Notes on First
Timothy
From the Original 1599 Geneva Bible
Notes
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.
(h) These are the meritorious works
which Paul brags of.
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;
(c) A common drinker and one that
will often partake of it.
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.
(4) Regard must also be had for the
pastor's and deacon's wives.
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 than one wife, at
one time, must neither by 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.
(g) Honour and estimation.
(h)
Bold and assured confidence without fear.
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.
(c) This is spoken with regard to
the manner of those countries.
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.
(12) The fifth rule: let younger
widows marry and govern their houses in a godly way.
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.
Index