534 dows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed. Next he tells him what sort of widows he would have him refuse and reject, and by no means admit into the number of deaconesses, or the church's servants; namely, the younger widows, who were not past child-bearing; and therefore waxing wanton against Christ, would marry ; that is, growing weary of the church's service, and despairing of marriage in the church, would revolt from the faith, and marry some infidel out of the church. Having damnation; that is, committing a sin worthy of damnation, and bringing themselves into a damnable condition. Because they renounce their first faith, which they made profession of when they were baptized, turning apostates to please their infidel husbands, which the apostle calls a turning after Satan, ver. 15. to the great scandal of christianity. Observe next, Our apostle shows that such young widows are usually idle, wandering about from house to house, prying into and tattling about other folks' matters; to avoid all which he advises the young women, and particularly the younger widows, to marry and serve God in a conjugal relation, bearing and bringing up their children, guiding their families, and giving no occa sion to the enemies of religion to reproach either it or themselves. From all which we may note, That celibacy, or a single life, is no such state of holiness and perfection as the church of Rome would persuade us : we see here it has its temptations and snares, and those not a few nor small; and that our apostle in some cases, and to some persons, recommends a married life before it. Observe lastly, For a close of his discourse concerning widows, he advises, that if any christian have any helpless widow of his own family, or amongst his relations, that he relieve and maintain her, if he be able, and not cast her upon the charity of the church, lest there be not a sufficiency to supply the wants of such as are widows indeed, aged and helpless: for any to eat the poor's bread, who are not poor, and to whom it does not belong, is robbery.. 17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. Our apostle proceeds next to give Timothy directions concerning elders; not old men in years, but elders in office, such as were employed in the governing of the church, and over and above that service, laboured even unto weariness in preaching of the word, and expounding the christian doctrine, requiring that double honour be given unto such. Note here, 1. The elders' work and duty declared; to rule well wisely to preside over, and discreetly to govern, the church of Christ; also to labour in the word and doctrine; to take pains in preaching the gospel upon all occasions: those that are advanced to the highest eminency in the church will not think themselves above this part of their Note, 2. The honour and respect duty. challenged on their behalf: double honour is their due, namely, an honour of reverence, and an honour of maintenance, and a dou. ble measure of either; some think it an allusion to the first-born, who was the priest of the family, and had a double portion amongst his brethren; the Levites succeeded them, and the ministers of the gospel these; who, when laborious in governing and teaching the church of Christ, deserve more honour and better maintenance than the unkind world is willing to confer upon them; who, instead of double honour, sometimes deny them civil respect. Note, 3. In that the apostle styles the ministers' maintenance, honour, it follows that their maintenance is not to be esteemed in the nature of alms, but of a tribute paid by an inferior to a superior; neither is our maintenance mercenary wages, but such as ought to be given as a testimony of honour, as well as in the nature of a reward. As then they are worthy of, let them never fail to receive, double honour, who rule well, and also labour in the word and doctrine. 18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. These words evidently show, that by honour, in the former verse, is to be understood maintenance: a place is here cited out of Deut. xxv. where the law of Moses forbad the muzzling of the ox that treadeth out the corn, but allowed him feeding all the time of working in like manner, the labour of the church's guides gives them a right to the church's maintenance and ho nour; but such as do not labour have a right to neither. 19 Against an elder receive not an accusation, but before two or three witnesses. 20 Them that sin rebuke before all, that others also may fear. 21 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. Here our apostle directs Timothy how to proceed in church censures against open offenders: which plainly shows, that there was a right of judging and censuring of fenders in Timothy, by virtue of his office. First then he begins to acquaint him with his duty in censuring an elder, and advises him never to admit an accusation against such, without the attestation of two or three witnesses: because, 1. It is the interest of the church of Christ, that the reputation of its ministers be supported. 2. Because prejudiced persons will be ready to accuse without reason. Conscientious ministers shall never want accusers, if false accusers can but find judges that are willing to believe them therefore against an clder receive not an accusation, but before two or three witnesses. Next he advises him, when there is a just and sufficient cause for censuring an elder, to do it publicly. Them that sin, that is, such elders as sin, and are convicted of it, and so become scandalous by it, rebuke before all the church, before all the clergy as in a synod, putting them to public shame, that others may fear to sin, seeing thee to punish so publicly and impartially. Lastly, he concludes his advice with a very solemn charge to Timothy, before God and Christ and the glorious angels, to observe these rules of justice in ecclesiastical judicature, without preferring one man before another, doing nothing by a partial respect of persons. Learn hence, That so heinous is the sin of unjust and unrighteous judging, especially in ecclesiastical persons, and of such fatal mischief to the church, that all imaginable care and caution ought to be taken to prevent both the sin and the danger of it. I charge thee before God, and the Lord Jesus Christ, that thou observe these things. 22 Lay hands suddenly on no man, neither be partaker of other men's sins keep thyself pure. A twofold sense and interpretation is given of these words. 1. With reference to ordination, and so they are a caution to the governors of the church to admit none into the sacred function hastily, rashly, without due examination and sufficient trial; to which are added words of great terror, Neither be partaker of other men's sins; which ought to make a mighty impression on the minds of those in whom the power of ordination is lodged, since the words do plainly import, that such as do ordain any rashly, entitle themselves to all the scandal they give, and are partakers of Note here, 1. The nature of their guilt. the office the ministers of Christ are ordained to: to rule and labour in the word and doctrine. Note, 2. An authority in Timothy to admit persons into this office, by laying on of hands. Note, 3. The great care and caution, the heedfulness and circumspection, necessary in admitting persons to this holy function. Lay hands The welfare of the suddenly on no man. church, the honour of religion, the salvation of men's souls, depend much, very much upon those who are admitted into holy orders. The second interpretation given of these words is, that Timothy is here directed how to carry himself in censuring and absolving of penitents: as if St. Paul had said, "When thou hast justly censured an offender, be not too hasty in absolving of him, (for this also was done by imposition of hands,) until some trial be made of his reformation, lest by so doing thou becomest guilty of his future faults but keep thyself pure from all sin, whose office it is to censure and reprove sin in others." In both these senses have these words been understood, Lay hands suddenly on no man: keep thyself pure. : 23 Drink no longer water, but use a little wine for thy stomach's sake, and thine often infirmities. Note here, 1. There is a lawful use of wine to support nature, not to clog it; to cure infirmities, not to cause them drink it Timothy might medically, and no doubt for cheerfulness and alacrity, that the body might be more fit and expedite for duty: Use a little wine for thy stomach's sake. Note, 2. That our meat and drink should be fitted for the preservation of health, ra ther than for the gratification of our appetite; the former is christian duty, the latter is brutish sensuality. Note, 3. That the apostles, who had the gift of healing, could not make use of it when and upon whom they pleased; no, not upon themselves, but must help their own infirmities, in and by the use of ordinary means. Thus Timothy here, drink no longer water alone, but use a little wine with it, for thy stomach's sake, and thine often infirmities thence proceeding. St. Paul had just before exhorted Timothy to keep himself pure from other men's sins, whether candidates or penitents: here comes in subsequent advice, in order thereunto as if our apostle had said, "Timothy, if thou beest diligent to observe, and not over hasty either in ordaining candidates, or absolving penitents, thou mayest in some measure perceive who are worthy, and who are unworthy. If thou layest thine hands upon those who are actually faulty, thou partakest with them, by being an occasion of their sinning; but if thou canst not discover their faultiness beforehand, though they afterwards prove wicked, it is not thy fault; God will at length detect them, yea, they will discover themselves; and when their faults are manifest, deal with them ac cording to the discipline of the church." Learn hence, 1. That how much soever sinners attempt the hiding, yet they cannot actually hide themselves, or their sinnings, from God's sight and knowledge. They cannot be hid, says St. Paul, though men labour much to hide them. Oh! sinner, there is no way to hide thyself from God: thou mayest by repentance hide thyself in God, in the love, in the favour, in the mercy, of God, but from God thou canst not be hid. As the saints' good works are open and manifest in the sight and to the view of God, so they that are otherwise cannot be hid. Where can a sinner be hid from him who is every where? Or what thing can be our covering from him, in whose sight all things are open? Lord! what will it avail to hide ourselves from men, when we lie open and manifest to the eye of God? They that are otherwise cannot be hid necessary Our apostle having, in the preceding chapters, instructed Timothy to give the several relative duties, in this chapter he directions for the performance of particularly directs him to instruct christian servants to the acceptable performance of that great duty of obedience, which they owe to their respective masters, whether infidels or christians. Christianity frees persons from sinful slavery or bondage, but not from civil servitude and subjection. Religion does not level persons, but allows of an inequality amongst men, superiors and inferiors; and as it gives the former a power to command, so lays the latter under an obligation to obey. Observe, 2. The general duty required of all servants towards their masters, and that is, to give them all the honour and obedience which is due in that relation: let them account their masters worthy of all honour. What masters? 1. Their infidel and unbelieving masters; they are required to carry it duti fully and respectfully towards them. 2. Their believing or christian masters: they should not despise them because they are brethren; for christian brotherhood consists with inequality of place and relation, and with subjection of one person to another: but they ought to serve such masters the more readily and cheerfully, because brethren beloved of God, and partakers of the benefit, namely, of redemption by Christ, and of the sanctifying grace of God. Observe lastly, The grand argument which St. Paul uses to enforce the duty of obedience upon all servants, That the name of God and his doctrine be not blasphemed: that is, the men of the world will reproach religion, revile christianity, and say that it teaches, or allows at least, that men be stubborn and disobedient. Where note, That the poorest and meanest professor of christianity may do much good or much hurt to religion: some might be ready to say, "Alas what credit or discredit can a poor servant do to religion?" Much every way he may adorn the doctrine of God our Saviour, Tit. ii. 9. by his christian behaviour; and the name of God, and his doctrine, may be blasphemed by him, if he be negligent in his duty. None are so inconsiderable but they are capable of serving the great ends of religion, and may honour God in some measure; and are capable of being honoured by him upon earth, and with him in the highest heavens. -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. Observe here, 1. The solemn charge which the Holy Ghost by St. Paul gives to Timothy, to teach and press these relative duties of servants towards their masters, with great zeal and affectionate earnestness, These things teach and exhort; as if our apostle had said, "They are duties of great moment, therefore teach and press them earnestly." Doubtless there is much of the pleasure and will of God in these commands, and the honour and glory of God is .much concerned in them, otherwise the Spi rit of God had never been so earnest in the pressing of them; the power of holiness in nothing discovers itself more conspicuously than in the performance of relative duties: we are no more really than what we are relatively; relative holiness is the brightest ornament of religion. Observe, 2. The high character which St. Paul gives of this doctrine, which urges the practice of these relative duties: he calls what he says and writes about it, Wholesome words, even the words of our Lord Jesus Christ. Learn thence, That the words written by St. Paul in this and his other epistles, are the words of our Lord Jesus Christ, that is, words agreeable to his mind and will, written with an eye to his glory, promoting his honour, correspondent with and suitable to his practice when here on earth. Observe, 3. The odious charac ter wherewith he brands those false and flattering teachers, which preached contrary doctrine to what Jesus Christ by his apostles had delivered; he charges them with pride, ignorance, envy, strife, railing, evil surmising, and with supposing that gain was godliness; that is, their end in professing godliness was this, that they might make gain of it, and get preferment by it, making use of religion only as a block to take horse at: but to make use of religion in policy, for worldly advantage sake, is the way to be damned with a vengeance for religion-sake. Observe lastly, St. Paul's advice to Timothy to withdraw from these men, From such withdraw thyself; hold no communion with them, maintain no disputes with them, for they dote about questions, and strive about words. Note here, from St. Paul bidding Timothy withdraw himself from them, that it is very evident that he speaks of persons who were then in being, the Gnostic heretics, according to some; the judaizing teachers, in the opinion of others; that is, they of the circumcision, who taught things which they ought not, for filthy lucre sake. Whoever they were, St. Paul's admonition to Timothy, to withdraw himself from such, teaches us that heretical seducers are to be shunned and avoided, rather than disputed with, as unfit for our christian communion, and common conversation. 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. As if the apostle had said, "Although these seducers are for making a gain of godliness, yet we know that godliness is great gain, especially godliness with contentment; with contentment, I say, which it becomes us to have, for we brought nothing into the world with us, and shall carry nothing away with us; having therefore food and raiment, let us be therewith content and satisfied." Learn hence, 1. That godliness is the sincere practice of the christian religion, so called, because it directeth and prescribeth to us the true and only way of worshipping and serving God. Learn, 2. That some men suit their godliness with their worldly ends, they make a trade and saving bargain of it. Learn, 3. That godliness, or the sincere practice of the christian religion, is true gain, great gain, yea, the 538 best gain, both for this world, and that 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. Observe here, 1. The parties described: they that will be rich, that is, whether God will or no; their hearts are set upon the world, they feel it coming, and have it they will, if by any means, right or wrong, they can come at it, ask nobody's leave, no, not God Almighty's leave, but rich they are resolved to be. Observe, 2. Their dan- 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. Here we have the nature of covetousness, the evil and sin of covetousness, and the mischief and hurt of it declared. Observe, 1. The nature of it: it is an inordinate love of money, an insatiable desire after wealth. Observe, 2. The evil and sinfulness of it: it is a root of sin, The root of all evil; the fruit of all sin grows from this root, distrustful care, tormenting fear, anger, malice, envy, deceit, oppression, bribery, perjury, vexatious lawsuits, and the like; nay, farther, covetousness is the root of heresy in judgment, as well as of iniquity in practice. They have erred from the faith; that is, in point of doctrine, as well as in practice; it makes a man believe, as well as act, against the rule of faith, for filthy lucre. Observe, 3. The mischief and hurt of covetousness declared: it pierces, it pierces through with sorrows, yea, with many sorrows. But whom doth it pierce? First, others; it pierces the poor, the needy, the widow, the fatherless, all that fall within the reach of its griping hand; nay, it doth not spare its own master, or slave rather, but pierces him: They pierce themselves through, says the apostle, with many sorrows, with many more, and much |
