First Timothy
From the Original 1599 Geneva Bible Notes
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1Ti 1:1
1:1 Paul, {1} an apostle of
Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ,
[which is] our hope;
(1) First of all, he
affirms his own free vocation and also Timothy's, that the one might be
confirmed by the other: and in addition he declares the sum of the apostolic
doctrine, that is, the mercy of God in Christ Jesus apprehended by faith,
the end of which is yet hoped for.
1Ti 1:2
1:2 Unto Timothy, [my] own
son in the faith: Grace, {a} mercy, [and] peace, from God our Father and Jesus
Christ our Lord.
(a) There is as much
difference between mercy and grace, as is between the effect and the cause:
for grace is that free good will of God, by which he chose us in Christ, and
mercy is that free justification which follows it.
1Ti 1:3
1:3 {2} As I besought thee to
abide still at Ephesus, when I went into Macedonia, that thou mightest charge
some that they teach no other doctrine,
(2) This whole epistle
consists in admonitions, in which all the duties of a faithful pastor are
plainly set out. And the first admonition is this, that no innovation is
made either in the apostle's doctrine itself, or in the manner of teaching
it.
1Ti 1:4
1:4 {3} Neither give heed to
fables and endless {b} genealogies, which minister questions, rather than
godly edifying which is in faith: [so do].
(3) The doctrine is
corrupted not only by false opinions, but also by vain and curious
speculations: the declaration and utterance of which can help our faith in
no way.
(b) He makes note of one type of vain question.
1Ti 1:5
1:5 {4} Now the end of the
{c} commandment is {d} charity out of a pure heart, and [of] a good
conscience, and [of] faith unfeigned:
(4) The second admonition
is, that the right use and practice of the doctrine must be joined with the
doctrine. And that consists in pure charity, and a good conscience, and true
faith.
(c) Of the Law.
(d) There is neither love without a good conscience, nor a good conscience
without faith, nor faith without the word of God.
1Ti 1:6
1:6 {5} From which some
having swerved have turned aside unto vain jangling;
(5) That which he spoke
before generally of vain and curious controversies, he applies to those who,
pretending a zeal of the Law, dwelled upon outward things, and never made an
end of babbling of foolish trifles.
1Ti 1:7
1:7 {6} Desiring to be
teachers of the law; understanding neither what they say, nor whereof they
affirm.
(6) There are none more
unlearned, and more impudent in usurping the name of holiness, than foolish
babblers, who reason fallaciously.
1Ti 1:8
1:8 {7} But we know that the
law [is] good, if a man use it lawfully;
(7) The taking away of an
objection: he does not condemn the Law, but requires the right use and
practice of it.
1Ti 1:9
1:9 {8} Knowing this, that
the law is not made for a {e} righteous man, but for the lawless and
disobedient, for the ungodly and for {f} sinners, for unholy and profane, for
murderers of fathers and murderers of mothers, for manslayers,
(8) He indeed escapes the
curse of the Law, and therefore does not abhor it, who fleeing and avoiding
those things which the Law condemns, gives himself with all his heart to
observe it: and he does not make a vain babbling of outward and curious
matters.
(e) And such a one is he, whom the Lord has endued with true doctrine, and
with the Holy Spirit.
(f) To those who make an art, as it were, of sinning.
1Ti 1:11
1:11 {9} According to the
glorious gospel of the blessed God, {10} which was committed to my trust.
(9) He contrasts fond and
vain babbling with, not only the Law, but the Gospel also, which does not
condemn, but greatly commends the wholesome doctrine contained in the
commandments of God. And therefore he calls it a glorious Gospel, and the
Gospel of the blessed God, the power of which these babblers did not know.
(10) A reason why neither any other Gospel is to be taught than he has
taught in the Church, neither after any other way, because there is no other
Gospel besides that which God committed to him.
1Ti 1:12
1:12 {11} And I thank Christ
Jesus our Lord, who hath {g} enabled me, for that he counted me faithful,
putting me into the ministry;
(11) He maintains of
necessity his apostleship against some that did find fault with his former
life, debasing himself even to hell, to advance only Christ's only, with
which he abolished all those his former doings.
(g) Who gave me strength, not only when I had no will to do well, but also
when I was wholly given to evil.
1Ti 1:13
1:13 Who was before a {h}
blasphemer, and a persecutor, and injurious: but I obtained mercy, because I
did [it] ignorantly in unbelief.
1Ti 1:14
1:14 And the grace of our
Lord was exceeding abundant {12} with faith and love which is in Christ Jesus.
(12) He proves this change
by the effects, because he who was a profane man, has become a believer: and
he that did most outrageously persecute Christ, burns now in love towards
him.
1Ti 1:15
1:15 {13} This [is] a {i}
faithful saying, and worthy of all acceptation, that Christ Jesus came into
the world to save sinners; of whom I am chief.
(13) He turns the reproach
of the adversaries upon their own head, showing that this singular example
of the goodness of God, contributes greatly to the benefit of the whole
Church.
(i) Worthy to be believed.
1Ti 1:17
1:17 {14} Now unto the King
eternal, immortal, invisible, the {k} only wise God, [be] honour and glory for
ever and ever. Amen.
(14) He breaks out into an
exclamation, even because of the very zeal of his mind, because he cannot
satisfy himself in amplifying the grace of God.
(k) See Geneva "Joh 17:3"
1Ti 1:18
1:18 {15} This charge I
commit unto thee, son Timothy, according to the prophecies which went before
on thee, that thou by {l} them mightest war a good warfare;
(15) The conclusion of both
the former fatherly admonitions, that is, that Timothy striving bravely
against all stops, being called to the ministry according to many prophecies
which went before of him, should both maintain the doctrine which he had
received, and keep also a good conscience.
(l) By the help of them.
1Ti 1:19
1:19 Holding {m} faith, and a
good conscience; {16} which some having put away concerning faith have made
shipwreck:
(m) Wholesome and sound
doctrine.
(16) Whoever does not keep a good conscience, loses also by little and
little, the gift of understanding. And this he proves by two most lamentable
examples.
1Ti 1:20
1:20 Of whom is Hymenaeus and
Alexander; {17} whom I have {n} delivered unto Satan, that they may {o} learn
not to blaspheme.
(17) Those who fall from
God, and his religion, are not to be endured in the Church, but rather ought
to be excommunicated.
(n) Cast out of the Church, and so delivered them to Satan.
(o) That by their pain they might learn how serious it is to blaspheme.
1Ti 2:1
2:1 I {1} exhort therefore,
that, first of all, supplications, prayers, intercessions, [and] giving of
thanks, be made for all men;
(1) Having dispatched those
things which pertain to doctrine, he speaks now in the second place of the
other part of the ministry of the word, that is, of public prayers. And
first of all, answering the question for whom we ought to pray, he teaches
that we must pray for all men, and especially for every type of magistrate.
And this thing was at that time somewhat doubted of, seeing that kings,
indeed, and most of the magistrates, were at that time enemies of the
Church.
1Ti 2:2
2:2 For kings, and [for] all
that are in authority; {2} that we may lead a quiet and peaceable life in all
godliness and {a} honesty.
(2) An argument taken of
the end: that is, because magistrates are appointed to this end, that men
might peaceably and quietly live in all godliness and honesty: and therefore
we must commend them especially to God, that they may faithfully execute so
necessary an office.
(a) This word includes every type of duty, which is to be used by men in all
their affairs.
1Ti 2:3
2:3 {3} For this [is] good
and acceptable in the sight of God our Saviour;
(3) Another argument, why
churches or congregations ought to pray for all men, without any difference
of nation, type, age, or order: that is, because the Lord by calling of all
types, indeed sometimes those that are the greatest enemies to the Gospel,
will have his Church gathered together after this manner, and therefore
prayer is to be made for all.
1Ti 2:5
2:5 {4} For [there is] one
God, and one mediator between God and men, the {b} man Christ Jesus;
{4} God should not
otherwise be manifested to be the only God of all men, unless he should show
his goodness in saving all types of men. Neither should Christ be seen to be
the only mediator between God and all types of men, by having taken upon him
that nature of man which is common to all men, unless he had satisfied for
all types of men, and made intercession for all.
(b) Christ Jesus who was made man.
1Ti 2:6
2:6 Who gave himself a ransom
for all, {5} to be testified in due time.
(5) A confirmation, because
even to the Gentiles is the secret of salvation now revealed and made
manifest, the apostle himself being appointed for this office, which he
faithfully and sincerely executes.
1Ti 2:7
2:7 Whereunto I am ordained a
preacher, and an apostle, (I speak the truth in Christ, [and] lie not;) a
teacher of the Gentiles in {c} faith and verity.
(c) Faithfully and
sincerely: and by faith he means wholesome and sound doctrine, and by truth,
an upright and sincere handling of it.
1Ti 2:8
2:8 {6} I will therefore that
men pray every where, {d} lifting up holy hands, without {e} wrath and {f}
doubting.
(6) He has spoken of the
persons for whom we must pray: and now he teaches that the difference of
places is taken away: for in times past, only one nation, and in one certain
place, came together to public service. But now churches or congregations
are gathered together everywhere, (orderly and decently), and men come
together to serve God publicly with common prayer. Neither must we strive
for the nation, or for the purification of the body, or for the place, but
for the mind, to have it clear from all offence, and full of sure trust and
confidence.
(d) He talks of the sign for the thing itself, the lifting up of hands for
the calling upon God.
(e) Without the griefs and offences of the mind, which hinder us from
calling upon God with a good conscience.
(f) Doubting, which is against faith; Jas 1:6 .
1Ti 2:9
2:9 {7} In like manner also,
that women adorn themselves in modest apparel, with shamefacedness and
sobriety; not with broided hair, or gold, or pearls, or costly array;
(7) Thirdly, he appoints
women to learn in the public assemblies with silence and modesty, being
dressed pleasantly, without any overindulgence or excess in their clothing.
1Ti 2:12
2:12 But I suffer not a woman
to teach, {8} nor to usurp authority over the man, but to be in silence.
(8) The first argument, why
it is not lawful for women to teach in the congregation, because by this
means they would be placed above men, for they would be their masters: and
this is against God's ordinance.
1Ti 2:13
2:13 {9} For Adam was first
formed, then Eve.
(9) He proves this
ordinance of God, by which the woman is subject to man, first because God
made the woman after man, for man's sake.
1Ti 2:14
2:14 {10} And Adam was not
{g} deceived, but the woman being deceived was in the transgression.
(10) Then, because after
sin, God gave the woman this punishment, because the man was deceived by
her.
(g) Adam was deceived, but through his wife's means, and therefore she is
worthily for this reason subject to her husband, and ought to be.
1Ti 2:15
2:15 {11} Notwithstanding she
shall be saved in childbearing, if they continue in faith and charity and
holiness with sobriety.
(11) He adds a comfort by
the way, that their subjection does not hinder women from being saved as
well as men, if they behave themselves in those duties of marriage in a holy
and modest manner, with faith and charity.
1Ti 3:1
3:1 This {1} [is] a true
saying, {2} If a man {a} desire the office of a bishop, he desireth a good
work.
(1) Having completed the
treatise of doctrine and of the manner of handling of it, as well also of
public prayer, he now in the third place comes to the persons themselves,
speaking first of pastors, and afterwards of deacons. And he uses a preface,
so that the church may know that these are certain and sure rules.
(2) The office of bishop, or the ministry of the word is not an idle
dignity, but a work, and that an excellent work: and therefore a bishop must
be furnished with many virtues both at home and abroad. Therefore it is
necessary before he is chosen to examine well his learning, his gifts, his
abilities, and his life.
(a) He does not speak here of ambitious seeking, of which there cannot be a
worse fault in the Church, but generally of the mind and disposition of man,
prepared and disposed to help and edify the Church of God, when and wherever
it will please the Lord.
1Ti 3:2
3:2 A bishop then must be
blameless, the husband of {b} one wife, vigilant, sober, of good behaviour,
given to hospitality, apt to teach;
(b) Therefore he that shuts
out married men from the office of bishops, only because they are married,
is antichrist.
1Ti 3:3
3:3 Not {c} given to wine, no
striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
1Ti 3:6
3:6 Not a novice, lest being
lifted up with pride he fall into the {d} condemnation of the devil.
(d) Lest by reason that he
is advanced to that position, he takes occasion to be proud, which will undo
him, and so he fall into the same condemnation that the devil himself has
fallen into.
1Ti 3:8
3:8 {3} Likewise [must] the
{e} deacons [be] grave, not doubletongued, not given to much wine, not greedy
of filthy lucre;
(3) Likewise the deacons
must first be proved, that there may be a good trial of their honesty,
truth, sobriety, mind void of covetousness, that they are well instructed in
the doctrine of faith, and to be short, of their good conscience and
integrity.
(e) These are those that had to look after the poor.
1Ti 3:9
3:9 Holding the {f} mystery
of the faith in a pure conscience.
(f) The doctrine of the
Gospel, which is indeed a mystery: for flesh and blood do not reveal it.
1Ti 3:11
3:11 {4} Even so [must their]
wives [be] grave, not slanderers, sober, faithful in all things.
1Ti 3:12
3:12 {5} Let the deacons be
the husbands of one wife, ruling their children and their own houses well.
(5) They that have more
than one wife, at one time, must neither be called to be ministers, nor to
be deacons.
1Ti 3:13
3:13 For they that have used
the office of a deacon well purchase to themselves a good {g} degree, and {h}
great boldness in the faith which is in Christ Jesus.
1Ti 3:14
3:14 {6} These things write I
unto thee, hoping to come unto thee shortly:
(6) Paul purposing to add
many particular things pertaining to the daily office of a pastor, speaks
first a word or two concerning his coming to Timothy, that he should be so
much the more careful, lest at his coming he might be reproved of
negligence.
1Ti 3:15
3:15 But if I tarry long,
that thou mayest know how thou oughtest to behave thyself in the {7} house of
God, which is the church of the living God, the {i} pillar and ground of the
truth.
(7) The pastor always has
to consider how he carries out his duties in the house of the living God, in
which the treasure of the truth is kept.
(i) That is, with regard to man: for the Church rested upon that
cornerstone, Christ, and is the preserver of the truth, but not the mother.
1Ti 3:16
3:16 {8} And without
controversy great is the mystery of godliness: God was manifest in the flesh,
{k} justified in the Spirit, seen of angels, preached unto the Gentiles,
believed on in the world, received up into glory.
(8) There is nothing more
excellent than this truth, of which the Church is the keeper and preserver
here among men, the ministry of the word being appointed to that end and
purpose: for it teaches us the greatest matters that may be thought, that
is, that God has become visible in the person of Christ by taking our nature
upon him, whose majesty, even though in such great weakness, was manifested
in many ways, in so much that the sight of it pierced the very angels. And
to conclude, he being preached to the Gentiles was received by them, and is
now placed above in unspeakable glory.
(k) The power of the Godhead showed itself so marvellously in the weak flesh
of Christ, that even though he was a weak man, yet all the world knows he
was and is God.
1Ti 4:1
4:1 Now {1} the Spirit
speaketh expressly, that in the latter times some shall depart from the {a}
faith, giving heed to seducing spirits, and doctrines of devils;
(1) He contrasts that true
doctrine, with false opinions, which he foretells that certain ones who
shall fall away from God and his religion, will bring in by the suggestion
of Satan, and so that a great number will give ear to them.
(a) From the true doctrine of God.
1Ti 4:2
4:2 {2} Speaking lies in {b}
hypocrisy; having their {c} conscience seared with a hot iron;
(2) Even though heretics
pretend holiness ever so much, yet they have no conscience.
(b) For they will as it were practise the art of disguised persons and
players, so that we may not think they will lie lurking in some one corner
or keep any resemblance of being shameful.
(c) Whose conscience became so hard, that there grew a callous over it, and
so became to have a canker in it, and now at length required by very
necessity to be burned with a hot iron.
1Ti 4:3
4:3 {3} Forbidding to marry,
[and commanding] to abstain from meats, {4} which God hath created {5} to be
received {6} with thanksgiving of them which believe and know the truth.
(3) He sets down two types
of this false doctrine, that is, the law of single life, and the difference
of meats.
(4) He proves that he justly called such doctrines devilish, first, because
the teachers of them make laws of things which are not their own: for have
they created the meats?
(5) Secondly, because they overthrow with their decrees the reason why they
were created by God, that is, that we should use them.
(6) Thirdly, because by this means they rob God of his glory, who will be
honoured in the use of them. And here with this, the apostle declares that
we must use the liberality of God solemnly, and with a good conscience.
1Ti 4:4
4:4 {7} For every creature of
God [is] good, and nothing to be refused, if it be received with thanksgiving:
(7) He sets an apostolic
rule for taking away the difference of meats, against that false doctrine.
1Ti 4:5
4:5 {8} For it is {d}
sanctified by the {e} word of God and prayer.
(8) He properly uses God's
benefits who acknowledges the giver of them by his word, and calls upon him.
(d) It is so made pure and holy in respect of us, so that we may use it with
a good conscience, as received from the Lord's hands.
(e) We confess and acknowledge that God is the maker and giver of those
creatures which we use. Secondly, that we are of the number of those, who
through Christ's benefit, have recovered that right over all creatures,
which Adam lost by his fall. Thirdly, by our prayers we crave of the Lord
that we may use those meats with a good conscience, which we receive from
his hands. Fourthly, we make an end of our eating and drinking, with
thanksgiving and prayer: and so are our meats sanctified to us.
1Ti 4:6
4:6 {9} If thou put the
brethren in remembrance of these things, thou shalt be a good minister of
Jesus Christ, nourished up in the words of faith and of good doctrine,
whereunto thou hast {f} attained.
(9) The conclusion with an
exhortation to Timothy, to propound these things diligently to the churches,
which he had gotten from the apostle even as though he were being fed.
(f) Never departing from it in the least.
1Ti 4:7
4:7 {10} But refuse profane
and old wives' fables, {11} and exercise thyself [rather] unto {g} godliness.
(10) He contrasts again
true doctrine not only with the false and apostate doctrine, but also with
all vain and curious wiles.
(11) It is not only necessary that the minister of the word be sound in
doctrine, but also that his life is godly and religious.
(g) In the true serving of God.
1Ti 4:8
4:8 {12} For bodily exercise
profiteth little: but godliness is profitable unto all things, having promise
of the life that now is, and of that which is to come.
(12) Godliness consists in
spiritual exercise, and not in outward strictness of life, which though it
is something to be esteemed, if it is used correctly, yet it is in no way
comparable with godliness. For it profits not in and of itself, but through
the benefit of another; but godliness has the promise both of the present
life, and of that which is to come.
1Ti 4:9
4:9 {13} This [is] a faithful
saying and worthy of all acceptation.
(13) He goes a little from
his matter, and shows that those who give themselves to godliness, even
though they are afflicted and reproached, are nonetheless not to be
considered miserable as other men are, because they are not afflicted for
that reason that other men are, and the end of them both is far different
one from the other. For how can God forsake his own, who is bountiful even
towards his enemies? And he wishes that this doctrine is well learned by
them.
1Ti 4:12
4:12 {14} Let no man despise
thy youth; but be thou an example of the believers, in word, in conversation,
in charity, in spirit, in faith, in purity.
(14) Now he returns to that
exhortation, showing what are the true virtues of a pastor, by which he may
come to be reverenced even though he is young, that is, such speech and life
as are witnesses of charity, zeal, faith, and purity. But here there is no
mention made of the hooked staff, ring, cloak, and such other foolish and
childish toys.
1Ti 4:13
4:13 {15} Till I come, give
attendance to reading, to exhortation, to doctrine.
(15) The private exercise
of pastors, is the continual reading of the scriptures, from which they may
draw water out of wholesome doctrine and exhortation, both for themselves
and for others.
1Ti 4:16
4:16 Take heed unto thyself,
and unto the doctrine; continue in them: for in doing this thou shalt both {h}
save thyself, and them that hear thee.
(h) Faith is by hearing,
and hearing by preaching: and therefore the ministers of the word are so
said to save themselves and others, because in them the Lord has put the
word of reconciliation.
1Ti 5:1
5:1 Rebuke {1} not an elder,
but intreat [him] as a father; [and] the younger men as brethren;
(1) Of giving personal
reprehensions appropriately, according to the degrees of ages and gender.
1Ti 5:3
5:3 {2} {a} Honour widows
that are widows indeed.
(2) The apostle gives these
rules concerning the care of widows.
(a) Have care of those widows who have need of help.
1Ti 5:4
5:4 {3} But if any widow have
children or nephews, let them learn first to shew piety {4} at home, and {5}
to requite their parents: {6} for that is good and acceptable before God.
(3) Widow's children and
nephews must take care of their parents according to their ability.
(4) The first reason, because that which they bestow upon their parents,
they bestow it upon themselves.
(5) Another, because nature itself teaches us to repay our parents.
(6) The third: because this duty pleases God.
1Ti 5:5
5:5 {7} Now she that is a
widow indeed, and desolate, trusteth in God, and continueth in supplications
and prayers night and day.
(7) The second rule. Let
the church take care of those who are indeed widows, that is to say, those
who are poor and destitute of help from their own friends, and live godly
and religiously.
1Ti 5:6
5:6 {8} But she that liveth
in pleasure is dead while she liveth.
(8) The third rule: let
widows that live in pleasure, and neglect the care of their own family, be
held and considered as fallers away from God and his religion, and worse
than the unfaithful themselves.
1Ti 5:9
5:9 {9} Let not a widow be
taken into the number under threescore years old, having been the wife of {b}
one man,
(9) The fourth rule: let
none under sixty years old be taken into the number of widows, to serve the
congregations or churches. And they must be those who are free from every
reproach of immorality, and are well reported of, for their diligence,
charity, and integrity.
(b) That has only ever had one husband at a time.
1Ti 5:10
5:10 Well reported of for
good works; if she have brought up children, if she have lodged strangers, if
she have {c} washed the saints' feet, if she have relieved the afflicted, if
she have diligently followed every good work.
1Ti 5:11
5:11 {10} But the younger
widows {d} refuse: for when they have begun to wax wanton against Christ, they
will marry;
(10) The first reason why
younger widows are not to be admitted to this ministry, that is, because of
the unsteadiness of their age they will at length shake off the burden that
Christ has laid upon them, and think rather upon marrying again: and so will
forsake the ministry to which they had bound themselves.
(d) Take them not into the assembly of widows.
1Ti 5:13
5:13 {11} And withal they
learn [to be] idle, wandering about from house to house; and not only idle,
but tattlers also and busybodies, speaking things which they ought not.
(11) Another reason:
because they are for the most part gossips and busybodies, and idly roving
up and down, neglecting their charge and duty.
1Ti 5:14
5:14 {12} I will therefore
that the younger women marry, bear children, guide the house, give none
occasion to the adversary to speak reproachfully.
1Ti 5:16
5:16 {13} If any man or woman
that believeth have widows, let them relieve them, and let not the church be
charged; that it may relieve them that are widows indeed.
(13) The sixth rule: let
the faithful help their widows at their own expense as much as they can, and
do not let the congregation be burdened with these expenses.
1Ti 5:17
5:17 {14} Let the elders that
rule well be counted worthy of {e} double honour, {f} especially they who
labour in the word and doctrine.
(14) Now he gives rules,
and shows how he ought to behave himself with the elders, that is to say,
with the pastors, and those who have the governance in the discipline of the
church, who is president of their company. The first rule: let the church or
congregation see to this especially, as God himself has commanded, that the
elders that do their duty well, are honestly supported.
(e) We must be more concerned for them, than for the rest.
(f) There were two types of elders: the one dealt with the government only,
and looked to the behaviour of the congregation; the other in addition to
that, dealt with both preaching and prayers, to and for the congregation.
1Ti 5:19
5:19 {15} Against an elder
receive not an accusation, but before two or three witnesses.
(15) The second rule: allow
no accusation to be considered against an elder, unless there are two or
three witnesses.
1Ti 5:20
5:20 {16} Them that sin
rebuke before all, that others also may fear.
(16) The third rule: let
the leaders so convicted be openly rebuked, so that they may be an example
to others.
1Ti 5:21
5:21 {17} I charge [thee]
before God, and the Lord Jesus Christ, and the elect angels, that thou observe
these things without preferring one before another, doing nothing by
partiality.
(17) The fourth rule: let
sincerity be used without any prejudice or respect of persons in
ecclesiastical proceedings (especially against the elders), because God
himself is present there, and the Lord Jesus Christ with a multitude of
angels.
1Ti 5:22
5:22 {18} Lay hands {g}
suddenly on no man, neither be partaker of other men's sins: keep thyself
pure.
(18) The fifth rule: let
the minister lay hands suddenly on no man. Let him not be faulty in this,
either by favouring any man's folly, or perverse affection. If anything is
not done well by his fellow elders, let him keep his conscience pure.
(g) As much as you are able, do not rashly admit anyone at all to any
ecclesiastical function.
1Ti 5:23
5:23 {19} Drink no longer
water, but use a little wine for thy stomach's sake and thine often
infirmities.
(19) The sixth rule: let
the elders have consideration for their health, in their diet.
1Ti 5:24
5:24 {20} Some men's sins are
open beforehand, going before to judgment; and some [men] they follow after.
(20) Because hypocrites
sometimes creep into the ministry, even though there is ever so great
diligence used, the apostle wishes the pastors not to be therefore troubled,
or slack at all in their diligence in trying and examining, because the Lord
has appointed a time to discover the faults of such men, and it is our duty
to take heed that we do not offend in our trying and examining.
1Ti 5:25
5:25 {21} Likewise also the
good works [of some] are manifest beforehand; and they that are otherwise
cannot be hid.
(21) Another comfort
belonging to them, who are sometimes slandered and misreported.
1Ti 6:1
6:1 Let {1} as many servants
as are under the yoke count their own masters worthy of all honour, {2} that
the name of God and [his] doctrine be not blasphemed.
(1) He adds also rules for
the servant's duty towards their masters: upon which matter there were no
doubt many questions asked by those who took occasion by the Gospel to
trouble the normal manner of life. And this is the first rule: let servants
that have come to the faith and have the unfaithful for their masters, serve
them nonetheless with great faithfulness.
(2) The reason: lest God should seem by the doctrine of the Gospel to stir
up men to rebellion and all wickedness.
1Ti 6:2
6:2 {3} And they that have
believing masters, let them not despise [them], because they are brethren; but
rather do [them] service, because they are faithful and beloved, {a} partakers
of the benefit. {4} These things teach and exhort.
(3) The second rule: let
not servants that have come to the faith, and have also masters of the same
profession and religion, abuse the name of brotherhood, but let them so much
the rather obey them.
(a) Let this be sufficient, that with regard to those things which pertain
to everlasting life, they are partakers of the same good will and love of
God, as their masters themselves are.
(4) A general conclusion, that these things ought not only to be simply
taught, but must with exhortations be diligently learned by them.
1Ti 6:3
6:3 {5} If any man teach
otherwise, and consent not to wholesome words, [even] the words of our Lord
Jesus Christ, and to the doctrine which is according to godliness;
(5) He severely condemns
and excommunicates or casts out of the Church as proud men, those who do not
content themselves with Christ's doctrine, (that is to say, the doctrine of
godliness) but weary both themselves and others, in vain questions (for all
other things are vain), because they do not content themselves in Christ's
doctrine. He condemns them as lying deceivers, because they savour or sound
of nothing but vanity: as mad men, because they trouble themselves so much
in matters of nothing: as evil plagues, because they cause great
contentions, and corrupt men's minds and judgment. To be short, he condemns
them as profane and wicked, because they abuse the precious name of
godliness and religion, for the sake of wicked gain.
1Ti 6:4
6:4 He is proud, knowing
nothing, but doting about questions and {b} strifes of words, whereof cometh
envy, strife, railings, evil surmisings,
(b) Strivings about words,
and not about matter: and by words he means all those things which do not
have substance in them, and by which we can reap no profit.
1Ti 6:5
6:5 Perverse {c} disputings
of men of corrupt minds, and destitute of the truth, supposing that gain is
godliness: from such withdraw thyself.
(c) Such as we see in those
shameless schools of popery, which are nothing else but vain babbling and
foolish talking.
1Ti 6:6
6:6 {6} But godliness with
contentment is great gain.
(6) He properly dismisses
the name of gain and lucre, confessing that godliness is great gain, but in
a far different manner, that is, because it brings true sufficiency.
1Ti 6:7
6:7 {7} For we brought
nothing into [this] world, [and it is] certain we can carry nothing out.
(7) He mocks the folly of
those who do so greedily hunger after frail things, who can in no way be
satisfied, and yet nonetheless cannot enjoy their excess.
1Ti 6:9
6:9 {8} But they that will be
rich fall into temptation and a snare, and [into] many foolish and hurtful
lusts, which drown men in destruction and perdition.
(8) He puts fear into
Timothy to avoid covetousness using a different reasoning, that is, because
it draws with it an infinite sort of lusts and those very hurtful, with
which covetous men do torment themselves to the degree that in the end, they
cast away from them their faith and salvation.
1Ti 6:10
6:10 For the love of money is
the root of all evil: which while some coveted after, they have erred from the
faith, and {d} pierced themselves through with many sorrows.
(d) Sorrow and grief do as
it were pierce through the mind of man, and are the harvest and true fruits
of covetousness.
1Ti 6:11
6:11 {9} But thou, O {e} man
of God, flee these things; and follow after righteousness, godliness, faith,
love, patience, meekness.
(9) A peculiar exhortation
to various virtues, with which it appropriate for the pastors especially to
be furnished.
(e) Whom the Spirit of God rules.
1Ti 6:13
6:13 {10} I give thee charge
in the sight of God, who quickeneth all things, and [before] Christ Jesus, who
before Pontius Pilate witnessed a good confession;
(10) A most earnest request
and charge, to observe and keep all the things faithfully, with our eyes set
upon the coming of Jesus Christ, whose glory we have to contrast with the
vain glittering of this world, and his power with all the terrors of the
wicked.
1Ti 6:15
6:15 Which in his times he
shall shew, [who is] the {f} blessed and only Potentate, the King of kings,
and Lord of lords;
(f) He combines many words
together for one purpose: by which he confirms the power of God, which if we
trust steadfastly in, we will not be moved out of our position.
1Ti 6:17
6:17 {11} Charge them that
are rich in {g} this world, that they be not highminded, nor trust in
uncertain riches, but in the {h} living God, who giveth us richly all things
to enjoy;
(11) He adds as an
overabundance as it were a sharp admonition to the rich, that they mainly
take heed of two evils, that is, of pride, and deceitful hope, against which
he sets three excellent virtues, hope in the living God, liberality towards
their neighbour, and gentle conditions.
(g) In things pertaining to this life, with whom those men are compared who
are rich in good works.
(h) Who alone is, and that everlasting: for he sets the frail nature of
riches against God.
1Ti 6:19
6:19 {12} Laying up in store
for themselves a good foundation against the time to come, that they may lay
hold on eternal life.
(12) The praise of
liberality, by the effects of it, because it is a sure testimony of the
Spirit of God who dwells in us, and therefore of the salvation that will be
given to us.
1Ti 6:20
6:20 {13} O Timothy, keep
that which is committed to thy trust, avoiding profane [and] vain babblings,
and oppositions of science falsely so called:
(13) He repeats the most
important of all the former exhortations, which ought to be deeply imprinted
in the minds of all ministers of the word, that is, that they avoid all vain
babblings of false wisdom, and continue in the simplicity of sincere
doctrine.
1Ti 6:21
6:21 Which some {i}
professing have erred concerning the faith. Grace [be] with thee. Amen.
[The first to Timothy was written from Laodicea, which is the chiefest city of
Phrygia Pacatiana.]
(i) Not only in word, but
also in appearance and gesture: to be short, while their behaviour was such
that even when they held their peace they would make men believe, their
heads were occupied about nothing but high and lofty matters, and therefore
they erred concerning the faith.
