I.
He treats of the duty of servants, ver. 1, 2. II. Of false teachers, ver.
3-5. III. Of godliness and covetousness, ver. 6-10. IV. What Timothy was to
flee, and what to follow, ver. 11, 12. V. A solemn charge, ver. 13-16. VI. A
charge for the rich, ver. 17-19. And lastly, a charge to Timothy, ver. 20,
21.
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The
Duty of Servants.
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A. D. 64.
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1 Let as many servants as are under the yoke
count their own masters worthy of all honour, that the name of God and his
doctrine be not blasphemed. 2 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,
partakers of the benefit. These things teach and exhort. 3 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; 4 He is proud, knowing nothing, but doting about
questions and strifes of words, whereof cometh envy, strife, railings, evil
surmisings, 5 Perverse disputings of men of corrupt minds, and
destitute of the truth, supposing that gain is godliness: from such withdraw
thyself.
I. Here is the duty of servants. The apostle had spoken before of
church-relations, here of our family-relations. Servants are here said to be
under the yoke, which denotes both subjection and labour; they are
yoked to work, not to be idle. If Christianity finds servants under the
yoke, it continues them under it; for the gospel does not cancel the
obligations any lie under either by the law of nature or by mutual consent.
They must respect their masters, count them worthy of all honour
(because they are their masters), of all the respect, observance,
compliance, and obedience, that are justly expected from servants to their
masters. Not that they were to think that of them which they were not; but
as their masters they must count them worthy of all that honour which was
fit for them to receive, that the name of God be not blasphemed. If
servants that embraced the Christian religion should grow insolent and
disobedient to their masters, the doctrine of Christ would be reflected on
for their sakes, as if it had made men worse livers than they had been
before they received the gospel. Observe, If the professors of religion
misbehave themselves, the name of God and his doctrine are in danger
of being blasphemed by those who seek occasion to speak evil of that
worthy name by which we are called. And this is a good reason why we
should all conduct ourselves well, that we may prevent the occasion which
many seek, and will be very apt to lay hold of, to speak ill of religion for
our sakes. Or suppose the master were a Christian, and a believer, and the
servant a believer too, would not this excuse him, because in Christ
there is neither bond nor free? No, by no means, for Jesus Christ did
not come to dissolve the bond of civil relation, but to strengthen it: Those
that have believing masters, let them not despise them because they are
brethren; for this brotherhood relates only to spiritual privileges, not
to any outward dignity or advantage (those misunderstood and abuse their
religion who make it a pretence for denying the duties that they owe to
their relations); nay, rather do them service, because they are faithful
and beloved. They must think themselves the more obliged to serve them
because the faith and love that bespeak men Christians oblige them to do
good; and that is all wherein their service consists. Observe, It is a great
encouragement to us in doing our duty to our relations if we have reason to
think they are faithful and beloved, and partakers of the benefit,
that is, of the benefit of Christianity. Again, Believing masters and
servants are brethren, and partakers of the benefit; for in Christ Jesus
there is neither bond nor free, for you are all one in Christ Jesus, Gal.
iii. 28. Timothy is appointed to teach and exhort these things.
Ministers must preach not only the general duties of all, but the duties of
particular relations.
II. Paul here warns Timothy to withdraw from those who corrupted the
doctrine of Christ, and made it the subject off strife, debate, and
controversy: If any man teach otherwise (v. 3-5), do not
preach practically, do not teach and exhort that which is for the promoting
of serious godliness--if he will not consent to wholesome words, words that
have a direct tendency to heal the soul--if he will not consent to
these, even the words of our Lord Jesus Christ. Observe, We are not
required to consent to any words as wholesome words except the words of our
Lord Jesus Christ; but to those we must give our unfeigned assent and
consent, and to the doctrine which is according to godliness.
Observe, The doctrine of our Lord Jesus is a doctrine according to
godliness; it has a direct tendency to make people godly. But he that does
not consent to the words of Christ is proud (v. 4) and
contentious, ignorant, and does a great deal of mischief to the church,
knowing nothing. Observe, Commonly those are most proud who know least; for
with all their knowledge they do not know themselves.--But doting about
questions. Those who fall off from the plain practical doctrines of
Christianity fall in with controversies, which eat out the life and power of
religion; they dote about questions and strifes of words, which do a
great deal of mischief in the church, are the occasion of envy, strife,
railings, evil surmisings. When men are not content with the words of
the Lord Jesus Christ, and the doctrine which is according to godliness, but
will frame notions of their own and impose them, and that too in their own
words, which man's wisdom teaches, and not in the words which the Holy Ghost
teaches (1 Cor. ii. 13), they sow the seeds of all mischief in the church.
Hence come perverse disputings of men of corrupt minds (v. 5),
disputes that are all subtlety, and no solidity. Observe, Men of corrupt
minds are destitute of the truth. The reason why men's minds are
corrupt is because they do not stick to the truth as it is in Jesus:
supposing that gain is godliness, making religion truckle to their
secular interest. From such as these Timothy is warned to withdraw himself.
We observe, 1. The words of our Lord Jesus Christ are wholesome words, they
are the fittest to prevent or heal the church's wounds, as well as to heal a
wounded conscience; for Christ has the tongue of the learned, to speak a
word in season to him that is weary, Isa. l. 4. The words of Christ are the
best to prevent ruptures in the church; for none who profess faith in him
will dispute the aptness or authority of his words who is their Lord and
teacher, and it has never gone well with the church since the words of men
have claimed a regard equal to his words, and in some cases a much greater.
2. Whoever teaches otherwise, and does not consent to these wholesome words,
he is proud, knowing nothing; for pride and ignorance commonly go together.
3. Paul sets a brand only on those who consent not to the words of our Lord
Jesus Christ, and the doctrine which is according to godliness; they are
proud, knowing nothing: other words more wholesome he knew not. 4. We learn
the sad effects of doting about questions and strifes of words; of such
doting about questions comes envy, strife, evil surmisings, and perverse
disputings; when men leave the wholesome words of our Lord Jesus Christ,
they will never agree in other words, either of their own or other men's
invention, but will perpetually wrangle and quarrel about them; and this
will produce envy, when they see the words of others preferred to those they
have adopted for their own; and this will be attended with jealousies and
suspicions of one another, called here evil surmisings; then they
will proceed to perverse disputings. 5. Such persons as are given to
perverse disputings appear to be men of corrupt minds, and destitute of the
truth; especially such as act in this manner for the sake of gain, which is
all their godliness, supposing gain to be godliness, contrary to the
apostle's judgment, who reckoned godliness great gain. 6. Good ministers and
Christians will withdraw themselves from such. "Come out from among
them, my people, and be ye separate," says the Lord: from such
withdraw thyself.
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Excellence
of Contentment; Evil of Covetousness.
A. D. 64.
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6 But godliness with contentment is great
gain. 7 For we brought nothing into this world, and it
is certain we can carry nothing out. 8 And having food and
raiment let us be therewith content. 9 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. 10
For the love of money is the root of all evil: which while some coveted
after, they have erred from the faith, and pierced themselves through with
many sorrows. 11 But thou, O man of God, flee these things; and
follow after righteousness, godliness, faith, love, patience,
meekness. 12 Fight the good fight of faith, lay hold on eternal
life, whereunto thou art also called, and hast professed a good profession
before many witnesses.
From the mention of the abuse which some put upon religion, making it to
serve their secular advantages, the apostle,
I. Takes occasion to show the excellency of contentment and the evil of
covetousness.
1. The excellency of contentment, v. 6-8. Some account Christianity
an advantageous profession for this world. In the sense they mean this is
false; yet it is undoubtedly true that, though Christianity is the worst
trade, it is the best calling in the world. Those that make a trade of it,
merely to serve their turn for this world, will be disappointed, and find it
a sorry trade; but those that mind it as their calling, and make a business
of it, will find it a gainful calling, for it has the promise of the life
that now is, as well as of that which is to come.
(1.) The truth he lays down is that godliness with contentment is great
gain. Some read it, godliness with a competency; that is, if a
man have but a little in this world, yet, if he have but enough to carry him
through it, he needs desire no more, his godliness with that will be his
great gain. For a little which a righteous man has is better than the
riches of many wicked, Ps. xxxvii. 16. We read it, godliness with
contentment; godliness is itself great gain, it is profitable to all
things; and, wherever there is true godliness, there will be contentment;
but those have arrived at the highest pitch of contentment with their
godliness are certainly the easiest happiest people in this world. Godliness
with contentment, that is, Christian contentment (content must come from
principles of godliness) is great gain; it is all the wealth in the world.
He that is godly is sure to be happy in another world; and if withal he do
by contentment accommodate himself to his condition in this world he has
enough. Here we have, [1.] A Christian's gain; it is godliness with
contentment, this is the true way to gain, yea, it is gain itself. [2.] A
Christian's gain is great: it is not like the little gain of worldlings, who
are so fond of a little worldly advantage. [3.] Godliness is ever
accompanied with contentment in a great or less degree; all truly godly
people have learned with Paul, in whatever state they are, to be therewith
content, Phil. iv. 11. They are content with what God allots for them, well
knowing that this is best for them. Let us all then endeavour after
godliness with contentment.
(2.) The reason he gives for it is, For we brought nothing with us into
this world, and it is certain we can carry nothing out, v. 7.
This is a reason why we should be content with a little. [1.] Because we can
challenge nothing as a debt that is due to us, for we came naked into the
world. Whatever we have had since, we are obliged to the providence of God
for it; but he that gave may take what and when he pleases. We had our
beings, our bodies, our lives (which are more than meat, and which are more
than raiment), when we came into the world, though we came naked, and
brought nothing with us; may we not then be content while our beings and
lives are continued to us, though we have not every thing we would have? We
brought nothing with us into this world, and yet God provided for us, care
was taken of us, we have been fed all our lives long unto this day; and
therefore, when we are reduced to the greatest straits, we cannot be poorer
than when we came into this world, and yet then we were provided for;
therefore let us trust in God for the remaining part of our pilgrimage. [2.]
We shall carry nothing with us out of this world. A shroud, a coffin, and a
grave, are all that the richest man in the world can have from his
thousands. Therefore why should we covet much? Why should we not be content
with a little, because, how much soever we have, we must leave it behind us?
Eccl. v. 15, 16.
(3.) Hence he infers, having food and raiment, let us be therewith
content, v. 8. Food and a covering, including habitation
as well as raiment. Observe, If God give us the necessary supports of life,
we ought to be content therewith, though we have not the ornaments and
delights of it. If nature should be content with a little, grace should be
content with less; though we have not dainty food, though we have not costly
raiment, if we have but food and raiment convenient for us we ought to be
content. This was Agur's prayer: Give me neither poverty nor riches; feed
me with food convenient for me, Prov. xxx. 8. Here we see, [1.] The
folly of placing our happiness in these things, when we did not bring any
thing into this world with us, and we can carry nothing out. What will
worldlings do when death shall strip them of their happiness and portion,
and they must take an everlasting farewell of all these things, on which
they have so much doted? They may say with poor Micah, You have taken
away my gods; and what have I more? Jud. xviii. 24. [2.] The necessaries
of life are the hounds of a true Christian's desire, and with these he will
endeavour to be content; his desires are not insatiable; no, a little, a few
comforts of this life, will serve him, and these may hope to enjoy: Having
food and raiment.
2. The evil of covetousness. Those that will be rich (that set their
hearts upon the wealth of this world, and are resolved right or wrong, they
will have it), fall into temptation and a snare, v. 9. It is
not said, those that are rich, but those that will be rich, that is, that
place their happiness in worldly wealth, that covet it inordinately, and are
eager and violent in the pursuit of it. Those that are such fall into
temptation and a snare, unavoidably; for, when the devil sees which way
their lusts carry them, he will soon bait his hook accordingly. He knew how
fond Achan would be of a wedge of gold, and therefore laid that before him.
They fall into many foolish and hurtful lusts. Observe,
(1.) The apostle supposes that, [1.] Some will be rich; that is, they are
resolved upon it, nothing short of a great abundance will satisfy. [2.] Such
will not be safe nor innocent, for they will be in danger of ruining
themselves for ever; they fall into temptation, and a snare, &c. [3.]
Worldly lusts are foolish and hurtful, for they drown men in destruction and
perdition. [4.] It is good for us to consider the mischievousness of worldly
fleshly lusts. They are foolish, and therefore we should be ashamed of them,
hurtful, and therefore we should be afraid of them, especially considering
to what degree they are hurtful, for they drown men in destruction and
perdition.
(2.) The apostle affirms that the love of money is the root of all evil,
v. 10. What sins will not men be drawn to by the love of money?
Particularly this was at the bottom of the apostasy of many from the faith
of Christ; while they coveted money, they erred from the faith, they
quitted their Christianity, and pierced themselves through with many
sorrows. Observe, [1.] What is the root of all evil; the love of money:
people may have money, and yet not love it; but, if they love it
inordinately, it will push them on to all evil. [2.] Covetous persons will
quit the faith, if that be the way to get money: Which while some coveted
after, they have erred from the faith. Demas hath forsaken me, having loved
this present world, 2 Tim. iv. 10. For the world was dearer to him than
Christianity. Observe, Those that err from the faith pierce themselves with
many sorrows; those that depart from God do but treasure up sorrows for
themselves.
II. Hence he takes occasion to caution Timothy, and to counsel him to keep
in the way of God and his duty, and particularly to fulfil the trust reposed
in him as a minister. He addresses himself to him as a man of God.
Ministers are men of God, and ought to conduct themselves accordingly in
every thing; they are men employed for God, devoted to his honour more
immediately. The prophets under the Old Testament were called men of God. 1.
He charges Timothy to take heed of the love of money, which had been so
pernicious to many: Flee these things. It ill becomes any men, but
especially men of God, to set their hearts upon the things of this world;
men of God should be taken up with the things of God. 2. To arm him against
the love of the world, he directs him to follow that which is good. Follow
after righteousness, godliness, faith, love, patience, meekness:
righteousness in his conversation towards men, godliness towards God, faith
and love as living principles, to support him and carry him on in the
practice both of righteousness and godliness. Those that follow after
righteousness and godliness, from a principle of faith and love, have need
to put on patience and meekness--patience to bear both the rebukes of
Providence and the reproaches of men, and meekness wherewith to instruct
gainsayers and pass by the affronts and injuries that are done us. Observe,
It is not enough that men of God flee these things, but they must follow
after what is directly contrary thereto. Further, What excellent persons men
of God are who follow after righteousness! They are the excellent of the
earth, and, being acceptable to God, they should be approved of men. 3. He
exhorts him to do the part of a soldier: Fight the good fight of faith.
Note, Those who will get to heaven must fight their way thither. There must
be a conflict with corruption and temptations, and the opposition of the
powers of darkness. Observe, It is a good fight, it is a good cause, and it
will have a good issue. It is the fight of faith; we do not war after the
flesh, for the weapons of our warfare are not carnal, 2 Cor. x. 3, 4. He
exhorts him to lay hold on eternal life. Observe, (1.) Eternal life
is the crown proposed to us, for our encouragement to war, and to fight the
good fight of faith, the good warfare. (2.) This we must lay hold on, as
those that are afraid of coming short of it and losing it. Lay hold, and
take heed of losing your hold. Hold fast that which thou hast, that no
man take thy crown, Rev. iii. 11. (3.) We are called to the fight, and
to lay hold on eternal life. (4.) The profession Timothy and all faithful
ministers make before many witnesses is a good profession; for they profess
and engage to fight the good fight of faith, and to lay hold on eternal
life; their calling and their own profession oblige them to this.
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The
Apostle's Solemn Charge; Caution to Rich.
A. D. 64.
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13 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; 14 That thou keep this
commandment without spot, unrebukeable, until the appearing of our Lord
Jesus Christ: 15 Which in his times he shall show, who is
the blessed and only Potentate, the King of kings, and Lord of lords;
16 Who only hath immortality, dwelling in the light which no man can
approach unto; whom no man hath seen, nor can see: to whom be honour
and power everlasting. Amen. 17 Charge them that are rich in
this world, that they be not highminded, nor trust in uncertain riches, but
in the living God, who giveth us richly all things to enjoy; 18
That they do good, that they be rich in good works, ready to distribute,
willing to communicate; 19 Laying up in store for themselves a
good foundation against the time to come, that they may lay hold on eternal
life. 20 O Timothy, keep that which is committed to thy trust,
avoiding profane and vain babblings, and oppositions of science
falsely so called: 21 Which some professing have erred
concerning the faith. Grace be with thee. Amen.
The apostle here charges Timothy to keep this commandment (that is,
the whole work of his ministry, all the trust reposed in him, all the
service expected from him) without spot, unrebukable; he must conduct
himself so in his ministry that he might not lay himself open to any blame
nor incur any blemish. What are the motives to move him to this?
I. He gives him a solemn charge: I give thee charge in the sight of God
that thou do this. He charges him as he will answer it at the great day
to that God whose eyes are upon us all, who sees what we are and what we
do:--God, who quickens all things, who has life in himself and is the
fountain of life. This should quicken us to the service of God that we serve
a God who quickens all things. He charges him before Christ Jesus, to whom
in a peculiar manner he stood related as a minister of his gospel: Who
before Pontius Pilate witnessed a good confession. Observe, Christ died
not only as a sacrifice, but as a martyr; and he witnessed a good confession
when he was arraigned before Pilate, saying (John xviii. 36, 37), My
kingdom is not of this world: I am come to bear witness unto the truth.
That good confession of his before Pilate, My kingdom is not of this
world, should be effectual to draw off all his followers, both ministers
and people, from the love of this world.
II. He reminds him of the confession that he himself had made: Thou hast
professed a good profession before many witnesses (v. 12),
namely, when he was ordained by the laying on of the hands of the
presbytery. The obligation of that was still upon him, and he must live up
to that, and be quickened by that, to do the work of his ministry.
III. He reminds him of Christ's second coming: "Keep this
commandment-until the appearing of our Lord Jesus Christ; keep it as
long as thou live, till Christ come at death to give thee a discharge. Keep
it with an eye to his second coming, when we must all give an account of the
talents we have been entrusted with," Luke xvi. 2. Observe, The Lord
Jesus Christ will appear, and it will be a glorious appearing, not like his
first appearing in the days of his humiliation. Ministers should have an eye
to this appearing of the Lord Jesus Christ in all their ministrations, and,
till his appearing, they are to keep this commandment without spot,
unrebukable. Mentioning the appearing of Christ, as one that loved it, Paul
loves to speak of it, and loves to speak of him who shall then appear. The
appearing of Christ is certain (he shall show it), but it is not for
us to know the time and season of it, which the Father has kept in his own
power: let this suffice us, that in time he will show it, in the time that
he thinks fit for it. Observe,
1. Concerning Christ and God the Father the apostle here speaks great
things. (1.) That God is the only Potentate; the powers of earthly princes
are all derived from him, and depend upon him. The powers that exist are
ordained of God, Rom. xiii. 1. He is the only Potentate that is absolute and
sovereign, and perfectly independent. (2.) He is the blessed and the only
Potentate, infinitely happy, and nothing can in the least impair his
happiness. (3.) He is King of kings, and Lord of lords. All the kings of the
earth derive their power from him; he gave them their crowns, they hold them
under him, and he has a sovereign dominion over them. This is Christ's title
(Rev. xix. 16), upon his vesture and his thigh; for he has a name
higher than the kings of the earth. (4.) He only has immortality. He only is
immortal in himself, and has immortality as he is the fountain of it, for
the immortality of angels and spirits derived from him. (5.) He dwells in
inaccessible light, light which no man can approach unto: no man can
get to heaven but those whom he is pleased to bring thither, and admit into
his kingdom. (6.) He is invisible: Whom no man hath seen, nor can see.
It is impossible that mortal eyes should bear the brightness of the divine
glory. No man can see God and live.
2. Having mentioned these glorious attributes, he concludes with a doxology:
To him be honour and power everlasting. Amen. God having all power
and honour to himself, it is our duty to ascribe all power and honour to
him. (1.) What an evil is sin, when committed against such a God, the
blessed and only Potentate! The evil of it rises in proportion to the
dignity of him against whom it is committed. (2.) Great is his
condescension, to take notice of such mean and vile creatures as we are.
What are we then, that the blessed God, the King of kings and Lord of lords,
should seek after us? (3.) Blessed are those who are admitted to dwell with
this great and blessed Potentate. Happy are thy men (says the queen
of Sheba to king Solomon), happy are these thy servants, who stand
continually before thee, 1 Kings x. 8. Much more happy are those who are
allowed to stand before the King of kings. (4.) Let us love, adore, and
praise, the great God; for who shall not fear thee, O Lord, and glorify
thy name? For thou only art holy, Rev. xv. 4.
IV. The apostle adds, by way of postscript, a lesson for rich people, v.
17-19.
1. Timothy must charge those that are rich to beware of the temptations, and
improve the opportunities, of their prosperous estate. (1.) He must caution
them to take heed of pride. This is a sin that easily besets rich people,
upon whom the world smiles. Charge them that they be not high-minded,
or think of themselves above what is meet, or be puffed up with their
wealth. (2.) He must caution them against vain confidence in their wealth.
Charge them that they trust not in uncertain riches. Nothing is more
uncertain than the wealth of this world; many have had much of it one day
and been stripped of all the next. Riches make themselves wings, and fly
away as an eagle, &c., Prov. xxiii. 5. (3.) He must charge them to trust
in God, the living God, to make him their hope, who giveth us richly
all things to enjoy. Those who are rich must see God giving them their
riches, and giving them to enjoy them richly; for many have riches, but
enjoy them poorly, not having a heart to use them. (4.) He must charge them
to do good with what they have (for what is the best estate worth, any more
than as it gives a man an opportunity of doing so much the more good?): That
they be rich in good works. Those are truly rich who are rich in good
works. That they be ready to distribute, willing to communicate: not
only to do it, but to do it willingly, for God loves a cheerful giver.
(5.) He must charge them to think of another world, and prepare for that
which is to come by works of charity: Laying up in store a good
foundation against the time to come, that they may take hold on eternal
life.
2. Hence we may observe, (1.) Ministers must not be afraid of the rich; be
they ever so rich, they must speak to them, and charge them. (2.) They must
caution them against pride, and vain confidence in their riches: That
they be not high-minded, nor trust in uncertain riches. Stir them up to
works of piety and charity: That they do good, &c. (3.) This is
the way for the rich to lay up in store for themselves for the time to come,
that they may lay hold on eternal life; in the way of well-doing we are to
seek for glory, honour, and immortality, and eternal life will be the end
of all, Rom. ii. 7. (4.) Here is a lesson for ministers in the charge
given to Timothy: Keep that which is committed to thy trust. Every
minister is a trustee, and it is a treasure committed to his trust, which he
has to keep. The truths of God, the ordinances of God, keep these, avoiding
profane and vain babblings; not affecting human eloquence, which the
apostle calls vain babbling, or human learning, which often opposes the
truths of God, but keep close to the written word, for that is committed to
our trust. Some who have been very proud of their learning, their science,
which is falsely so called, have by that been debauched in their
principles and been drawn away from the faith of Christ, which is a good
reason why we should keep to the plain word of the gospel, and resolve to
live and die by that. Observe, [1.] Ministers cannot be too earnestly
exhorted to keep what is committed to their trust, because it is a great
trust lodged with them: O Timothy, keep that which is committed to thy
trust! as if he had said, "I cannot conclude without charging thee
again; whatever thou doest, be sure to keep this trust, for it is too great
a trust to be betrayed." [2.] Ministers are to avoid babblings, if they
would keep what is committed to them, because they are vain and profane.
[3.] That science that opposes the truth of the gospel is falsely so called;
it is not true science, for if it were it would approve of the gospel and
consent to it. [4.] Those who are so fond of such science are in great
danger of erring concerning the faith; those who are for advancing reason
above faith are in danger of leaving faith.
V. Our apostle concludes with a solemn prayer and benediction: Grace be
with thee. Amen. Observe, this is a short, yet comprehensive prayer for
our friends, for grace comprehends in it all that is good, and grace is an
earnest, yea, a beginning, of glory; for, wherever God gives grace, he will
give glory, and will not withhold any good thing from him who walketh
uprightly. Grace be with you all. Amen.
