1 Timothy 1

PAul an Apostle of Jesus Christ One immediately sent by Jesus Christ, by his voice from Heaven, Acts 9.15. though not by his voice upon Earth (as those Matth. 10.), by the commandement of God our Saviour, and the Lord Jesus Christ: Through the will of God, 1 Cor. 1.1. not his permissive, but preceptive will, and this is the same with his being called to be an Apostle, Rom. 1 1. 1 Cor. 1.1. by our Lord Iesus Christ, the Father not being excluded, but the Son only being named, to whom the Mediatory Kingdom was committed. which is our hope Our Hope, there is no more in the (Greek) that is, the ob ct of our Hope: as when 'tis said Gen. 31.53. that Iacob sware by the fear of his Father Isaac, that is, by the Deity whom his Father feared. This glorious Eulogy belongs to our Saviour in whom there is a concurrence of all that is requisite to free us from destructive evils, and to make us everlastingly happy: for he is Wisdom, Righteousness, Sanctification, and Redemption. Hence the Gentiles without Christ are said to be without hope, Eph. 2.12. And from hence tis evident that Jesus Christ is the Eternal God, for if he were only a man though in excellence above all others, he could not be our hope, for cursed is he that trusteth in man, Ier. 17.5..

Unto Timothy my own son in the faith: Grace, mercy, and peace from God our Father, and Jesus Christ our Lord. He dignifies Timothy with the Title of his Son in the Faith: that is, being converted by him to Christianity, and begat to the Divine Life: and by stiling Timothy his own Son, he signifies his piety and virtue, that rendred him a worthy Son of such a Father, whom he imitated and honoured, and with whom he corresponded in a grateful obedient affection. Having thus designed the person to whom he Writes, he expresses his ardent desires of his complete felicity; which is included in Grace, Mercy, and Peace: by Grace he means the free favour and good will of God, with all the spiritual gifts that proceed from it, either requisite for Salvation, or the great work of the Evangelical Ministry: by Mercy, his compassionate tender Love, pardoning, releiving, supporting and assisting us in our Christian course: by Peace he signifies, principally the Peace of God, that divine calm of Conscience, that tranquillity and rest of Soul which proceeds from the assurance that God is reconciled to us in Christ, and our freedom by the sanctifying Spirit, from the Tyranny of carnal lusts: This peace can never be to the wicked. And besides this principal peace, we may understand peace with man, that is a quiet state exempt from hatred and persecutions, that Timothy might more comfortably and successfully perform the work of his Ministry. He prays for these blessings from God, who is the original Fountain of all good: and from Iesus Christ as the channel, by which all the gifts of God are conveyed to us. For without his mediation the Deity is as a sealed Fountain, no Grace would flow to us. He stiles God our Father, because he has adopted us in his Son, and in that quality he communicates his Grace, Mercy, and Peace to us: he stiles Christ our Lord, who has supream power over us as well by the right of Creation as of Redemption.

As I besought thee to abide still at Ephesus, Ephesus was a great City in Asia the less, whither Paul came Acts 19.1. where Demetrius raised a tumult against him; which the Town Clerk appeased as we read there. From thence he went into Macedonia. Acts 20.1, 2, 3. upon this his motion into Macedonia (as Divines judge) he left Timothy at Ephesus. The end of leaving him at Ephesus, was that he might charge some that they preached no other Doctrine, that is, none contrary to what he had preached, none contrary to the Doctrine of the Gospel, Gal. 1.8, 9. what power was here committed to Timothy is by some questioned, supposing (which is very probable) there were a greater number of Disciples then could meet in one Assembly, his power was more then Pastoral, for he had a power over the Teachers. Whether this power was extraordinary or ordinary, and what God intended ever to continue in the Church is the question. Those who make it to be such make it to be Episcopal, those that make it extraordinary, say it was the work of an Evangelist, 2 Tim. 2.4. That there was such an Officer in the Primitive Church appears from Acts 21.8. Eph. 4.11. That this was Timothy's work appears from 2 Tim. 4.5. nor is it a new thing; but very common in the settlement of all new Governments, to authorize some special Commissioners and to give them an extraordinary power for a time till the Government can be settled, and things brought into a fixed order. If we consider the words without prejudice, I besought thee to abide still at Ephesus, they seem to signifie that Timothy was not the establisht Bishop of Ephesus, for to what end should the Apostle desire a Bishop to reside in his own Diocess, which he could ot forsake without neglecting his duty, and the offence of God? This were a trait reflexion as if he were careless of his duty. And the word abide, does not necessarily import his constant residence there: for 'tis used to signifie continuance for some time only; as 'tis said of the Apostle, that remained many dares at Corinth, Acts 18.18. when his stay there was only for some Months. The intention of the Apostle seems to be that Timothy should continue for a while at Ephesus, and not accompany him in his Voyage to Macedonia, as he was wont to do upon other occasions. And 'tis evident by the sacred History, that about six moneths after Timothy was with the Apostle in Greece, that he went with him to Macedonia and Troas, and Miletus, Acts 20.1, 4. where the Apostle sent for the Elders or Bishops of Ephesus, to leave his last solemn charge with them. In short if Timothy had been appointed the Bishop of Ephesus, the Apostle would probably have given this Title of honour to him in the inscription of his Epistle. Upon the impartial considering of the whole matter, though the passion of Prelacy is so ingenious, as to discover so many mysteries and Myters in a few plain words, (viz. that Timothy was Bishop of that City, Metropolitan of the Province, and Primate of all Asia) yet 'tis most likely that Timothy was left only for some time with a kind of Apostolical power in the Church of Ephesus; of which power this was one branch, authoritatively to command seducers not to teach another Doctrine, then what was taught by the Apostles who were divinely illuminated. A divine rule, and most worthy of perpetual observation by all in the office of the Ministry. And this shows the mighty proness of men as to deviate in their conversations from the right ways, so in their judgements from the truths of God, otherwise Paul had had no need to have left Timothy for that end, in this Church so newly planted. `when I went into Macedonia g, that thou mightest charge some that they teach no other doctrine h.

Neither give heed to fables By Fables he probably meaneth the Iewish Fables, and commandments of men, mentioned Titus 1.14. or more generally, all vain and idle speculations., and endless genealogies, which minister questions rather then godly edifying Whatsoever tendeth not to build men up in Godliness, (which is the end of Preaching.) The Jews had many unwritten Fables, about what God did before he made the World, &c. and many unwritten endless Genealogies, which were as so many Labyrinths, intricate without an issue out of them: and 'tis probable that some of them (converted to the Christian Faith) still busied their heads about, according to their Education, and the practice of the Iewish Doctors, and made the subject of their Sermons, and discourses to the assemblies of Christians; which is the thing the Apostle here declareth a corruption of the Ordinances of Preaching, and inveigheth against chap. 6.4. 2 Tim. 2.23. Titus 1.14. and 3.9. and willeth Preachers to avoid, and People to give no heed to them, as nothing tending to the building Christians up in holiness, which he here calleth, the building up of God, either so objectively, or efficiently, or by his command, because it is in God, viz. in the knowledge of God, and an increase in the Love of God, and other spiritual habits, or from God, being wrought by him, and serving for his honour and glory, or according to his Will., which is in faith For he tells us this edifying can be no otherwise then in Faith, Preaching the Doctrine of the Gospel, and imbracing that which is the Doctrine of Faith, a Doctrine of Divine Revelation, to which men must give their assent, because of the authority of God revealing it. So as no discourses which are not founded in a divine Revelation and to be proved from thence can possibly tend to any building of God, which cannot stand in the Wisdom of Men, but must stand in the power of God, from this Text we may observe the vanity and proneness of some persons even from the infancy of the Church, to make up what they call Sermons of discourses about Fables, Idle Questions, and Speculations, and Genealogies of which there is no end, the Teachers being able to bring the minds of hearers to no rest about them nor they tending to any good, and saving use, but merely to show mens Wit and Parts, and we may also learn, that this is no religious Preaching or Hearing, it being impossible men should be under any religious obligations to hear any but Prophets, that is, such as reveal the divine Will. For other discourses men in their seasons may hear them, or let them alone, and credit or not credit them as they see reason.: so do.

Now the end of the commandment is charity The word Translated Commandement here is, which rather signifies a particular charge given by superiors as to some thing, then a general Law, Acts 5.28. and 16.24. and so in this chapter ver. 18. which inclineth me to think that though the proposition be true of the whole Law of God, (for love is the fulfilling of the Law,) and more eminently of the divine Doctrine in the Gospel, for the end and perfection it aims at and produces is a pure ardent love of God, and of men for his sake, and of the Gospel, yet it is rather here to be restrained to the Commandement relating to Preaching, or discoursing the revealed Will of God relating to mens Salvation, the End of which is doubtless Charity, which ought to be finis operantis, the end of the workman, what he ought to intend and aim at; and is finis operis the effect of the work, viz. the begetting in the Souls of people love to God and their Neighbour, neither of which can rationally be obtained, by Preachers telling people idle Stories, and filling their heads with idle questions and speculations. out of a pure heart Which love to God and men must proceed from a clean, and holy, and sincere heart., and of a good conscience And a good and holy life, when Conscience does not sowrely reflect upon men, for presumptuous miscarriages. Which, and of faith unfeigned must all be rooted in, and attended with a faith unfeigned rooted in it as Faith signifies a steady assent to Divine Revelation attended with it, as it signifies, the Souls repose and rest upon Christ for the fulfilling of the promises annexed to him that beleives, and liveth up to such propositions. These are the noble the ends of whole Law of God, and particularly of the charge, or command God has given Ministers as to Preaching, which can by no means be attained, by Teachers discoursing Fables and endless Genealogies to people, nor by Peoples attendance to such discourses, for they can only fill peoples heads with notions and unprofitable questions which serve to gender strife, and contention amongst people, instead of Love either to God or Men, and so to defile instead of purifying the Heart, and have no influence at all upon an Holy Life, all which can grow out of no root but an unfeigned Faith..

From which From which things (for the article is plural.) From which Commandement, and from the end of which Commandement, from which pure heart, good Conscience, and Faith unfeigned., some having swerved, the word signifieth to wander from a scope or mark. Some men either propounding to themselves ends in their discourses to people different from the command concerning Preaching, and the true end of that, or at least wandring from that true end, they have turned aside. To do an action well, two things are necessary. 1. The propounding to our selves a right end. 2. A moving to it by due means and in right order, who so faileth in either of these, can no more do an action well, then he can shoot an Arrow well, that either eyeth no mark, or levelleth his Arrow quite besides it, the Preachers reflected on by the Apostle, either never considered the true end of Preaching, or never regarded it in their action; this made them turn aside from Theology to Mataeology, from Preaching to, have turned aside unto vain jangling Vain Iangling, (so we translate it, but) the word signifieth foolish talking (so we translate the adjective, Tit. 1.10.) and so the word properly signifieth, any kind of foolish and impertinent discourse either serving to no good end, or at least not that which the discourse pretendeth to. And indeed all discourses of Fables, and unprofitable, idle questions tending not to edifying, is no better then foolish talking..

Desiring to be teachers of the law. This Term lets us know that the Apostle reflecteth upon some who were or had been Iewes, who either pressed the observance of the Law in order to justification, or spent their times in pressing the Traditions of the Elders, and constitutions of the Scribes, as sepimenta legis, Hedges (as they call'd them) to the Divine Law, though not of the Letter of it; upon which there arose a great many questions as insignificant as their Traditions themselves., understanding neither what they say, nor whereof they affirm Which these vain Preachers spent their time in speaking to, neither understanding the Divine Law, nor the questions themselves started, and spoke unto, yet ambitious to be accounted Teachers of the Law. This vain desire of Reputation, as persons of excellent skil in the Land, was the cause of their erroneous idle Sermons: And their Ignorance is aggravated and inexcusable, in that they with presumptuous boldness assert the things of which they are ignorant..

But we know that the law is good Not that I speak against the Law of God, I know that it is holy, and spiritual, and just, and good, Rom. 7.12, 14. It is good though not for Justification, yet for conviction, to convince men of sin, and as a Schoolmaster to lead men unto Christ, and to direct us in our walking with God; the equity and sanctity of its precepts are evident to the sincere and purified mind. And as the Law has an intrinsick goodness in its nature, so 'tis good to men when 'tis used for the end to which God, gave it., if it be used lawfully x.

Knowing this, that the law is not made for a righteous man By the Law is to be understood the Moral Law, (though possibly not excluding the Law of Moses, consisting in many Ordinances) as 'tis armed with stings and terrours, to restrain rebellious sinners; by the righteous man, one in whom a principle of Divine Grace is planted, and from the knowledge and love of God, chooses the things that are pleasing to him, and is ardent and active to do his will. Now 'tis true, the holiness commanded in the Law, that consists in the love of God, and our Neighbour, obliges every reasonable creature indispensably and eternally, but as the Law was delivered in so terrible a manner, as it has annext so many severe threatnings to the Transgressours of it, 'tis evident, that 'tis directed to the wicked, who will only be compelled by fear from an outragious breaking of it. And this may be emphatically signified in the word here used, for it signifies to be laid, as well as to be made. The Law non objicitur is not laid against a righteous man. Thus we translate it, Mat. 3.10. The Axe is laid to the root of the tree, there is some difference in the construction, here it is immediately joyn'd with the Dative case, there with an Accusative case, with the Preposition betwixt the Verb and the Case, but that must be the sense. It is very probable, that these false Teachers had been terrifying the Christians with the Law, in opposition to whom the Apostle says, the Law was not made for a righteous man, as to its condemning office, it was never intended against a righteous man, but against men that committed and lived in gross sin and wickedness. These sinners are first mentioned in general terms, then the Apostle proceedeth to a more particular enumeration of them, whether in them (as some think) the Apostle has respect to the several precepts of the Decalogue, I cannot determine., but for the lawless By the Lawless he meaneth persons living without any respect to the Lawes of God or Men. and disobedient By the disobedient he meaneth such as will live in subjection to no Government., for the ungodly The word by us Translated ungodly, signifieth, such as live without any Religion, having no regard to the Worship of God,., and for sinners The word Translated sinners signifies infamous, scandalous sinners·, for unholy and profane Unholy and profane are also general terms, signifying persons that have no p ety, but lewdly talk of things sacred, and live as lewdly., for murderers of fathers, and murderers of mothers The words signifie such as strike or beat their Parents, though they do not give them mortal wounds, and well expresseth violators of the fifth Commandment., for manslayers signifies such as kill men, whether malitiously, or passionately violaters of the sixth Commandement..

For whoremongers The two next terms express violators of the seventh Commandment, whether by Fornication, Adultery, Incest, or any beastly lusts., for them that defile themselves with mankind Sodomites., for men-stealers The word signifieth such as carry men into Captivity, or make slaves of them in the first place, it signifies also any stealing of men. It is probable the first of these is the man-stealing, principally intended, being the most common sin by Pyrates at Sea, and Souldiers at Land, yet not excluding any other stealing of men from their Relations, which he instanceth in, as one of the highest violations of the eighth Commandment. By Lyars, he meaneth such as knowingly speak what is false, especially to the prejudice of others., for lyars By Perjured Persons, he means such as swear falsely., for perjured persons And because it would be too long to reckon up all kind of sinners, he comprehends them all in a general phrase, and if there be any other thing, that is contrary to sound Doctrine, that is, the holy and pure truth of God; that is not corrupted, but judges aright of good and evil; for these he says the Law is made, that is, to deter from such crimes, or to condemn for them, but not to terrifie such who either never were guilty of such flagitious crimes; but if they have been guilty, yet are now washed and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of God, as the Apostle speaks, 1 Cor. 6.10, 11. The Law (as the Apostle here says) was never made to terrifie, or to condemn, and affright these, for Rom. 8.1. There is no condemnation to those that are in Christ Iesus who walk not after the flesh, but after the spirit., and if there be any other thing that is contrary to sound doctrine m.

According to the glorious gospel of the blessed God which was committed to my trust. Here the Apostle specifies the sound Doctrine of which he spake; that 'tis contained in the Gospel the perfect rule of righteousness which he stiles the glorious Gospel of the blessed God, it being a Doctrine revealed from Heaven, wherein the concurrence and command of the Divine Attributes, Wisdom, Power, Mercy, and Justice does most clearly shine to the Glory of God, 2 Cor. 4.6. Eph. 1.6, 12. and he gives the Title of blessed to God, thereby to signifie his transcendent goodness, in that being infinitely happy in the possession of his own excellencies, without any possible advantage and profit from any Creature, yet he was pleased to give his Son to be our ransom, and with him Grace and Glory to us. The Apostle adds which was committed to me, to distinguish it from the false Doctrine which seducers publisht under the name of the Gospel.

And I thank Christ Jesus our Lord who has enabled me, for that he counted me faithful, putting me into the ministry. Here St. Paul expresses his most humble and solemn thanks to Christ for his rich favour in calling him to the High Office of an Apostle: for by the ministry, that is to be understood, and 'tis so called by way of excellence, it being the most glorious and Divine Ministry that ever was establisht in the Church: and he ascribes to our Saviour the praise of all that he performed in the faithful discharge of it. He says, Christ enabled me, that is, endowed him with Fidelity, Zeal, Courage, and all other qualifications requisite for that honourable and difficult Ministry, 2 Cor. 3.5, 6. The end of that Sacred Ministry was to inlighten and reform the World from superstition, and that vicious and vain conversation that was so pleasing to carnal men, to abolish those corrupt customs that had taken such deep root, and to plant the truth that comes from above, and to publish a holy Law so opposite to corrupt nature. This work was opposed by the craft and cruelty, the artifice and violence of the powers of darkness in conjunction with the perverted World. And the Glory of the Apostles resisting such Enemies is entirely due to Christ. He adds as a motive of his thankfulness, that Jesus Christ counted him faithful, which is an evident proof that he intends that he made him faithful. His faithfulness was not the cause or motive, but the fruit and effect of the Grace of God in calling him to the ministry. This he expresly declares 1 Cor. 7.25. Having obtained mercy to be faithful. If our Saviour had only discovered his fidelity, without bestowing that Grace upon him, there had not been a reason of such affectionate thanksgiving: for that alwaies supposes some favour and benefit received.

Who was before a blasphemer The kindness of God putting me into so noble a service was the greater and more thank-worthy, because before that time I was a blasphemer, one who spake of Christ reproachfully, (for that blasphemy signifieth) Paul was a zealous man in the Jewish Religion, his blasphemy therefore only respected the Second person in the Trinity, which the Jews owned not. Paul compelled others to blaspheme Acts 26.11., and a persecutor Of his persecution, see Acts 8.3. he entred houses, haled Men and Women to prison, he breathed threatnings and slaughter against the Disciples of the Lord, Acts 9.2. he persecuted Christianity even to Death, Acts 22.4, 5., and injurious Thus he was injurious, for in other things he was as to the law blameless, Phil. 3.6. bred up a Pharise according to the strictest Sect of the Iewish Religion; but he verily thought with himself that he ought to do many things contrary to the Name of Iesus of Nazareth; so as he went according to his conscience, (such a one as he had) and ver. 10. He had also Authority from the chief Priests. But neither the dictates of his own erroneous Conscience, nor yet the Command of his Superiours could (according to Paul's Divinity) excuse him from being a persecutor, and injurious., But I obtained mercy And standing in need of the free pardoning mercy of God which he says, he obtained of Gods free Grace., because I did it ignorantly Because he did it ignorantly we cannot reasonably think that ignorance of the Divine Law (once published) should excuse any transgressor of it, we see men will not allow it as to their Laws, after promulgation, so that although Paul persecuted Christians ignorantly, yet he stood in need of Mercy. Ignorance excuseth not a toto, but a tanto, not in whole, but in part, and makes the sinners sin not to be so exceeding sinful, especially where it is not vincible. Paul's ignorance here mentioned was vincible, he lived in Iudea, where the Gospel had been preached some years, before he persecuted the Professors; he might have heard the Sermons, and seen the miracles preached, and wrought by Christ and the Apostles, but he was bred a Pharisee, and under the prejudices of that Sect which were implacable Enemies to Christ, this kept him in ignorance, Christ allows something for the prejudices of mens Education., in unbelief He did what he did also while he was in a state of unbelief. He believed one true and living God, (all the Jews did so) and worshipped him according to the Jewish manner, yet stiles himself an unbeliever. Every man is an unbeliever (in a Gospel sense) that receiveth not Jesus Christ as the Son of God, and his Saviour; though he believes there is one God, &c. Paul addeth this circumstance of his ignorant blaspheming and persecuting the truth, partly to justifie the Divine Mercy that pardoned and preserv'd him: for the Gospel peremptorily excludes from Pardon all that sin against the Holy Ghost, such who being inlightened by the knowledge of the saving Truth, yet for carnal reasons deliberately and maliciously oppose it: now the showing Mercy to Paul was no contradiction to this most wise Law of God: and partly he mentions his ignorance to prevent the abuse of the Divine mercy by men; as if from his example they might securely imitate his persecuting the Saints, or live in a course of sin, though convinc'd of their wickedness, and hope for Mercy at the last..

And the grace of our Lord was exceeding abundant The free love of God towards me, in justifying such a guilty creature, and sanctifying such an unholy creature, and after calling me to the office of an Apostle, fitting me for it, and trusting me with that great work and employment, abounded beyond all measure and possibility of Expression., with faith, and love which is in Christ Jesus Christ working Faith in me, inabling me to receive him as the Son of God, and my Lord and Saviour, and to love him whom I formerly thought I ought to do much against; and his Disciples, whom I formerly haled to Death, of whom I made havock, persecuting them to death. He mentions Faith and Love, the two principal Graces, in opposition to the reigning sins in his unconverted state: Faith in the Doctrine of the Gospel, in opposition to his former Ignorance and Infidelity; and Love to Christ and Believers, in opposition to his former Rage and Cruelty against them. And these Graces were from Christ the fruits of his Merit, and Holy Spirit..

This is a faithful saying The following saying, which is the great Proposition of the Gospel is a saying that is in it self true, and wherein God has declared his truth., and worthy of all acceptation And worthy to be with all thankfulness, received, believed and accepted., that Christ Jesus came into the world to save sinners That Jesus Christ being sent of the Father, in the fulness of time, was incarnate, lived, and dyed in the World; not only to set sinners an Example of a be er life, nor only to make God placable towards men, that if they would they might be saved; but to purchase a certain Salvation for sinners, satisfying Divine Justice, and Meriting all grace necessary to bring them to Salvation, to carry the lost Sheep home upon his Shoulders. Yea, though they had been great wanderers,., of whom I am chief And I was as great a one as any other, yea, the chiefest. Paul though converted, had his former sin of Persecution before his Eyes. Persecutors are some of the chief of sinners. Some will have the relative of which to refer to the saving mentioned. Of which sinners brought to Salvation I am the great President, having been so great a sinner as I have been and yet received to Mercy..

Howbeit, for this cause I obtained mercy ', The word we translate howbeit, is as well to be translated but, and ordinarily is so. For this cause, that is, for this end, God showed me Mercy., that in me first Jesus Christ might show forth all long-suffering That in me the first (so it is in the Greek, for it is an adjective) that is, as he said before, the chiefest, or greatest sinner, Christ might show forth all long-suffering, bearing with me while I was in my rage against his Gospel and Saints; and then changing my heart to imbrace him and to love him. Or, That in me first, may respect the design of our Saviour in sending Paul to convert the Gentiles: For such a conspicuous example of his clemency and grace towards so great a sinner, whom he not only pardoned but preferr'd to the Dignity of an Apostle, would be a strong perswasive to them to receive the Gospel with Faith and Obedience. For it follows, for a pattern, of Gods Patience and Free Grace to other sinners, from whence they might learn, that if they also shall receive and believe in him, their past sins need not be to them any reason to despair in his Mercy., for a pattern to them who should hereafter believe on him f to life everlasting There being a certain connexion betwixt true believing in Christ, and Eternal Life..

Now unto the King The Apostle falleth out of this discourse with a Doxology or Sentence giving glory to God whom he calls the King, that is, the moderator and Governour of all things. eternal Eternal, without beginning of days, or end of Life., immortal Immortal, not subject, as Creatures, to any Passion, or determination of Being., invisible Invisible, not obvious to our senses, whom no mortal eye ever saw., the only wise God Only wise. Primitively and originally, and eminently, from whom all Wisdom is derived., be honour and glory, for ever and ever Be given all praises, homage and acknowledgments, by which he can be made glorious for ever., Amen.

This charge I commit unto thee, son Timothy The term Son here applyed to Timothy whom he elsewhere calls his Brother, is not a term of natural Relation, but of spiritual Relation; and of affectionate friendship and endearment. By the charge mentioned he probably means that before mentioned, ver. 3. to charge the false Teachers to teach o other Doctrine, nor give heed to Fables, &c., according to the prophesies which went before on thee These prophesies were either the Judgments of good men before concerning him, or (which possibly is more probable) some Divine Revelations, Paul, or some Believers had received concerning this young man., that thou by them mightest war a good warfare That thou having heard of them, or remembring them (though thou meetest with opposition as a Minister, and as a Christian yet) mightest not be discouraged, but Preach and hold the Faith, against all opposers. So the Apostle expoundeth himself..

Holding faith By faith here is meant, the Doctrine of Faith, and the holding of it signifies a steadiness of the minds assent unto it, without wavering or fluctuation, much less deserting or denying it.; and a good conscience By a good conscience is here to be understood what the Scripture elsewhere, Acts 24.16. calls a conscience void of offence both towards God, and towards men, opposed to the Evil Conscience, mentioned Heb. 10.22. so as a good conscience here signifies a pure conscience, which necessarily implieth an Holy Life; for our actions are presently copied out into our consciences, and make either blots or good copies there., which some having put away Which some taking no care in, viz. to live holily, so keeping a good conscience., concerning faith, have made shipwrack Have made shipwrack concerning Faith, suffered loss as to it, falling from the Truths of the Gospel. Error seldome goes along with an holy life. The Truths of the Gospel have such an influence upon mens Conversation, that ordinarily mens holiness is proportioned to their soundness in the Faith, and usually the love of some lust, is what betrayeth men into erroneous judgments and opinions..

Of whom is Hymeneus and Alexander Of which men who have made shipwrack of a good conscience and concerning Faith Hymeneus and Alexander are two persons. Of Hymeneus we read 2 Tim. 2.17. he affirmed the Resurrection was past, and overthrew the faith of many. Of Alexander we read, 2 Tim. 4.14. he was a great enemy to Paul, the same person, as some judge, mentioned Acts 19.33. then a friend to Paul, but afterwards one who did him much harm.; whom I have delivered unto Satan We meet with the same phrase, 1 Cor. 5.5. See the notes there. Some think by it is signified a peculiar power granted the Apostles. God in those primitive times confirming regular excommunications, by letting Satan loose upon persons excommunicated to torture them, but we find nothing of this in Scripture. I rather think the sense is no more than whom I excommunicated and cast out of the Church, making them of the world again, (as the world is opposed to the Church, and Kingdom of Christ) which for the greater terror the Apostle expresseth by this Notion of being delivered to Satan who is called the God of this world, &c. not that I might ruine, and undo them, but that I might amend them by this exercise of discipline, teaching them to take heed of spreading damnable and pernicious Errours to the reproach of God. Or perhaps with their perverse opinions (which is very ordinary) they mingled reproachful speeches concerning God., that they may learn not to blaspheme y.