, and deceivers, especially they of the circumcision:]

[Paraphrase] 10. For there are already many unruly persons that resist our doctrine, and vent idle fancies of their own, and seduce and corrupt others from the truth to their corrupt ways, which will be the ruining of them: And these are those especially that stand up as advocates for the observation of the Jewish Law.

11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucres sake.]

[Paraphrase] 11. And these are not to be permitted to vent their deceits, for they seduce, where they come, whole families at once, and infuse abominable doctrines into them, and thereby make advantage to themselves.

12. One of themselves, even a [note b] prophet of their own, said, The Cretans are always liars, evil beasts, [note c] slow bellies.]

[Paraphrase] 12. And these are such kind of men as those which Epimenides, a Cretian Poet and learned man (see note on Luke 1. n.) said that Island was wont to be full of, liars, bestial, luxurious people.

13. This witness is true: wherefore rebuke them sharply, that they may be sound in the faith;]

[Paraphrase] 13. The truth of this his censure now appears, and therefore do thou examine and inquire narrowly into them, and such as thou shalt find to be such, inflict the censures of the Church upon them, that thou mayest reduce and reform them by that means;

14. Not giving heed to Jewish fables, and commandments of men, that turn from the truth.]

[Paraphrase] 14. That they may no longer hearken to those mystical Cabalistical explications of the Old Testament, which the Gnostics use, and to false doctrines of those which, under pretence of Christian liberty, corrupt seducible persons, and pervert them from the Gospel.

15. [note d] Unto the pure all things are pure: but unto them that are defiled and unbelieving, is nothing pure; but even their mind and conscience is defiled.]

[Paraphrase] 15. To a Christian that doth all things with a pure conscience, all kinds of meats, &c. are lawful: but to impure unchristian Gnostics, everything they do (though it were in itself lawful) would become a matter of sin to them, their wicked life hath so blinded their judgment, that they cannot judge aright, what is lawful, what not.

16. They profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate.]

[Paraphrase] 16. They call themselves Gnostics, assuming to themselves especial knowledge of God; but their lives are quite contrary to all piety, and acknowledgment of God, guilty of all detestable unnatural sins, disobedient to all that are placed over them in the Church, not wrought on by any admonition, and quite contrary to all Christian practice.

CHAP. II.

1. BUT speak thou the things which become sound doctrine:]

[Paraphrase] 1. But let thy preaching be of those things which agree perfectly with that doctrine which thou hast heard from me, see c. 1. 9.

2. That the [note a] aged men be sober, grave, temperate, sound in faith, in charity, in patience.]

[Paraphrase] 2. And for the deacons, or other officers of the Church beside the Bishops, c. 1. 7. they must be free from all manner of intemperance or excesses, of a reverend behavior, discreet, orthodox, and such as have not been guilty of the Gnostic heresy, who have so much love to Christ, as to persevere in that profession in time of persecution (see note on Rev. 2. b.)

3. The aged women likewise, that they be [note b] in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things.]

[Paraphrase] 3. So for the Deaconesses, that they behave themselves as becometh those that are received into holy Orders for the service of God in the Church, not backbiters, not accustomed to intemperate drinking of wine, such as by words and examples may teach good, not ill lessons unto others.

4. That they may [note c] teach the young women] to be sober, to love their husbands, to love their children,

[Paraphrase] 4. Carefull of instructing and advising of the younger women in all Christian duties,

5. To be discreet, chaste, [ [note d] keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.]

[Paraphrase] 5. staying at home, taking care of the family, gentle and kind and charitable in all their relations, to servants at home, and to others that need their charity, respectful and observant of their husbands, that Christian religion be not thought to infuse anything into them contrary to moral virtue.

6. Young men likewise exhort to be sober-minded.]

[Paraphrase] 6. Likewise for the men, all those that are under authority (see note on Luke 22. d.) advise them to take care that they be humble and temperate.

7. In all things showing thyself a pattern of good works: in doctrine showing uncorruptnesse, gravity, sincerity,

8. Sound speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of you.]

[Paraphrase] 8. True doctrine, and coming with so much clearness of expression and conviction, that it is not liable to the censures of any, but that they that do not like, but oppose the Christian profession, may have nothing to lay to your charge, and so be ashamed that they oppose such excellent persons.

9. Exhort servants to be obedient to their own masters, and unto please them well in all things; not answering again,

10. Not purloining, [but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.]

[Paraphrase] 10. but approvin themselves the most truly faithful servants that can be, that by their actions the Christian religion may be well spoken of by all men in this as well as other respects.

11. For the grace of God that bringeth salvation hath appeared to all men,]

[Paraphrase] 11. For the Gospel (see note on Heb. 13. d.) hath been made known and published to Gentiles as well as Jews, see Luke 3. b.

12. Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world;]

[Paraphrase] 12. And the summary doctrines of that are, to oblige us Christians to renounce and forsake all impious, licentious practices, and perform all sorts of duties, reducible to three heads, toward ourselves, toward our brethren, toward God, sobriety, justice, and piety, all the time of our living here;

13. Looking for that blessed hope, and the glorious appearing of that great God and our Savior Jesus Christ,]

[Paraphrase] 13. With patience and perseverance in well doing, attending God's good time of performing his blessed promise to us, on which all our hopes are fastened, even that glorious appearance of Jesus Christ, our powerful God and deliverer,

14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a [note e] peculiar people, zealous of good works.]

[Paraphrase] 14. Who came into this world in form of flesh, and delivered himself up to a shameful death, on purpose that he might ransom us out of the power of Satan, from that course of vicious living in which men were before engaged, Rom. 8. 20. and cleanse us in an eminent manner to be an holy pious people, most diligent to advance to the highest pitch of all virtue.

15. These things speak and exhort, [and rebuke with all authority. Let no man despise thee.]

[Paraphrase] 15. And those that do not practice accordingly, proceed to the censures of the Church against them. And take care thou permit not thy admonitions to be set at naught or despised by any.

CHAP. III.

1. PUT them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,]

[Paraphrase] 1. And let it be thy frequent and special care, to exhort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live, and to be ready and cheerful to the practice of all acts of charity,

2. To speak evil of no man, to be no brawlers, but [gentle, showing all meekness unto all men.]

[Paraphrase] 2. very mild (see note on 2 Cor. 10. a.) and patient toward those that oppose them and truth itself.

3. For we ourselves were sometimes foolish,] disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

[Paraphrase] 3. As remembering that we ourselves, before our conversion to Christ, were as opposite to the truth, and as perversely so as any can be now supposed to be.

4. But after that the kindness and love of God our Savior toward man appeared.]

[Paraphrase] 4. But when Christ, of his great mercy and bounty to mankind, was pleased to reveal himself to us,

5. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost,]

[Paraphrase] 5. Then out of his free underserved mercy toward us, not in respect of, nor by way of return unto, any good action of ours, he rescued and delivered us out of our sinful courses, put us into a state of salvation upon our giving ourselves up in baptism his vowed reformed servants, sealing unto us the pardon of all our sins, and then bestowing his Spirit upon us, to bring forth in us all fruits of new life,

6. Which he shed on us abundantly through Jesus Christ our Savior;]

[Paraphrase] 6. Which Spirit most plentifully descended on us from God the Father, Christ Jesus his Son obtaining that mercy from him;

7. That being justified by his grace, we should be made heirs according to the hope of eternal life.]

[Paraphrase] 7. That having our lives amended, and our sins pardoned by his grace and mercy, we should become, as children of God, his heirs (at present in hope) of eternal life.

8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain [note a] good works: these things are good and profitable unto men.]

[Paraphrase] 8. This is an important special Christian doctrine, which I would have thee be earnest in telling men, and convincing them of the importance of it, that all that have professed to be Christians, should make it their principal care, to see that all that belong to them, together with themselves, do not only live in the universal duties of Christians, but also particularly follow some honest labor or vocation, v. 14. and Ephes. 4. 28. for these are the things that are good in themselves, and useful to mankind, of good report in the actors, and beneficial to the community, keep others from being burdened with the slothful, and enable them to be themselves helpful to others.

9. But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain.]

[Paraphrase] 9. As for the Gnostics, that employ themselves in compiling a new model of divinity, made up of foolish disputes, and of heathen notions of poetical genealogies (see 1 Tim. 1. 4.) and contentions about the observing the Mosaical Law, (that Christians be circumcised, Gal. 6. 12.) and by so doing put themselves out of their calling, live idly, disorderly, 2 Thess. 3. 6, 11. these spend their time upon vanities, that neither themselves nor others are the better, but the worse for.

10. A man that is an [note b] heretic, after the [note c] first and second admonition reject:]

[Paraphrase] 10. Whosoever maketh any division in the Church, that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles, and, that he may get followers, separates from the Church, from the communion of Christians there; it is thy office and duty toward such an one, first to admonish him once or twice (Mat. 18. 16.) and if that will not work upon him, or reduce him, then to set a mark upon him, as on one which is under the censures of the Church, and to appoint all men to break off familiar converse with him;

11. Knowing that he that is such, is subverted and sinneth, being [note d] condemned of himself.]

[Paraphrase] 11. Knowing that such a man is a perverse, willful sinner, inflicting that punishment on himself which the governors of the Church are wont to do on malefactors, that is, cutting himself off from the Church, of which he was a member.

12. When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.

13. Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.]

[Paraphrase] 13. Furnish Apollos and Zenas the lawyer, that are coming to me, with all things necessary for their journey (see note on 1 Cor. 16. a.)

14. And let [note e] ours also learn to maintain good works for [note f] necessary uses, that they be not unfruitful.]

[Paraphrase] 14. But let not only the Gnostciks v. 8. be thus admonished and convinced, but let all those also that continue with us, all the orthodox Christians, be taught by you to set up (in themselves and families) some honest labors among men, to supply their wants, and provide for themselves necessaries of victuals, &c. that they live not like drones on others sweat, maintained out of the treasure of the Church, but earn everyone their own livings, 2 Thess. 3. 12.

15. All that are with me salute thee. Greet [them that love us in the faith.] Grace be with you all. Amen.

[Paraphrase] 15. all our loving fellow-Christians,

CHAP. I.

1. P AUL a servant of God and an Apostle of Jesus Christ, [ according to the faith of God's elect, and the acknowledging of the truth which is after godliness,]

[Paraphrase] 1. to plant that faith by which all Christians become acceptable in the sight of God, and to confirm them unto the acknowledgment and practice of the Christian religion; see note on 1. Tim. 3. f.

2. In hope of eternal life, which God, that cannot lie, promised [note a] before the world began,]

[Paraphrase] 2. In expectation of that infinite reward which God long since promised obscurely to Abraham, and will certainly perform to all his true children, that is, to all believers,

3. But hath in due times manifested his word through preaching, which is committed unto me, according to the commandment of God our Savior,]

[Paraphrase] 3. And hath in that season which he thought fit to design for it, most clearly now revealed by the preaching of the Gospel, that which was committed to me as an Apostle by Christ's immediate appointment,

4. To Titus mine own son after the common faith,] Grace, mercy, and peace from God the Father, and the Lord Jesus Christ our Savior.

[Paraphrase] 4. To Titus whom I first converted to the faith, preaching it according to Christ's appointment, to Gentiles (such was he) as well as Jews.

5. For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordain Elders in every city, as I had appointed thee,]

[Paraphrase] 5. In our passage through Crete, I constituted thee Bishop there, that thou mightest dispose and settle those things there, which I by the shortness of my stay omitted to settle, and to ordain Bishops in each city of that Island (see note on Act. 11. b. and 14. b.) according to the directions which I then mentioned to thee, how they should be qualified.

6. If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly.]

[Paraphrase] 6. To wit, that thou shouldest ordain none but such as should be approved by testimony of the Church, (see note on Act. 6. b.) to be under no scandalous sin, which live not with a second wife after putting away the first (see note on 1 Tim. 3. b.) whose children, if they have any, have all received the faith (for if he bring not up his own children to be Christian, what hope is there that he will be fit to convert others, and to rule in the Church?) and live temperately and regularly.

7. For a Bishop must be blameless, [as the steward of God:] not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre;

[Paraphrase] 7. as becomes one that hath the government of God's family entrusted to him:

8. But a lover of hospitality, a lover of good men, sober, just, holy, temperate.

9. Holding fast the faithful word, as he hath been taught, that he may be able by sound doctrine both to exhort, and to convince the gainsayers.]

[Paraphrase] 9. Holding fast that doctrine which is agreeable to that which from Christ and us you have been taught, and seen exemplified, viz. that the truth of God must be confessed, though with the greatest hazards and losses, contrary to what is now infused by the new Gnostic-teachers; that so be may be able to instruct all in the truth, or to comfort those that for their constancy to the faith are under any pressure, and convince the heretics of the falseness of their popular, grateful, carnal doctrine.

10. For there are many unruly and vain talkers, and deceivers, especially they of the circumcision:]

[Paraphrase] 10. For there are already many unruly persons that resist our doctrine, and vent idle fancies of their own, and seduce and corrupt others from the truth to their corrupt ways, which will be the ruining of them: And these are those especially that stand up as advocates for the observation of the Jewish Law.

11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucres sake.]

[Paraphrase] 11. And these are not to be permitted to vent their deceits, for they seduce, where they come, whole families at once, and infuse abominable doctrines into them, and thereby make advantage to themselves.

12. One of themselves, even a [note b] prophet of their own, said, The Cretans are always liars, evil beasts, [note c] slow bellies.]

[Paraphrase] 12. And these are such kind of men as those which Epimenides, a Cretian Poet and learned man (see note on Luke 1. n.) said that Island was wont to be full of, liars, bestial, luxurious people.

13. This witness is true: wherefore rebuke them sharply, that they may be sound in the faith;]

[Paraphrase] 13. The truth of this his censure now appears, and therefore do thou examine and inquire narrowly into them, and such as thou shalt find to be such, inflict the censures of the Church upon them, that thou mayest reduce and reform them by that means;

14. Not giving heed to Jewish fables, and commandments of men, that turn from the truth.]

[Paraphrase] 14. That they may no longer hearken to those mystical Cabalistical explications of the Old Testament, which the Gnostics use, and to false doctrines of those which, under pretence of Christian liberty, corrupt seducible persons, and pervert them from the Gospel.

15. [note d] Unto the pure all things are pure: but unto them that are defiled and unbelieving, is nothing pure; but even their mind and conscience is defiled.]

[Paraphrase] 15. To a Christian that doth all things with a pure conscience, all kinds of meats, &c. are lawful: but to impure unchristian Gnostics, everything they do (though it were in itself lawful) would become a matter of sin to them, their wicked life hath so blinded their judgment, that they cannot judge aright, what is lawful, what not.

16. They profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate.]

[Paraphrase] 16. They call themselves Gnostics, assuming to themselves especial knowledge of God; but their lives are quite contrary to all piety, and acknowledgment of God, guilty of all detestable unnatural sins, disobedient to all that are placed over them in the Church, not wrought on by any admonition, and quite contrary to all Christian practice.

Annotations on Chap. I.

[ a] V. 2. Before the world began ] Of the word 〈 in non-Latin alphabet 〉 that it signifies an age, or long space of time, see Note on Luk. 1. p. by analogy with which 〈 in non-Latin alphabet 〉 signifies ancient, or long ago, but not always eternal; and 〈 in non-Latin alphabet 〉 here being spoken not of a decree, but of a promise of God's, and such as cannot be broken without lying (which must therefore signify such a promise which was made to somebody, and not only his secret unrevealed purpose) cannot well be interpreted of eternity, but of some long time ago, under the times of the Old Testament, such as was made to Abraham, Gen. 15. 1. And thus the phrase 〈 in non-Latin alphabet 〉 is all one with 〈 in non-Latin alphabet 〉 , from ancient generations, Act. 15. 21. speaking of Moses's time. And accordingly 〈 in non-Latin alphabet 〉 is oft used in the Old Testament, either for that which is likely to last long, or whose beginning is long ago. So Prov. 22. 28. 〈 in non-Latin alphabet 〉 for ancient, Esa. 58. 12. & 61. 4. 〈 in non-Latin alphabet 〉 old, Ezech, 36. 2. 〈 in non-Latin alphabet 〉 ancient. And so 2 Tim. 1. 9. though the scope of the place will allow it to signify eternity, God's mercy being decreed to us in Christ before all time, yet the phrase of itself signifies no more then before ancient times, long while ago.

[ b] V. 12. Prophet of their own ] Of Epimenides the author of this verse, it is known that he took upon him to teach men how the judgments of Heaven, when at any time they fell on a city, pestilence, famine, &c. were to be averted. A story of this is notorious in Diogenes Laertius, and is set down Note on Act. 17. g. And so saith Theophylact of him, that as he was one of the wisest men among the Grecians, so he was 〈 in non-Latin alphabet 〉 , one that set himself to find out and teach others what ceremonies were to be used to avert the anger of the God's (which they that did, are called among the Heathens priests and diviners, 1 Sam. 6. 1. 2.) He farther saith of him, that he did seem 〈 in non-Latin alphabet 〉 , to rectify divination, and accordingly, saith Laertius, 〈 in non-Latin alphabet 〉 , one very much in the favor of the God's; but this, as it is elsewhere shewn at large, (Note on Luk. 1. n.) not referring only to prediction of things to come, but directing them in their duty for present actions. This gives an account of the reason why he is here called a prophet of their own, one so deemed by them. And as most such were among them, so was he, a Poet also. Of him saith Chrysostom and Theophylact, that seeing the Cretans build a Sepulchral monument to Jupiter, and worship him as one that was or had been but a man, 〈 in non-Latin alphabet 〉 in zeal, and jealousy, and rage for that God of his, he writes these verses to Jupiter, beginning,

[ c] Ib. Slow bellies ] What is here meant by 〈 in non-Latin alphabet 〉 is matter of some question. Phavorinus seems to have read it 〈 in non-Latin alphabet 〉 , and renders it 〈 in non-Latin alphabet 〉 , great eaters; and so indeed that word, proverbially used for gluttons, seems to be made of 〈 in non-Latin alphabet 〉 belly, and 〈 in non-Latin alphabet 〉 , not in the notion of 〈 in non-Latin alphabet 〉 slow or idle,