1The salutation. 3Timothy is put in mind of the charge before given him by Paul. 5The end of the commandment is charity, from which some had turned aside to teach the law which they understood not. 8The scope of the law was to condemn wickedness, which is the design of the gospel also. 12Paul blesseth God for calling him to the ministry notwithstanding his great demerit, whereby all penitent sinners that believe are assured of mercy through Christ. 18He urgeth Timothy to a due discharge of his trust, warning him of some who had deserted the truth, of whom Hymenaeus and Alexander had been delivered by him unto Satan.
1PAUL, an apostle of Jesus Christ bya the commandment of God 1our Saviour, and Lord Jesus Christ, whichb is 2our hope;
a Acts 9:15.
1 Thus God is also called elsewhere - the Father, as Luke 1:47; 1 Tim. 2:3; Titus 1:3, because He gives us salvation through Christ. See 2 Cor. 5:18, etc. Others read of God, the Father, and of our Savior, Jesus Christ.
b Col. 1:27.
2 That is, the Author and Ground of the hope which we have of our salvation. See Acts 4:12.
2Untoc Timothy, 3my own sond4in the faith: 5Grace,e6mercy, and peace, from God our Father and Jesus Christ our Lord.
c Acts 16:1; 1 Thes. 3:2.
3 That is, my much beloved son, as he speaks 2 Tim. 1:2; for, the Greek word gnesios or genuine is not contrasted to untrue or bastard sons, but signifies a special degree of Paul’s love towards him, and a special affection and reverence of Timothy towards Paul. It is, properly speaking, a son, who truly expresses the nature of the father, as he also calls Titus, in Titus 1:3.
d 1 Cor. 4:17.
4 That is, according to the common faith, as he speaks, Titus 1:3, whereby Paul shows that he does not speak of a natural birth, but of a supernatural, whereby he had gained him by the Gospel for Christ, and brought him to the common faith. See 1 Cor. 4:14, 15.
5 See hereof the beginnings of the other epistles of Paul.
e Gal. 1:3; 1 Peter 1:2.
6 This is a fruit of the grace of God; for, as by grace the eternal grace of our election is here fittingly understood, so by mercy the forgiveness of our sins through faith, and by peace the quietness of our consciences in God is understood, Rom. 5:1, etc.
3As I 7besought thee to abide still at Ephesus, 8when I went intof Macedonia, 9that thou mightest charge some that they teach 10no other doctrine,
7 Or, entreated.
8 Of this journey of Paul, see Acts 20:1, etc.
f Acts 20:1.
9 Other translations have an insert here, such as: so do, or, so I still exhort this to thee. The AV has it at the end of verse 4. This or similar words must here be necessarily supplied from what preceded to make the sentence complete. Here the purpose is expressed why Paul left Timothy at Ephesus, not to continue there always, and to be a bishop there, as some think, but for a while as an evangelist, and fellow laborer of the apostles, to confirm the congregation against those who sought to bring in perverse doctrines, as he speaks, Acts 20:29. For, that Timothy afterward returned to Paul appears from 2 Tim. 4:9, 10, 11.
10 That is, strange or perverse doctrine.
4Neitherg11give heed to fables and endless genealogies, which minister questions,h rather than 12godly edifying which is in faith: so do.
g 1 Tim. 4:7; 6:20; 2 Tim. 2:16; Titus 1:14; 3:9.
11 Or, to keep to fables, have regard to fables. Although the Greeks also mingled many fables amongst their religious worship and genealogies of their gods, nevertheless Paul seems here to have respect to some who came from Judaism, and who joined their Talmudic fables and endless genealogies with the Word of God, as they also sought to mingle the law with the Gospel; which things Paul here especially warns Timothy, as he also expressly calls them Jewish fables, Titus 1:14.
h 1 Tim. 6:4.
12 That is, edification which is according to God. Others read dispensation of God, as 1 Cor. 4:1.
5Nowi the end 13of the commandment is 14charity out of a pure 15heart, and of a 16good conscience, and of 17faith unfeigned:
i Rom. 13:8; Gal. 5:14.
13 By the Greek word parangelia, that is, command, charge, or exhortation, which is used here and verse 18, some understand the charge which Paul here lays upon Timothy, of which the end or purpose is charity out of a pure heart, etc. Others understand by this word commandment the law of God, which some sought without reason to introduce besides the Gospel, of which the apostle teaches that the right end or purpose under the Gospel must be love to God and our neighbor out of a pure heart, etc., without that the same law must be so taught, as some perversely urged it. And this interpretation agrees better with the seventh and other following verses.
14 Namely, towards God and the neighbor, Mat. 22:37, etc.
15 That is, a sincere heart without hypocrisy.
16 That is, which is rightly and well instructed of its actions out of God’s Word, and is renewed by the Spirit of God, Heb. 9:14. See further the annotation on verse 19.
17 Namely, in Christ, our Redeemer, whereby we are righteous before God, and assured of His grace towards us, from which faith these other gifts spring forth, Rom. 5:1, 2; Gal. 5:6, etc.
618From which some 19having swerved have turned aside unto 20vain jangling;j
18 Namely, of the foregoing virtues and purpose.
19 The Greek word signifies a turning aside or the missing of the mark that is proposed.
20 Namely, of the end of the law, which they have not understood, but have wanted to bring in the law as a burden, which neither we, nor our fathers, were able to bear, as Peter speaks in Acts 15:10, and as the following verse declares.
j foolish talking
7Desiring to be teachers of the law; understanding 21neither what they say, nor whereof they affirm.
21 Namely, as they ought.
8But we know thatk the law is 22good, if a man use it 23lawfully;
k Rom. 7:12.
22 Namely, in itself, and being rightly understood, as Rom. 7:12, 14.
23 That is, for such an end as it was given by God. See Rom. 10:4; Gal. 3:19.
9Knowing this, thatl the 24law is not made for a 25righteous man, but for the lawless and disobedient, for the ungodly and 26for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
l Gal. 5:23.
24 That is, for those who being justified by faith in Christ, and sanctified by His Spirit, gladly and willingly serve and obey God.
25 Namely, to condemn them, or terrify them with its threatening power, or for fear of punishment only to constrain them to obedience. See Rom. 6:14; 7:6.
26 That is, who make it their work to sin, or go on in sin with delight, as Psalm 1:1; Job 9:31.
10For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to 27sound doctrine;
27 That is, the doctrine of godliness, so called because it is perfect in itself, and brings a man to his spiritual health. See Psalm 19:7, etc.; 2 Tim. 1:13.
1128According to the glorious gospel ofm the blessed God, whichn was 29committed to my trust.
28 That is, according to the doctrine of the Gospel, wherein the glory of God, our Savior, is set forth.
m 1 Tim. 6:15.
n 1 Thes. 2:4.
29 That is, is imposed or commanded.
12And I thank Christ Jesus our Lord, who hath 30enabled me, for that he counted me 31faithful, putting me 32into the ministry;
30 That is, has given me strength and ability, 2 Cor. 3:5, 6. Or also, has so strengthened me thus far, that I faint not under the burden.
31 This must not be understood of any faithfulness which God foresaw in Paul before He had mercy upon him, but whereunto he was come by God’s showing him mercy, even as he declares, 1 Cor. 7:25 and 2 Cor. 4:1; 1 Thes. 2:4.
32 Namely, of the apostleship.
13Whoo was before a blasphemer, and a persecutor, and 33injurious: but I obtained mercy, becausep I did it 34ignorantly in unbelief.
o Acts 8:3; 9:1; 22:4; 26:9; 1 Cor. 15:9; Gal. 1:13.
33 Or, a reviler.
p John 9:39, 41; Acts 3:17.
34 Namely, of the Divinity and truth of the Gospel, as Acts 3:17, whereby he does not excuse himself as if he had not therefore been liable to punishment before God, for he testifies the contrary of himself afterward in verses 15 and 16, as also in general, 2 Thes. 1:8; but gives hereby to understand that his sin was not the sin against the Holy Spirit, done out of obstinacy and hatred of the known truth, and therefore pardonable through the grace and merits of Christ.
14And the grace of our Lord was exceeding abundant 35with faith and love which is 36in Christ Jesus.
35 Namely, in Christ and His Gospel. Faith therefore is contrasted to his former ignorance, and love to his blasphemy and persecution.
36 That is, through the grace of Christ Jesus, or in the state that there is in Christ Jesus.
15This is a 37faithful saying, and worthy of all acceptation, thatq Christ Jesus came into the world to save sinners; of whom I am 38chief.
37 That is, a certain and true word.
q Mat. 9:13; Mark 2:17; Luke 5:32; 19:10; 1 John 3:5.
38 Gr. the first, that is, of the greatest, namely, in respect of my former blasphemy and persecution. See also 1 Cor. 15:9.
16Howbeit for this cause I obtained 39mercy, that in me first Jesus Christ might shew forth 40all longsuffering, 41for a pattern to them which should hereafter believe on him to life everlasting.
39 Or, God had mercy on me, as verse 13.
40 Namely, which God has promised to use in the Gospel, in order that He may bring the sinner to repentance.
41 Or, example. Namely, that no one, how great a sinner so ever he may be, need not to despair of the grace of God, if he but takes his refuge to Christ by faith.
17Now unto 42the King eternal, immortal, invisible, the 43only wise God, be honour and glory 44for ever and ever. Amen.
42 Gr. King of the ages. That is, of all creatures, as this word ages is taken, Heb. 1:2. Or, Who is from eternity, and lives in eternity.
43 That is, Who only is wise of Himself and that perfectly, as He is also, in such sense, called only good, Mat. 19:17.
44 Gr. in or unto eternities of eternities.
18This charge I 45commit unto thee, son Timothy, 46according to the prophecies which went before on thee, that thou byr47them mightest war a good 48warfare;
45 The Greek word signifies properly to command something to any man, that a man lays up with him, or gives him to keep.
46 That is, predictions. For, in the times of the apostles there were certain men of God separated unto the ministry of the Gospel by the command of the Holy Spirit, even as Paul and Barnabas were so sent forth, Acts 13:2; or, it was foretold concerning them by certain prophesies what would befall them, as may be seen Acts 11:27, 28; 20:23; 21:11. This is also testified of Timothy hereafter, 1 Tim. 4:14.
r 1 Tim. 6:12.
47 Namely, predictions or prophesies, that is, in those things which are foretold to you beforehand.
48 Which is understood not only of the labor, diligence and conflict, which is imposed upon all believers in their general calling, but also on faithful teachers in particular. See 2 Tim. 4:7, 8.
1949Holdings50faith, and a good 51conscience; 52which some having 53put away concerning 54faith have made 55shipwreck;
49 Gr. having, that is, keeping or holding fast.
s 1 Tim. 3:9.
50 That is, the profession or doctrine of the true faith, as appears by the contrast of the blasphemies of Hymenæus and Alexander in the following verse.
51 That is, an upright conscience, which, in all its actions, orders itself according to that whereof it is instructed out of the Word of God, and not according to ambition, covetousness, or other evil affections; which may easily be judged of by those who compare men’s words with their actions.
52 Namely, a good or an upright conscience.
53 That is, not having performed or observed.
54 Or, about, in, concerning the faith, that is, of the true doctrine or profession of the faith, as the following verse requires, and as Paul further declares, 2 Tim. 2:17, 18.
55 That is, are fallen, or fallen away; a similitude taken from those who lose their goods by shipwreck. See 1 Tim. 4:1.
20Of whom is Hymenaeust and 56Alexander;u whomv I have 57delivered unto Satan, that they may 58learn not to 59blaspheme.
t 2 Tim. 2:17.
56 Many think that this person is the same Alexander spoken of in Acts 19:33, which nevertheless is not certain. But seeing he is here joined with Hymenæus, he must also have been guilty of the same errors and blasphemies whereof this Hymenæus is accused by Paul, 2 Tim. 2:18, namely, that he denied the resurrection of the dead.
u 2 Tim. 4:14.
v 1 Cor. 5:5.
57 Namely, by ecclesiastical excommunication; whereof see further exposition on 1 Cor. 5:5.
58 That is, might bethink themselves better, and come to the acknowledgment of their errors, which is the end of ecclesiastical disciple, as Paul also testifies in 1 Cor. 5:5 and 2 Thes. 3:14. Or, if they repented not, that they would do less hurt to the church of God, and would be through their punishment an example to other blasphemers and deceivers; for, the Greek word signifies both, to be taught and to be chastised.
59 That is, to speak evil of wholesome doctrine or the truth of God, as the same word blasphemein is also used concerning doctrine in 1 Tim. 6:1 and Titus 2:5.