chief--the same Greek as in [1Ti 1:16], "first," which alludes to this fifteenth verse, Translate in both verses, "foremost." Well might he infer where there was mercy for him, there is mercy for all who will come to Christ ([Mt 18:11]; [Lu 19:10]).
16. Howbeit--Greek, "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy.
for this cause--for this very purpose.
that in me--in my case.
first--"foremost." As I was "foremost" (Greek for chief, [1Ti 1:15]) in sin, so God has made me the "foremost" sample of mercy.
show--to His own glory (the middle Greek, voice), [Ep 2:7].
all long-suffering--Greek, "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor.
a pattern--a sample ([1Co 10:6], ) to assure the greatest sinners of the certainty that they shall not be rejected in coming to Christ, since even Saul found mercy. So David made his own case of pardon, notwithstanding the greatness of his sin, a sample to encourage other sinners to seek pardon ([Psa 32:5], ). The Greek for "pattern" is sometimes used for a "sketch" or outline--the filling up to take place in each man's own case.
believe on him--Belief rests ON Him as the only foundation on which faith relies.
to life everlasting--the ultimate aim which faith always keeps in view ([Tit 1:2]).
17. A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [Bengel].
the King, eternal--literally, "King of the (eternal) ages." The Septuagint translates [Ex 15:18], "The Lord shall reign for ages and beyond them." [Psa 145:13], Margin, "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" ([1Ti 1:16]) suggested here "the King eternal," or everlasting. It answers also to "for ever and ever" at the close, literally, "to the ages of the ages" (the countless succession of ages made up of ages).
immortal--The oldest manuscripts read, "incorruptible." The Vulgate, however, and one very old manuscript read as English Version ([Ro 1:23]).
invisible--([1Ti 6:16]; [Ex 33:20]; [Joh 1:18]; [Col 1:15]; [He 11:27]).
the only wise God--The oldest manuscripts omit "wise," which probably crept in from [Ro 16:27], where it is more appropriate to the context than here (compare Jude 25). "The only Potentate" ([1Ti 6:15]; [Psa 86:10]; [Joh 5:44]).
for ever, &c.--See note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace ([1Ti 1:16]) [Bengel].
18. He resumes the subject begun at [1Ti 1:3]. The conclusion (apodosis) to the foregoing, "as I besought thee ... charge" ([1Ti 1:3]), is here given, if not formally, at least substantially.
This charge--namely, "that thou in them (so the Greek) mightest war," that is, fulfil thy high calling, not only as a Christian, but as a minister officially, one function of which is, to "charge some that they teach no other doctrine" ([1Ti 1:3]).
I commit--as a sacred deposit ([1Ti 6:20]; [2Ti 2:2]) to be laid before thy hearers.
according to--in pursuance of; in consonance with.
the prophecies which went before on thee--the intimations given by prophets respecting thee at thy ordination, [1Ti 4:14] (as, probably, by Silas, a companion of Paul, and "a prophet," [Ac 15:32]). Such prophetical intimation, as well as the good report given of Timothy by the brethren ([Ac 16:2]), may have induced Paul to take him as his companion. Compare similar prophecies as to others: [Ac 13:1-3], in connection with laying on of hands; [Ac 11:28]; , ; compare [1Co 12:10]; ; [Ep 4:11]. In [Ac 20:28], it is expressly said that "the Holy Ghost had made them (the Ephesian presbyters) overseers." Clement of Rome [Epistle to the Corinthians], states it was the custom of the apostles "to make trial by the Spirit," that is, by the "power of discerning," in order to determine who were to be overseers and deacons in the several churches planted. So Clement of Alexandria says as to the churches near Ephesus, that the overseers were marked out for ordination by a revelation of the Holy Ghost to St. John.
by them--Greek, "in them"; arrayed as it were in them; armed with them.
warfare--not the mere "fight" ([1Ti 6:12]; [2Ti 4:7]), but the whole campaign; the military service. Translate as Greek, not "a," but "the good warfare."
19. Holding--Keeping hold of "faith" and "good conscience" ([1Ti 1:5]); not "putting the latter away" as "some." Faith is like a very precious liquor; a good conscience is the clean, pure glass that contains it [Bengel]. The loss of good conscience entails the shipwreck of faith. Consciousness of sin (unrepented of and forgiven) kills the germ of faith in man [Wiesinger].
which--Greek singular, namely, "good conscience," not "faith" also; however, the result of putting away good conscience is, one loses faith also.
put away--a wilful act. They thrust it from them as a troublesome monitor. It reluctantly withdraws, extruded by force, when its owner is tired of its importunity, and is resolved to retain his sin at the cost of losing it. One cannot be on friendly terms with it and with sin at one and the same time.
made shipwreck--"with respect to THE faith." Faith is the vessel in which they had professedly embarked, of which "good conscience" is the anchor. The ancient Church often used this image, comparing the course of faith to navigation. The Greek does not imply that one having once had faith makes shipwreck of it, but that they who put away good conscience "make shipwreck with respect to THE faith."
20. Hymenaeus--There is no difficulty in supposing him to be the Hymenæus of [2Ti 2:17]. Though "delivered over to Satan" (the lord of all outside the Church, [Ac 26:18], and the executor of wrath, when judicially allowed by God, on the disobedient, [1Co 5:5]; [2Co 12:7]), he probably was restored to the Church subsequently, and again troubled it. Paul, as an apostle, though distant at Rome pronounced the sentence to be executed at Ephesus, involving, probably, the excommunication of the offenders ([Mt 18:17], ). The sentence operated not only spiritually, but also physically, sickness, or some such visitation of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan" was probably the consequence of his withstanding the apostle ([2Ti 4:14], ); as the same sentence on Hymenæus was the consequence of "saying that the resurrection is past already" ([2Ti 2:18]; his putting away good conscience, naturally producing shipwreck concerning FAITH, [1Ti 1:19]. If one's religion better not his morals, his moral deficiencies will corrupt his religion. The rain which falls pure from heaven will not continue pure if it be received in an unclean vessel [Archbishop Whately]). It is possible that he is the Alexander, then a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus ([Ac 19:33]).
that they may--not "might"; implying that the effect still continues--the sentence is as yet unremoved.
learn--Greek, "be disciplined," namely, by chastisement and suffering.
blaspheme--the name of God and Christ, by doings and teachings unworthy of their Christian profession ([Ro 2:23], 24; [Jas 2:7]). Though the apostles had the power of excommunication, accompanied with bodily inflictions, miraculously sent ([2Co 10:8]), it does not follow that fallible ministers now have any power, save that of excluding from church fellowship notorious bad livers.
Chapter 2
[1Ti 2:1-15]. Public Worship. Direction as to Intercessions for All Men, since Christ Is a Ransom for All. The Duties of Men and Women Respectively in Respect to Public Prayer. Woman's Subjection; Her Sphere of Duty.
1. therefore--taking up again the general subject of the Epistle in continuation ([2Ti 2:1]). "What I have therefore to say to thee by way of a charge ([1Ti 1:3], ), is," &c.
that, first of all ... be made--Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is ... As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare [1Ti 1:20]) God's name by "speaking evil of dignities" ([1Ti 6:1]; [2Pe 2:10]; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings ([Tit 3:1-3]) [Olshausen]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all ([1Ti 2:4-6]).
supplications--a term implying the suppliant's sense of need, and of his own insufficiency.
prayers--implying devotion.
intercessions--properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.
2. For kings--an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers ([Ac 17:7]; [Ro 13:1-7]).
all ... in authority--literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all ... in authority" are to be prayed for.
that we may lead--that we may be blessed with such good government as to lead ... ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.
quiet--not troubled from without.
peaceable--"tranquil"; not troubled from within [Olshausen]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [Tittmann].
in all godliness--"in all (possible ... requisite) piety" [Alford]. A distinct Greek word, [1Ti 2:10], expresses "godliness."
honesty--Greek, "gravity" ([Tit 2:2], ), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers ([Ezr 6:10]; [Jr 29:7]). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, Wars of the Jews, 2.17], whence the war originated, according to Josephus.