COMMENTARIES ON THE EPISTLES TO TIMOTHY, TITUS, AND PHILEMON BY JOHN CALVIN TRANSLATED FROM THE ORIGINAL LATIN, BY THE REV. WILLIAM PRINGLE CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI http://www.ccel.org TRANSLATOR'S PREFACE IT may be natural to inquire why the Epistles to Timothy and Titus have been less copiously illustrated by popular Commentaries than the other writings of the Apostle Paul. The reason probably is, that they are addressed chiefly to office-bearers, and not to private members of the Church; though they abound largely in those doctrinal statements and practical instructions which every Christian ought carefully to study. While fewer expositors than might have been desired have devoted their labors to this portion of the word of God, the leading subject of it has been ably handled in a different form. Not to mention the early Fathers, it is sufficient to name "The Pastoral Care," "The Reformed Pastor," and other kindred works, which have taken their rank among the standard volumes of Christian Theology. Besides elaborate treatises, extending over the whole field of ministerial labor, detached parts of it have been sometimes selected for separate illustration. Of every collection of books fitted to make "the man of God perfect, thoroughly prepared for every good work," (2 Timothy 3:17) a goodly portion relates to the duties of the pastorate. It has been of unspeakable importance to the interests of religion, and ought to be recorded to the praise of divine grace, that the valuable instructions on this subject to which readers have access derive additional weight from the holy lives and devoted zeal of their authors, who have only inculcated on others what they had faithfully practiced. To all whose views are directed to the sacred office, or who have already been invested with it, the perusal of such books must be exceedingly advantageous. Yet here, as in everything else, let us appeal "to the law and to the testimony."(Isaiah 8:20.) The foundation of every code of rules for guiding the ministers of Christ must be sought, not in the judgments of uninspired men, however able and judicious, but in the Holy Scriptures, and chiefly in the Epistles to Timothy and Titus, the accurate interpretation of which is therefore unspeakably valuable. CALVIN has examined them with his usual skill, and will be heard with profound attention. His candor appears to more than ordinary advantage. Never does he press the words of the Holy Spirit beyond what appears to him to be their natural meaning, or depart from the rigid discharge of his task as an expositor for the sake of giving undue prominence to his peculiar views. On this point it may be sufficient to refer to his remarks on the authority which some ministers of the gospel appear to have exercised over others, as a specimen of his unshaken determination to adhere to the sacred records, and of his utter indifference to any use that might be made of such statements by those whose views of church-government differed from his own. Nowhere is his sterling honesty more conspicuous. The notes to the present volume are enriched by numerous extracts from a rare work - the Author's Sermons on the two Epistles to Timothy But for the strong and general desire that posterity should listen to this great preacher, those Sermons would never have seen the light. They were written down, as they flowed from his lips, in the same manner as the extemporaneous Latin expositions of which some account has been given elsewhere.While they are Expository Discourses, leaving no part of the two Epistles unexplored, they are addressed to the great body of the Christian people, and are distinguished by those homely and striking appeals, and that marvelous felicity of language, which even his biographer Audin reluctantly ascribes to him. TO THE MOST NOBLE AND TRULY CHRISTIAN PRINCE, EDWARD, DUKE OF SOMERSET, EARL OF HERTFORD, ETC. PROTECTOR OF ENGLAND AND IRELAND, AND ROYAL TUTOR, JOHN CALVIN OFFERS HIS SALUTATIONS. THE brilliant reputation, most noble Prince, not only of your other virtues, altogether heroic, but especially of your distinguished piety, produces so warm a love of you in the hearts of all good men, even of those to whom you are unknown by face, that you must unavoidably be regarded with extraordinary affection and reverence by all right-minded persons in the kingdom of England, on whom hath been bestowed the privilege, not only of beholding with their eyes those benefits which are admired by others who only hear of them, but likewise of reaping all the advantage which a most excellent governor can confer on the whole body of the people, and on every one of its members. Nor is there any reason why the praises bestowed on you should be suspected of falsehood, as if they proceeded from flatterers; for a clear proof of them is to be found in your actions. When a pupil belongs to private life, and his wealth is moderate, the work of a tutor is attended by difficulty; but you hold the office of tutor, not of the King only, but of a very large kingdom, and you discharge that office with such wisdom and skill, that all are astonished at your success. That your virtue might not shine merely amidst the laws, and in a peaceful state of the commonwealth, God has exhibited it to view in war also, which has hitherto been conducted by you with not less prosperity and valor. Yet the great and numerous difficulties which every person readily perceived that you had experienced did not hinder you from making the restoration of religion your principal object. That consideration is certainly not less advantageous to the public benefit of the kingdom than it is worthy of a Prince; for then do kingdoms enjoy solid prosperity and faithful guardianship, when he, on whom they were founded, and by whom they are preserved - the Son of God himself - rules over them. Thus you could not have established more firmly the kingdom of England than by banishing idols and setting up there the pure worship of God; for the true doctrine of godliness, which had too long been crushed and buried by the sacrilegious tyranny of the Roman Antichrist, cannot but be restored; and what is that, but to place Christ on his throne? And this act, which in itself is excellent, is so much the more praiseworthy on account of the small number of rulers in the present day who own the subjection of their high rank to the spiritual scepter of Christ. It was therefore a high advantage to this illustrious King, that such a person, related to him by blood, was the guide of his youth; for, although the noble character of his mind is universally applauded, yet, in training him to habits of manly firmness, and in regulating the English Church, so long as his tender age does not permit him to discharge these duties, such an instructor was much needed. And I doubt not that even now he acknowledges that you were given to him by the peculiar kindness of God, in order that he might soon afterwards receive his affairs from your hands in excellent condition. For my own part, neither the distance of place nor my humble rank could prevent me from congratulating you on your distinguished success in promoting the glory of Christ. And since it has pleased God to make me one of those by whose labors and exertions he has, in the present day, given to the world the doctrine of the gospel in greater purity than before, why should I not, however widely I am separated from you, express as strongly as I can my reverence for you, who have been appointed, through the extraordinary kindness of God, to be the defender and protector of that very doctrine? And since I had no other proof of it to give, I thought that, at least as an earnest of my regard, it was my duty to offer to you my Commentaries on two of Paul's Epistles. Nor have I selected at random the gift that I should offer, but, in the exercise of my judgment, have selected that which appeared to me to be the most suitable. Here Paul admonishes his beloved Timothy by what kind of doctrine he must edify the Church of God, what vices and enemies he must resist, and how many annoyances he must endure. He exhorts him to give way to no difficulties, to vanquish all dangers by courage, to restrain by authority the licentiousness of wicked men, and not to bestow gifts through eagerness to obtain their favor. In short, in these two Epistles we have the true government of the Church set before us in a lively picture. Now, since in order to restore the English Church, which, along with almost every other part of Christendom, had been miserably corrupted by the shocking wickedness of Popery, you employ your strenuous efforts under the direction of your King, and for that purpose have many Timothys under your charge, neither they nor you can direct your holy transactions in a more profitable manner than by taking the rule here laid down by Paul for your pattern. For there is nothing in them that is not highly applicable to our times, and hardly anything that is necessary in the building of the Church that may not likewise be drawn from them. I trust that my labor will, at least, afford some assistance; but I choose that this should be known by experience rather than that I should boast of it in words. If you, most noble Prince, shall approve of it, I shall have abundant reason for congratulating myself; and your remarkable kindness does not permit me to doubt that you will take in good part that service which I now perform. May the Lord, in whose hand are the ends of the earth, long uphold the safety and prosperity of the kingdom of England, adorn its illustrious King with the royal spirit, bestow on him a large measure of all blessings, and grant to you grace to persevere happily in your noble course, that through you his renown may be more and more widely extended. GENEVA, 25th July 1556. THE ARGUMENT ON THE FIRST EPISTLE TO TIMOTHY THIS Epistle appears to me to have been written more for the sake of others than for the sake of Timothy, and that opinion will receive the assent of those who shall carefully consider the whole matter. I do not, indeed, deny that Paul intended also to teach and admonish him; but my, view of the Epistle is, that it contains many things which it would have been superfluous to write, if he had had to deal with Timothy alone. He was a young man, not yet clothed with that authority which would have been sufficient for restraining the headstrong men that rose up against him. It is manifest, from the words used by Paul, that there were at that time some who were prodigiously inclined to ostentation, and for that reason would not willingly yield to any person, and who likewise burned with such ardent ambition, that they would never have ceased to disturb the Church, had not a greater than Timothy interposed. It is likewise manifest, that there were many things to be adjusted at Ephesus, and that needed the approbation of Paul, and the sanction of his name. Having therefore intended to give advice to Timothy on many subjects, he resolved at the same time to advise others under the name of Timothy. In the first chapter, he attacks some ambitious persons who made their boast of discussing idle questions. It may readily be concluded that they were Jews, who, while they pretended to have zeal for the law, disregarded edification, and attended only to frivolous disputes. It is an intolerable profanation of the law of God, to draw out of it nothing that is profitable, but merely to pick up materials for talking and to abuse the pretense of it for the purpose of burdening the Church with contemptible trifles. Longer shall enough have such corruptions prevailed in Popery; for what else was the scholastic theology than a huge chaos of empty and useless speculations? And in our own day there are many who in order to display their acuteness in handling the word of God, allow themselves to sport with it in the same manner as if it were profane philosophy. Paul undertakes to support Timothy in the correction of this vice, and points out what is the principal instruction to be derived from the Law; that it may be evident that they who use the Law in a different manner are corrupters of it. Next, that his authority may not be despised, after having acknowledged his unworthiness he, at the same time, asserts in lofty terms what he became through the grace of God. At length he concludes the chapter by a solemn threatening, by means of which he both confirms Timothy in sound doctrine and a good conscience, and fills others with terror and alarm, by holding out to them the example of Hymenaeus and Alexander. In the second chapter, he enjoins that public prayers be offered to God for all men, and especially for princes and magistrates; and here, in passing, he likewise makes a remark on the advantage which the world derives from civil government. He then mentions the reason why we ought to pray for all men; namely, that God, by exhibiting to all the gospel and Christ the Mediator, shews that he wishes all men to be saved; and he likewise confirms this statement by his own apostleship, which was specially appointed to the Gentiles. Next, he invites all men, whatever may be their country or place of abode, to pray to God; and takes occasion for inculcating that modesty and subjection which females ought to maintain in the holy assembly. In the third chapter, after having declared the excellence of the bishop's office, he delineates a true bishop, and enumerates the qualifications required in him Next, he describes the qualifications of deacons, and of the wives both of deacons and of bishops. And in order that Timothy may be more diligent and conscientious in observing all things, he reminds him what it is to be employed in the government of "the Church, which is the house of God, and the pillar of truth." Finally, he mentions the chief and fundamental point of all heavenly doctrine - that which relates to the Son of God manifested in the flesh; in comparison of which all things else, to which he perceived that ambitious men were wholly devoted, should be reckoned of no value. As to what follows, in the beginning of the fourth chapter, the false doctrines about forbidding marriage and various kinds of food, and the absurd fables which are at variance with this doctrine, are severely condemned by him. Next, he adds, that he and all good men, who hold this doctrine, have none for their adversaries but those who cannot endure that men shall place their trust in the living God. At the close of the chapter, he again fortifies Timothy by a new exhortation. In the fifth chapter, after having recommended modesty and gentleness in reproofs, he reasons about widows, Who at that time were admitted into the service of the Church. He enjoins that they shall not be received indiscriminately, but only those who, having been approved throughout their whole life, are arrived at sixty years of age, and have no domestic tic. Hence he passes on to the elder's, and explains how they ought to conduct themselves, both in their manner of life and in the exercise of discipline. This doctrine the Apostle seals by a solemn oath, and again forbids him to admit any one heedlessly into the office of the eldership. fa1 He exhorts him to drink wine, instead of water, for the preservation of his health. At the clove of the chapter, he exhorts him to defer pronouncing judgment on concealed transgressions. In the sixth chapter, he gives instruction concerning the duty of servants, and takes occasion to make a vehement attack on false teachers, who, by disputing about unprofitable speculations, are more eager for gain than for edification, and shews that covetousness is a most deadly plague. He then returns to a solemn charge similar to the former, that the exhortations which he now gives to Timothy may not be ineffectual. Lastly, after having taken a passing notice of riches, he again forbids Timothy to entangle himself with useless doctrines. As to the ordinary Greek inscription, which states that this Epistle was written from Laodicea, I do not agree with it; for since Paul, writing to the Colossians while he was a prisoner, affirms that he had never seen the Laodiceans, those who hold the opinion, which I reject, are constrained to make two Laodiceas in Asia Minor, though only one is mentioned by historians. Besides, when Paul went into Macedonia, he left Timothy at Ephesus, as he expressly declares. He wrote this Epistle either on the road, before he arrived there, or after having returned from the journey. Now Laodicea is evidently at a greater distance from Macedonia than Ephesus is; and it is not probable that Paul, on his return, went to Laodicea, passing by Ephesus, especially since there were many reasons that urged him to visit it; and therefore I rather think that he wrote it from some other place. But this is not a matter of so much importance that I should wish to debate it with those who are of an opposite opinion. Let every person follow his own judgment. I only point out what - at least in my opinion - is more probable. COMMENTARIES ON THE FIRST EPISTLE TO TIMOTHY CHAPTER 1 1 TIMOTHY 1:1-4 1 Paul, an apostle of Jesus Christ, by time commandment of God our Savior, and Lord Jesus Christ, which is our hope; 1. Paulus apostolus Iesu Christi secundum ordinationem Dei Salvatoris nostri, et Domini Iesu Christi spei nostrae: 2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father, and Jesus Christ our Lord. 2. Timotheo germano filio in fide, gratia, misericordia, pax a Deo Patre nostro, et Christo Iesu Domino Nostro. 3. 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 3. Qeumadmodum rogavi te ut maneres Ephesi, quum proficiscerer in Macedoniam, volo denunties quibusdam, ne aliter doceant; 4. Neither give heed to fables, and endless genealogies, which minister questions, rather than gorily edifying, which is in faith; so do. 4. Neque attendant fabulis et genealogiis nunquam finiendis, quae quaestiones praebent magis quam aedificationem Dei, quae in fide consistit. 1. Paul an apostle. If he had written to Timothy alone, it would have been unnecessary to claim this designation, and to maintain it in the manner that he does. Timothy would undoubtedly have been satisfied with having merely the name; for he knew that Paul was an Apostle of Christ, and had no need of proof to convince him of it, being perfectly willing, and having been long accustomed, to acknowledge it. He has his eye, therefore, chiefly on others, who were not so ready to listen to him, or did not so easily believe his words. For the sake of such persons, that they may not treat lightly what he writes, he affirms that he is "an Apostle of Christ." According to the Appointment of God our Savior, and of the Lord Jesus Christ. He confirms his apostleship by the appointment or command of God; for no man can make himself to bean apostle, but he whom God hath appointed is a true apostle, and worthy of the honor. Nor does he merely say, that he owes his apostleship to God the Father, but ascribes it to Christ also; and, indeed, in the government of the Church, the Father does nothing, but through the Son, and therefore they both act together. He calls God the Savior, a title which he is more frequently accustomed to assign to time Son; but it belongs to the Father also, because it is he who gave the Son to us. Justly, therefore, is the glory of our salvation ascribed to him. For how comes it that we are saved? It is because the Father loved us in such a manner that he determined to redeem and save us through the Son. He calls Christ our hope; and this appellation is strictly applicable to him; for then do we begin to have good hope, when we look to Christ, since in him alone dwells all teat on which our salvation rests. 2. To Timothy my own son. This commendation expresses no small praise. Paul means by it, that he owns Timothy to be a true and not a bastard son, and wishes that others should acknowledge him to be such; and he even applauds Timothy in the same manner as if he were another Paul. But how does this agree with the injunction given by Christ, (<402309>Matthew 23:9,) "Call no man your father on the earth?" Or how does it agree with the declaration of the Apostle, "Though ye have many fathers according to the flesh, yet there is but One who is the Father of spirits." (<460415>1 Corinthians 4:15; <581209>Hebrews 12:9.) fa2 I reply, while Paul claims for himself the appellation of father, he does it in such a manner as not to take away or diminish the smallest portion of the honor which is due to God. (<581209>Hebrews 12:9.) It is a common proverb "That which is placed below another is not at variance with it." The name father, applied to Paul, with reference to God, belongs to this class. God alone is the Father of all in faith, because he regenerates us all by his word, and by the power of his Spirit, and because none but he bestows faith. But they whom he is graciously pleased to employ as his ministers for that purpose, are likewise allowed to share with him in his honor, while, at the same time, He parts with nothing that belongs to himself. Thus God, and God alone, strictly speaking, was Timothy's spiritual Father; but Paul, who was God's minister in begetting Timothy, lays claim to this title, by what may be called a subordinate right. Grace, mercy, peace. So far as relates to the word mercy, he has departed from his ordinary custom in introducing it, moved, perhaps, by his extraordinary affection for Timothy. Besides, he does not observe the exact order; for he places first what ought to love been last, namely, the grace which flows from mercy. For the reason why God at first receives us into favor and why he loves us is, that he is merciful. But it is not unusual to mention the cause after the effect, for the sake of explanation. As to the words grace and peace, we have spoken on other occasions. 3. As I besought thee. Either the syntax is elliptical, or the particle i[na is redundant; and in both cases the meaning will be obvious. fa3 First, he reminds Timothy why he was besought to remain at Ephesus. It was with great reluctance, and through hard necessity, that he parted with a companion so dearly beloved and so faithful, in order that he might laboriously hold the part of his deputy, which no other man would have been competent to fill; and, therefore, Timothy must have been powerfully excited by this consideration, not only not to throw away his time, but to conduct himself in an excellent and distinguished manner. I wish that thou shouldst forbid any. Thus, by way of inference, he exhorts him to oppose the false teachers who corrupted pure doctrine. In the injunction given to Timothy, to occupy his place at Ephesus, we ought to observe the holy anxiety of the Apostle; for while he labored so much to collect many churches he did not leave the former churches destitute of a pastor. And indeed, as an ancient writer remarks, "To keep what has been gained is not a smaller virtue than to make new acquisitions." The word forbid denotes power; for Paul wishes to arm him with power to restrain others. Not to teach differently. The Greek word (eJterodidaskalei~n) which Paul employs, is a compound, and, therefore, may either be translated, "to teach differently," or after a new method, or, "to teach a different doctrine." The translation given by Erasmus, (sectari,) "to follow," does not satisfy me; because it might be understood to apply to the hearers. Now Paul means those who, for the sake of ambition, brought forward a new doctrine. If we read it, "to teach differently," the meaning will be more expensive; for by this expression he will forbid Timothy to permit any new forms of teaching to be introduced, which do not agree with the true and pure doctrine which he had taught. Thus, in the Second Epistle, he recommends uJpotu>pwsiv, fa4 that is, a lively picture of his doctrine. (<550113>2 Timothy 1:13.) For, as the truth of God is one, so is there but one plain manner of teaching it, which is free from false ornament, and which partakes more of the majesty of the Spirit than of the parade of human eloquence. Whoever departs from that, disfigures and corrupts the doctrine itself; and, therefore, "to teach differently," must relate to the form. If we read it, "to teach something different," it will relate to the matter. Yet it is worthy of observation, that we give the name of another doctrine not only to that which is openly at variance with the pure doctrine of the gospel, but to everything that either corrupts the pure gospel by new and borrowed inventions, or obscures it by ungodly speculations. For all the inventions of men are so many corruptions of the gospel; and they who make sport of the Scriptures, as ungodly people are accustomed to do, so as to turn Christianity into an act of display, darken the gospel. His manner of teaching therefore, is entirely opposed to the word of God, and to that purity - of doctrine in which Paul enjoins the Ephesians to continue. 4. And not to give heed to fables. He applies the term "fables," in my opinion, not only to contrived falsehoods, but to trifles or fooleries which have no solidity; for it is possible that something which is not false may yet be fabulous. In this sense, Suetonius speaks of fabulous history, fa5 and Livy employs the word fabulari, "to relate fables," as denoting useless and foolish talk. And, undoubtedly, the word mu~qov, (which Paul here employs,) is equivalent to the Greek word fluari>a, that is, "trifles." Moreover, by bringing forward one class by way of example, he has removed all doubt; for disputes about genealogies are enumerated by him amongst fables, not because everything that can be said about them is fictitious, but because it is useless and unprofitable. This passage, therefore, may thus be explained: - "Let them not give heed to fables of that character and description to which genealogies belong." And that is actually the fabulous history of which Suetonius speaks, and which even among grammarians, has always been justly ridiculed by persons of sound judgment; for it was impossible not to regard as ridiculous that curiosity which, neglecting useful knowledge, spent the whole life in examining the genealogy of Achilles and Ajax, and wasted its powers in reckoning up the sons of Priam. If this be not endured in childish knowledge, in which there is room for that which affords pleasure, how much more intolerable is it heavenly wisdom fa6? And to genealogies haste have end. fa7 He calls them endless, because vain curiosity has no limit, but continually falls from labyrinth to labyrinth. Which produce questions. He judges of doctrine by the fruit; for every tiling that does not edify ought to be rejected, although it has no other fault; and everything that is of no avail but for raising contentions, ought to be doubly condemned. And such are all the subtle questions on which ambitious men exercise their faculties. Let us, therefore, remember, that all doctrines must be tried by this rule, that those which contribute to edification may be approved, and that those which give ground for unprofitable disputes may be rejected as unworthy of the Church of God. If this test had been applied during several centuries, although religion had been stained by many errors, at least that diabolical art of disputing, Which has obtained the appellation of Scholastic Theology, would not have prevailed to so great an extent. For what does that theology contain but contentions or idle speculations, from which no advantage is derived? Accordingly, the more learned a man is in it, we ought to account him the more wretched. I am aware of the plausible excuses by which it is defended, but they will never make out that Paul has spoken falsely in condemning, everything of the sort. Rather than the edification of God. fa8 Subtleties of this description edify in pride, and edify in vanity, but not in God. I He calls it "the edification of God," either because God approves of it, or because it is agreeable to the nature of God. fa9 Which consist in faith He next shews that this edification consists in faith; and by this term he does not exclude the love of our neighbor, or the fear of God, or repentance; for what are all these but fruits of "faith" which always produces the fear of God? Knowing that all the worship of God is founded on faith alone, he therefore reckoned it enough to mention "faith," on which all the rest depend. 1 TIMOTHY 1:5-11 5. Now, the end of the commandment is charity, out of a pure heart and of a good conscience, and of faith unfeigned: 5. Porro finis praecepti est charitas, ex puro corde, et conscientia bona, et fide non simulata. 6. From which some having swerved, have turned aside unto vain jangling; 6. A quibus postquam nonnulli aberrarunt, deflexerunt ad vaniloquium, 7. Desiring to be teachers of the law understanding neither what they say, nor whereof they affirm. 7. Volentes esse legis doctores, non intelligentes quae loquuntur, neque de quibus affirmant. 8. But we know that the law I good, if a man use it lawfully; 8. Scimus autem quod lex bona sit, si quis ea legitime utatur: 9. Knowing this, that the law I not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers for man-slayers, 9. Sciens illud, quod justo non sit lex posita, sed injustis et inobsequentibus, impiis et peccatoribus, irreligiosis et profanis, parricidis et matricidis, homicidis, 10. For whoremongers, for them that defile themselves with mankind, for men - stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; 10. Scortatoribus, masculorum concubitoribus, plagiariis, mendacibus, perjuris, et si quid aliud est, quod sanae doctrinae adversatur; 11. According to the glorious gospel of the blessed God, which was committed to my trust. 11. Secundum Evangelium gloriae beati Dei, quod concreditum est mihi. Those unprincipled men with whom Timothy had to deal boasted of having the law on their side, in consequence of which Paul anticipates, and shews that the law gives them no support but was even opposed to them, and that it agreed perfectly with the gospel which he had taught. The defense set up by them was not unlike that which is pleaded by those who, in the present day, subject the word of God to torture. They tell us that we aim at nothing else than to destroy sacred theology, as if they alone nourished it in their bosom. They spoke of the law in such a manner as to exhibit Paul in an odious light. And what is his reply? In order to scatter those clouds of smoke, fa10 he comes frankly forward, by way of anticipation, and proves that his doctrine is in perfect harmony with the law, and that the law is utterly abused by those who employ it for any other purpose. In like manner, when we now define what is meant by true theology, it is clearly evident that we desire the restoration of that which had been wretchedly torn and disfigured by those triflers who, puffed up by the empty title of theologians, are acquainted with nothing but vapid and unmeaning trifles. Commandment is here put for the law, by taking a part for the whole. Love out of a pure heart. If the law must be directed to this object, that we may be instructed in love, which proceeds from faith and a good conscience, it follows, on the other hand, that they who turn the teaching of it into curious questions are wicked expounders of the law. Besides, it is of no great importance whither the word love be regarded in this passage as relating, to both tables of the law, or only to the second table. we are commanded to love God with our whole heart, and our neighbors as ourselves; but when love is spoken of in Scripture, it is more frequently limited to the second part. On the present occasion I should not hesitate to understand by it the love both of God and of our neighbor, if Paul had employed the word love alone; but when he adds, "faith, and a good conscience, and a pure heart," the interpretation which I am now to give will not be at variance with his intention, and will agree well with the scope of the passage. The sum of the law is this, that are may worship God with true faith and a pure conscience, and that we may love one another. Whosoever turns aside from this corrupts the law of God by twisting it to a different purpose. But here arises a doubt, that Paul appears to prefer "love" to "faith." I reply, they who are of that opinion reason in an excessively childish manner; for, if love is first mentioned, it does not therefore hold the first rank of honor, since Paul shows also that it springs front faith. Now the cause undoubtedly goes before its effect. And if we carefully weights the whole context, what Paul says is of the same import as if he had said, "The law was given to us for this purpose, that it might instruct us in faith, which is the mother of a good conscience and of lose." Thus we must begin with faith, and not with love. "A pure heart" and "a good conscience" do not greatly differ from each other. Both proceed from faith; for, as to a pure heart, it is said that "God purifieth hearts by faith." (<441509>Acts 15:9.) As to a good conscience, Peter declares that it is founded on the resurrection of Christ. (<600321>1 Peter 3:21.) From this passage we also learn that there is no true love where there is not fear of God and uprightness of conscience. Nor is it unworthy of observation that to each of them he adds an epithet; fa11 for, as nothing is more common, so nothing is more easy, than to boast of faith and a good conscience. But how few are there who prove by their actions that they are free from all hypocrisy! Especially it is proper to observe the epithet Which he bestows on "faith," when he calls it faith unfeigned; by which he means that the profession of it is insincere, when we do not perceive a good conscience, and when love is not manifested. Now since the salvation of men rests on faith, and since the perfect worship of God rests on faith and a good conscience and love, we need not wonder if Paul makes the sum of the law to consist of them. 6. From which some having gone astray. He continues to pursue the metaphor of an object or end; for the verb ajstocei~n, the participle of which is here given, signifies to err or go aside from a mark. fa12 Have turned aside to idle talking. This is a remarkable passage, in which he condemns for "idle talking" fa13 all the doctrines which do not aim at this single end, and at the same time points out that the views and thoughts of all who aim at any other object vanish away. It is, indeed, possible that useless trifles may be regarded by many persons with admiration; but the statement of Paul remains unshaken, that everything that does not edify in godliness is mataiologi>a, fa14 "idle talking" We ought; therefore to take the greatest possible care not to seek anything in the holy and sacred word of God but solid edification, lest otherwise he inflict on us severe punishment for abusing it. 7. Wishing to be teachers of the law. He does not reprove those who openly attack the instruction of the law, but those who boast of belonging to the rank of teachers of it. He affirms that such persons have no understanding, because they harass their faculties to no purpose by curious questions. And, at the same time, he rebukes their pride by adding, - Of what things they affirm for none will be found more bold in pronouncing rashly on matters unknown to then. than the teachers of such fables. We see in the present day with what pride and haughtiness the schools of the Sorbonne pronounce their authoritative decisions. And on what subjects? On those which are altogether hidden from the minds of men - which no word of Scripture, and no revelation has ever made known to us. With greater boldness do they affirm their purgatory fa14A than the resurrection of the dead. As to their contrivances about the intercession of the saints, if we do not hold them to be an undoubted oracle, they cry out that the whole of religion is overturned. What shall I say as to their vast labyrinths about the hierarchies of heaven, relationships, and similar contrivances? It is a matter that has no end. The Apostle declares that in all these is fulfilled what is said in a well - known ancient proverb, "Ignorance is rash;" as he says that, "puffed up by their carnal mind, they intrude into things which they know not." (<510218>Colossians 2:18.) 8. Now we know that the law is good. He again anticipates the calumny with which they loaded him; for, whenever he resisted their empty display, they seized on this shield for their defense "What then? Do you wish to have the law buried, and blotted out of the remembrance of men?" In order to repel this calumny, Paul acknowledges that "the law is good," but contends that we are required to make a lawful use of it. Here he argues from the use of cognate terms; for the word lawful (legitimus) is derived from the word law (lex). But he goes still further, and shews that the law agrees excellently with the doctrine which it teaches; and he even directs it against them. 9. That the law is not made for a righteous man. The apostle did not intend to argue about the whole office of the law, but views it in reference to men. It frequently happens that they Who wish to be regarded as the greatest zealots for the law, give evidence by their whole life that they are the greatest despires of it. A remarkable and striking instance of this is found in those who maintain the righteousness of works and defend free - will. 'They have continually in their mouth these words, "Perfect holiness, merits, satisfactions;" but their whole life cries out against them, that they are outrageously wicked and ungodly, that they provoke in every possible way the wrath of God, and fearlessly set his judgment at naught They extol in lofty terms the free choice of good and evil; but they openly shew, by their actions, that they are the slaves of Satan, and are most firmly held by him in the chains of slavery. Having such adversaries, in order to restrain their haughty insolence, Paul remonstrates that the law is, as it were, the sword of God to slay them; and that neither he nor any like him have reason for viewing the law with dread or aversion; for it is not opposed to righteous persons, that is, to the godly and to those who willingly obey God. I am well aware that some learned men draw an ingenious sense. Out of these words; as if Paul were treating theologically about the nature of "the law." They argue that the law has nothing to do with the sons of God, who have been regenerated by the Spirit; because it was not given for righteous persons. But the connection in which these words occur shuts me up to the necessity of giving a more simple interpretation to this statement. He takes for granted the well - known sentiment, that "from bad manners have sprung good laws," and maintains that the law of God was given in order to restrain the licentiousness of wicked men; because they who are good of their own accord do not need the authoritative injunction of the law. A question now arises, "Is there any mortal man who does not belong to this class?" I reply, in this passage Paul gives the appellation "righteous" to those who are not absolutely perfect, (for no such person will be found,) but who, With the strongest desire of their heart, aim at what is good; so that godly desire is to them a kind of voluntary law, without any motive or restraint from another quarter. He therefore wished to repress the impudence of adversaries, who armed themselves with the name of "the law" against godly men, whose whole life exhibits the actual role of the law, since they had very great need of the law, and yet did not care much about it; which is more clearly expressed by the opposite clause. If there be any who refuse to admit that Paul brings an implied or indirect charge against his adversaries as guilty of those wicked acts which lie enumerates, still it will be acknowledged to be a simple repelling of the slander; and if they were animated by a sincere and unfeigned zeal for the law, they ought rather to have made use of their armor for carrying on war with offenses anal crimes, instead of employing it as a pretext for their own ambition and silly talking. For the unrighteous and disobedient. instead of "unrighteous," it would leave been better if translators had made use of the word "lawless;" for the Greek word is ajno>mouv, which does not differ much from the second word in the clause, "disobedient." By sinners he means wicked persons, or those who lead a base and immoral life. For the ungodly and profane. These words might have been fitly rendered "profane and impure;" but I did not wish to be fastidious in matters of little importance. 10. For robbers. The Latin word plagium was employed by ancient writers to denote the carrying off or enticing the slave of another man, or the false sale of a freeman. Those who wish to obtain more full information on this subject may consult authors on the civil law, and especially on the Flavian Law. Here Paul glances at several classes, which include briefly every kind of transgressions. The root is obstinacy and rebellion; which he describes by the first two words. Ungodly and sinners appear to denote transgressors of the first and second table. To these he adds the profane and impure, or those who lead a base and dissolute life. There being chiefly three ways in which men injure their neighbors, namely, violence, dishonesty, and lust, he reproves successively those three ways, as may be easily seen. First, he speaks of violence as manifested by man - slayers and murderers of parents; secondly, he describes shameful uncleanness; and thirdly, he comes down to dishonesty and other crimes. If there is anything else that is contrary to sound doctrine. In this clause he maintains that his gospel is so far from being opposed to the law, that it is a powerful confirmation of it. He declares that by his preaching, he supports that very sentence which the Lord pronounced in his law, against "everything that is contrary to sound doctrine." Hence it follows, that they who depart from the gospel, do not adhere to the spirit of the law, but merely pursue its shadow. Sound doctrine is contrasted with frivolous questions about which he says (<540603>1 Timothy 6:3) that foolish teachers are in an unhealthy condition and which, on account of the effect produced by them, are called diseased. fa15 11. According to the gospel of glory. By calling it "the gospel of glory," that is, "the glorious gospel," he sharply rebukes those who labored to degrade the gospel, in which God displays his glory. He expressly says that it hath been intrusted to him, that all may know that there is no other gospel of God than that which he preaches; and consequently, that all the fables which he formerly rebuked are at variance both with the law and with the gospel of God. 1 TIMOTHY 1:12-13 12. And I thank Christ Jesus our me Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry, 12. Et gratiam habeo, qui me potentum reddidit, Christo Iesu Domino nostro, quod fidelem me judicavit, ponendo in ministerium, 13. Who was before a blasphemer and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. 13. Qui pruis eram blasphemus et persequutor, et violentus, sed et misericordiam adeptus sum, quod ignorans feci in incredulitate. 12. I give thanks. Great is the dignity - of the apostleship, which Paul has claimed for himself; and he could not, looking at his former life, be accounted at all worthy of so high an honor. Accordingly, that he may not be accused of presumption, he comes unavoidably to make mention of his own person, and at once frankly acknowledges his own unworthiness, but nevertheless affirms that he is an Apostle by the grace of God. But he goes further, and turns to his own advantage what appeared to lessen his authority, declaring that the grace of God shines in him so much the more brightly. To our Lord Jesus Christ. When he gives thanks to Christ, he removes that dislike towards him which might have been entertained, and cuts off all ground for putting this question, "Does he deserve, or does he not deserve, so honorable an office?" for, although in himself he has no excellence, yet it is enough that he was chosen by Christ. There are, indeed, many who, under the same form of words, make a Show of humility, but are widely different from the uprightness of Paul, whose intention was, not only to boast courageously in the Lord, but to give up all the glory that was his own. fa16 By putting me into the ministry. Why does he give thanks? Because he has been placed in the ministry; for thence he concludes that he hath been, accounted faithful. Christ does not receive any in the manner that is done by ambitious fa17 people, but selects those only who are well qualified; and therefore all on whom he bestows honor are acknowledged by us to be worthy. For is it inconsistent with this, that Judas, according to the prediction, (<19A908>Psalm 109:8) was elevated for a short time, that he might quickly fall. It was otherwise with Paul, who obtained the honor for a different purpose, and on a different condition, when Christ declared that he should be "a chosen vessel to him." (<440915>Acts 9:15.) But in this manner Paul seems to say that faithfulness, by which he had been previously distinguished, was the cause of his calling. If it were so, the thanksgiving would be hypocritical and contradictory; for he would owe his apostleship not only to God, but to his own merit. I deny, therefore, that the meaning is, that he was admitted to the rank of an apostle, because God had foreseen his faith; for Christ could not foresee in him anything good but what the Father had bestowed on him. Still, therefore, it continues to be true, "Ye have not chosen me, but I have chosen you." (<431516>John 15:16.) On the contrary, he draws from it a proof of his fidelity, that Christ had made him an Apostle; for he declares that they whom Christ makes Apostles must be held to be pronounced faithful by his decrees. In a word, this judicial act is not traced by him to foreknowledge, but rather denotes the testimony which is given to men; as if he had said, "I give thanks to Christ, who, by calling me into the ministry, has openly declared that he approves of my faithfulness." fa18 Who hath made me powerful. He now introduces the mention of another act of the kindness of Christ, that he strengthened him, or "made him powerful." By this expression he does not only mean that he was at first formed" by the hand of God, so as to be well qualified for his office, but he likewise includes the continued bestowal of grace. For it would not have been enough that he was once declared to be faithful, if Christ had not strengthened him by the uninterrupted communication of aid. He acknowledges, therefore, that he is indebted to the grace of Christ on two accounts, because he was once elevated, and because he continues in his office. 13. Who was formerly a blasphemer and Persecutor; a blasphemer against God, a persecutor and oppressor against the Church. We see how candidly he acknowledges that it might be brought against him as a reproach, and how far he is from extenuating his sins, and how, by willingly acknowledging his unworthiness, he magnifies the greatness of the grace of God. Not satisfied with having called himself a "persecutor," he intended to express more fully his rage and cruelty by an additional terns, an oppressor. Because I did it ignorantly in unbelief. "I obtained pardon," said he, "for my unbelief; because it proceeded from ignorance;" for persecution and oppression were nothing else than the fruits of unbelief. But he appears to insinuate that there is no room for pardon, unless when ignorance can be pleaded in excuse. What then? Will God never pardon any one who has sinned knowingly? I reply, we must observe the word unbelief; fa19 for this term limits Paul's statement to the first table of the law. Transgressions of the second table, although they are voluntary, are forgiven; but he who knowingly and willingly breaks the first table sins against the Holy Spirit, because he is in direct opposition to God. He does not err through weakness, but, by rushing wickedly against God, gives a sure proof of his reprobation. And hence may be obtained a definition of the sin against the Holy Ghost; first, that it is open rebellion against God in the transgression of the first table; secondly, that it is a malicious rejection of the truth; for, when the truth of God is not rejected through deliberate malice, the Holy Spirit is not resisted. Lastly, unbelief is here employed as a general term; and malicious design, which is contrasted with ignorance, may be regarded as the point of difference. fa20 Accordingly, they are mistaken who make the sin against the Holy Ghost to consist in the transgression of the second table; and they are also mistaken, who pronounce blind and thoughtless violence to be a crime so heinous. For men commit the sin against the Holy Spirit, when they undertake a voluntary war against God in order to extinguish that light of the Spirit which has been offered to them. This is shocking wickedness and monstrous hardihood. Nor is there room for doubting that, by an implied threatening, he intended to terrify all who had been once enlightened, not to stumble against truth which they knew; because such a fall is destructive and fatal; for if, on account of ignorance, God forgave Paul his blasphemies, they who knowingly and intentionally blaspheme ought not to expect any pardon. But it may be thought that what he now says is to no purpose; for unbelief, which is always blind, can never be unaccompanied by ignorance. I reply, among unbelievers some are so blind that they are deceived by a false imagination of the truth; and in others, while they are blinded, yet malice prevails. Paul was not altogether free from a wicked disposition; but he was hurried along by the thoughtless zeal, so as to think that what he did was right. Thus he was an adversary of Christ, not from deliberate intention, but through mistake and ignorance. The Pharisees, who through a bad conscience slandered Christ, were not entirely free from mistake and ignorance; but they were instigated by ambition, and base hatred of sound doctrine, and even by furious rebellion against God, so that maliciously and intentionally, and not in ignorance, they set themselves in opposition to Christ. fa21 1 TIMOTHY 1:14-17 14. And the grace of our Lord exceeding abundant with faith and love which is in Christ Jesus. 14. Exuberavit autem supra modum gratia Domini nostri, cum fide et dilectione, quae est in Christo Iesu. 15. This is a faithfiml saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners of whom I am chief. 15. Fidelus sermo, et dignus omnino qui accipiatur, quod Christus Iesus venit in mundum, ut peccatores salvos faceret, quorum primus sum ego. 16. Howbeit for tlhis cause I obtained mercy, that in me first Jesus in me might shew forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting 16. Verum ideo misericordiam sum adeptus, ut in me primo ostenderet Iesus Christus omnen clementiam, in exemplar iis, qui credituri essent in ipso in vitam aeternam. 17. Now, unto the King eternal immortal, invisible, the only wise God, be honor and glory for ever Amen. 17. Regi autem saeculorum immortali, invisibili, soli sapienti Deo, honor et gloria in saecula saeculorum. Amen. 14. And the grace of our Lord. He again magnifies the grace of God towards himself, not only for the purpose of removing the dislike of it and testifying his gratitude, but also to employ it as a shield against the slanders of wicked men, whose whole design was to bring down his apostleship to a lower level. When he says that it abounded, and that, too, beyond measure, the statement implies that the remembrance of past transactions was effaced, and so completely swallowed up, that it was no disadvantage to him that God had formerly been gracious to good men. With faith and love. Both may be viewed as referring to God, in this sense, that God showed himself to be true, and gave a manifestation of his love in Christ, when he bestowed his grace upon him. But I prefer a more simple interpretation, that "faith and love" are indications and proofs of that grace which he had mentioned, that it might not be supposed that he boasted needlessly or without good grounds. And, indeed, "faith" is contrasted With unbelief, and "love in Christ" is contrasted with the cruelty which he had exercised towards believers; as if he had said, that God had so completely changed him, that he had become a totally different and new man. Thus from the signs and effects he celebrates in lofty terms the excellence of that grace which must obliterate the remembrance of his former life. 15. It is a faithful saying. After having defended his ministry from slander and unjust accusations, not satisfied with this, he turns to his own advantage what might have been brought against him by his adversaries as a reproach. He shews that it was profitable to the Church that he had been such a person as he actually was before he was called to the apostleship, because Christ, by giving him as a pledge, invited all sinners to the sure hope of obtaining pardon. For when he, who had been a fierce and savage beast, was changed into a Pastor, Christ gave a remarkable display of his grace, from which all might be led to entertain a firm belief that no sinner; how heinous and aggravated so ever might have been his transgressions, had the gate of salvation shut against him. That Christ Jesus came into the world to save sinners. He first brings forward this general statement, and adorns it with a preface, as he is wont to do in matters of vast importance. In the doctrine of religion, indeed, the main point is, to come to Christ, that, being lost in ourselves, we may obtain salvation from him. Let this preface be to our ears like the sound of a trumpet to proclaim the praises of the grace of Christ, in order that we may believe it with a stronger faith. Let it be to us as a seal to impress on our hearts a firm belief of the forgiveness of sins, which otherwise with difficulty finds entrance into the hearts of men. A faithful saying. What was the reason why Paul aroused attention by these words, but because men are always disputing with themselves fa22 about their salvation? For, although God the Father a thousand times offer to us salvation, and although Christ himself preach about his own office, yet we do not on that account cease to tremble, or at least to debate with ourselves if it be actually so. Wherefore, whenever any doubt shall arise in our mind about the forgiveness of sins, let us learn to repel it courageously with this shield, that it is an undoubted truth, and deserves to be received without controversy. To save sinners. The word sinners is emphatic; for they who acknowledge that it is the office of Christ to save, have difficulty in admitting this thought, that such a salvation belongs to "sinners." Our mind is always impelled to look at our worthiness; and as soon as our unworthiness is seen, our confidence sinks. Accordingly, the more any one is oppressed by his sins, let him the more courageously betake himself to Christ, relying on this doctrine, that he came to bring salvation not to the righteous, but to "sinners." It deserves attention, also, that Paul draws an argument from the general office of Christ, in order that what he had lately testified about his own person might not appear to be on account of its novelty. Of whom, I am the first. Beware of thinking that the Apostle, under a presence of modesty, spoke falsely, fa23 for he intended to make a confession not less true than humble, and drawn from the very bottom of his heart. But some will ask, "Why does he, who only erred through ignorance of sound doctrine, and whose whole life, in even other respect, was blameless before men, pronounce himself to be the chief of sinners? I reply, these words inform us how heinous and dreadful a crime unbelief is before God, especially when it is attended by obstinacy and a rage for persecution. (<500306>Philippians 3:6.) With men, indeed, it is easy to extenuate, under the presence of heedless zeal, all that Paul has acknowledged about himself; but God values more highly the obedience of faith than to reckon unbelief, accompanied lay obstinacy, to he a small crime. fa24 We ought carefully to observe this passage, which teaches us, that a man who, before the world, is not only innocent, but eminent for distinguished virtues, and most praiseworthy for his life, yet because he is opposed to the doctrine of the gospel, and on account of the obstinacy of his unbelief, is reckoned one of the most heinous sinners; for hence we may easily conclude of what value before God are all the pompous displays of hypocrites, while they obstinately resist Christ. 16. That in me the first Jesus Christ might shew. When he calls himself the first, he alludes to what he had said a little before, that he was the first fa25 among sinners and, therefore, this word means "chiefly," or, "above all." The Apostle's meaning is, that, from the very beginning, God held out such a pattern as might be visible from a conspicuous and lofty platform, that no one might doubt that he would obtain pardon, provided that he approached to Christ by faith. And, indeed, the distrust entertained by all of us is counteracted, when we thus behold in Paul a visible model of that grace which we desire to see. 17. Now to the King eternal. His amazing vehemence at length breaks out into this exclamation; because he could not find words to express his gratitude; for those sudden bursts occur chiefly when we are constrained to break off the discourse, in consequence of being overpowered by the vastness of the subject. And is there anything more astonishing than Paul's conversion? Yet, at the same time, by his example he reminds us all that we ought never to think of the grace manifested in God's calling fa26 without being. carried to lofty admiration. Eternal, invisible, only wise. This sublime praise of the grace which God had bestowed on him fa27 swallows up the remembrance of his former life. For how great a deep is the glory of God! Those attributes which he ascribes to God, though they belong to him always, yet are admirably adapted to the present occasion. The Apostle calls him the King eternal, not liable to any change; Invisible, because (<540616>1 Timothy 6:16) he dwells in light that is inaccessible; and, lastly, the Only Wise, because he renders foolish, and condemns as vanity, all the wisdom of men. The whole agrees with that conclusion at which he arrives: "O the depth of the riches both of the wisdom and knowledge of God! How incomprehensible are his designs! How unsearchable his ways!" (<451133>Romans 11:33.) He means that the infinite and in comprehensible wisdom of God should he beheld by us with such reverence that, if his works surpass our senses, still we may be restrained by admiration. Yet as to the last epithet Only, it is doubtful whether he means to claim all glory for God alone, or calls him the only wise, or says that he only is God. The second of these meanings is that which I prefer; for it was in fine harmony with his present subject to say, that the understanding of men, whatever it may be, must bend to the secret purpose of God. And yet I do not deny that he affirms that God alone is worthy of all glory; for, while he scatters on his creatures, in every direction, the sparks of his glory, still all glory belongs truly and perfectly to him alone. But either of those meanings implies that there is no glory but that which belongs to God. 1 TIMOTHY 1:18-20 18. This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; 18. Hoc praeceptum commendo tibi, fili Timothee, secundum praecedentes super te prophetias, ut milites in illis bonam militiam; 19. Holding faith, and a good conscience; which some having put away, concerning faith have made shipwreck: 19. Habens fidem et bonam conscientiam; a qua aversi quidam circa fidem naufragium fecerunt: 20. Of whom is Hymeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. 20. Ex quibus sunt Hymenaeus et Alexander, quos tradidi Satanae, ut discant non maledicere. 18. I Recommend to thee this commandment. All that he had introduced about his own person may be viewed as a digression from his subject. Having to arm Timothy with authority, it became necessary for himself to be clothed with the highest authority; and, therefore, he took an early opportunity of refuting an opinion which might have stood in his way. And now, after having proved that his apostleship ought not to be less esteemed by good men, because at one time he fought against the kingdom of Christ, this obstacle being removed, he returns to the course of his exhortation. The commandment, therefore, is the same as he mentioned at the beginning. Son Timothy. By calling him his son, he not only expresses his own warm regard towards him, but also recommends him to others under that name. According he reminds him what kind of testimony he had obtained from the Spirit of God; for it was no small excitement, that his ministry was approved by God, and that he had been called by divine revelation before he was called by the votes of men. "It is disgraceful not to come up to the expectations which men have been led to form; and how much more disgraceful will it be to make void, as far as lies in thy power, the judgment of God?" But we must first ascertain what are the prophecies of which he speaks. Some think that Paul was instructed by revelation to confer the office on Timothy. That I acknowledge to be true, but I add that others made revelations; for it was not without reason that Paul made use of the plural number. Accordingly, we conclude from these words that several prophecies were uttered concerning Timothy, in order to recommend him to the Church. fa28 Being still a young man, he might have been despised on account of his age; and Paul might also have been exposed to calumnies, on account of having ordained youths, before the proper time, to the elder's office. Besides, God had appointed him to great and difficult undertakings; for he was not one of the ordinary rank of ministers, but approached very closely to that of the apostles, and frequently occupied the place of Paul during his absence. It was, therefore, necessary that he should receive an extraordinary testimony, in order to make it manifest that it was not conferred on him at random by men, but that he was chosen by God himself. To be adorned with the applauses of the prophets was not an ordinary occurrence, or one which was common to him along with many persons; but because there were some circumstances to Timothy, it was the will of God that he should not be received by men until he had been previously approved by his own voice; it was the will of God that he should not enter into the exercise of his office until he had been called by the revelations of the prophets. The same thing happened to Paul and Barnabas, (<441302>Acts 13:2,) when they were ordained to be teachers of the Gentiles; for it was a new and uncommon occurrence, and they could not otherwise have escaped the charge of rashness. It will now be objected by some, "If God had formerly declared, by his prophets, what kind of minister Timothy should be, what purpose did it serve to admonish him, to show that he was actually such a person? Could he falsify prophecies which had been uttered by divine revelation? I reply, it could not happen differently from what God had promised; but at the same time it was the duty of Timothy, not to give himself up to sloth and inactivity, but to render a cheerful compliance with the providence of God. It is therefore not without good reason, that Paul, wishing to stimulate him still more, mentions the "prophecies," by which God might be said to have pledged himself on behalf of Timothy; for he was thus reminded of the purpose for which he was called. That thou by them mayest war a good warfare. By this he means that Timothy, relying on such approbation of God, ought to fight more courageously. What is there that either ought to give, or can give us greater cheerfulness than to know that God has appointed us to do what we are doing? These are our arms, these are our weapons of defense, by the aid of which we shall never fail. By the word warfare, he states indirectly, that we must maintain a contest; and this applies universally to all believers, but especially to Christian teachers, who may be said to be standard - bearers and leaders. It is as if he had said, "O Timothy, if thou canst not fulfill thy office without a contest, remember that thou art armed by divine prophecies for cherishing assured hope of victory, and arouse thyself by calling them to remembrance. That warfare which we maintain, having God for our leader, is a good warfare; that is, it is glorious and successful." 19. Having faith and a good conscience. I understand the word faith to be a general term, denoting sound doctrine. In the same sense he afterwards speaks of "the mystery of faith." (<540309>1 Timothy 3:9.) And, indeed, the chief things demanded from a teacher are these two: - that he shall hold by the pure truth of the gospel; and next, that he shall administer it with a good conscience and holiest zeal. Where these are found, all the others will follow of their own accord. From which some having turned aside concerning faith. He shows how necessary it is that faith be accompanied by a good conscience; because, on the other hand, the punishment of a bad conscience is turning aside from the path of duty. They who do not serve God with a sincere and a perfect heart, but give a loose rein to wicked dispositions, even though at first they had a sound understanding, come to lose it altogether. This passage ought to be carefully observed. We know that the treasure of sound doctrine is invaluable, and therefore there is nothing that we ought to dread more than to have it taken from us. But Paul here informs us, that there is only one way of keeping it safe; and that is, to secure it by the locks and bars of a good conscience. This is what we experience every day; for how comes it that there are so many who, laying aside the gospel, rush into wicked sects, or become involved in monstrous errors? It is because, by this kind of blindness, God punishes hypocrisy; as, on the other hand, a genuine fear of God gives strength for perseverance. Hence we may learn two lessons. First, Teachers and ministers of the gospel, and, through them all the churches are taught with what horror they ought to regard a hypocritical and deceitful profession of true doctrine, when they learn that it is so severely punished. Secondly, this passage removes the offense by which so many persons are greatly distressed, when they perceive that some, who formerly professed their attachment to Christ and to the gospel, not only fall back into their former superstitions but (which is far worse) are bewildered and captivated by monstrous errors. For by such examples, God openly supports the majesty of the gospel, and openly shows that he cannot at all endure the profanation of it. And this is what experience has taught us in every age. All the errors that love existed in the Christian Church from the beginning, proceeded from this source, that in some persons, ambition, and in others, covetousness, extinguished the true fear of God. A bad conscience is, therefore, the mother of all heresies; and we see that a vast number of persons, who had not sincerely and honestly embraced the faith, are hurried along, like brute boasts, into the reveries of the Epicureans, so that their hypocrisy is exposed And not only so, but contempt of God is universally prevalent, and the licentious and disgraceful lives of almost all ranks show that there is either none at all, or the smallest possible potion of integrity in the world; so that them is very great reason to fear lest the light which had been kindled may be speedily extinguished, and God may leave the pure understanding of the gospel to be possessed by very few. Have made shipwreck: The metaphor taken from shipwreck is highly appropriate; for it suggests to us, that, if we wish to arrive safely at the harbor, our course must be guided by a good conscience, otherwise there is danger of "shipwreck;" that is, there is danger lost faith be sunk by a bad conscience, as by a whirlpool in a stormy sea. fa28A 20. Of whom are Hymenaeus and Alexander. The former will be again mentioned in the Second Epistle, in which the kind of "shipwreck" which he made is likewise described; for he said that the resurrection was past. (<550217>2 Timothy 2:17-18.) There is reason to believe that Alexander also was bewitched by an error so absurd. And shall we wonder at the present day, if any are deceived by the various enchantments of Satan, when we see that one of Paul's companions perished by so dreadful a fall? He mentions both of them to Timothy as persons whom he knew. For my own part, I have no doubt that this is the same Alexander that is mentioned by Luke, and who attempted, but without success, to quell the commotion. Now he was an Ephesian, and we have said that this Epistle was chiefly written for the sake of the Ephesians. We now learn what was his end; and hearing it, let us keep possession of our faith by a good conscience, that we may hold it safe to the last. Whom I have delivered to Satan. As I mentioned in the exposition of another passage, (<460505>1 Corinthians 5:5,) there are some who interpret this to mean that extraordinary chastisement was inflicted on those persons; and they view this as referring to duna>meiv, "the powers" mentioned by Paul in the same Epistle. (<461228>1 Corinthians 12:28.) For, as the apostles were endowed with the gift of healing, in order to testify the favor and kindness of God towards the godly, so against wicked and rebellious persons they wore armed with power, either to deliver them to the devil to be tormented, or to inflict on them other chastisements. Of this "power," Peter gave a display in Ananias and Sapphira, (<440501>Acts 5:1,) and Paul in the magician Bar - Jesus. (<441306>Acts 13:6.) But, for my own part, I choose rather to explain it as relating to excommunication; for the opinion that the incestuous Corinthian received any other chastisement than excommunication is not supported by any probable conjecture. And, if by excommunicating him, Paul delivered him to Satan, why should not the same mode of expression have a similar import in this passage? Besides, it explains very well the force of excommunication; for, since in the Church Christ holds the seat of his kingdom, out of the Church there is nothing but the dominion of Satan. Accordingly, he who is cast out of the Church must be placed, for a time, under the tyranny of Satan, until, being reconciled to the Church, he return to Christ. I make one exception, that, on account of the enormity of the offense, he might have pronounced a sentence of perpetual excommunication against them; but on that point I would not venture to make a positive assertion. That they may learn not to blaspheme. What is the meaning of this last clause? For one who has been cast out of the Church takes upon himself greater freedom of acting, because, being freed from the yoke of ordinary discipline, he breaks out into louder insolence. I reply, to whatever extent they may indulge in their wickedness, yet the gate will be shut against them, so that they shall not contaminate the flock; for the greatest injury done by wicked men is, when they mingle with others under the presence of holding the same faith. The power of doing injury is taken from them, when they are branded with public infamy, so that none are so simple as not to know that these are irreligious and detestable men, and therefore their society is shunned by all. Sometimes, too, it happens that - being struck down by this mark of disgrace which has been put upon them - they become less daring and obstinate; and therefore, although this remedy sometimes renders them more wicked, yet it is not always ineffectual for subduing their fierceness. CHAPTER 2 1 TIMOTHY 2:1-4 1.I exhort therefore, that, first of all, supplications, prayers, intercessions and giving of thanks, be made for all men. 1. Adbortor igitur, ut ante omnia fiant deprecationes, obsecrationes, interpellationes, gratiarum actiones pro omnibus hominibus, 2. For kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. 2. Pro regibus et omnibus in eminentia constitutis, ut placidam et quietam vitam degamus cum omni pietate et honestate. 3. For this is good and acceptable in the sight of God our Savior; 3. Hoc enim bonum et acceptum coram Salvatore nostro Deo, 4. Who will have all men to be saved, and to come unto the knowledge of the truth. 4. Qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire. 1. I exhort therefore. These exercises of godliness maintain and even strengthen us in the sincere worship and fear of God, and cherish the good conscience of which he had spoken. Not inappropriately does he make use of the word therefore, to denote an inference; for those exhortations depend on the preceding commandment. That, above all, prayers be made. First, he speaks of public prayers, which he enjoins to be offered, not only for believers, but for all mankind. Some might reason thus with themselves: "Why should we be anxious about the salvation of unbelievers, with whom we have no connection? Is it not enough, if we, who are brethren, pray mutually for our brethren, and recommend to God the whole of his Church? for we have nothing to do with strangers." This perverse view Paul meets, and enjoins the Ephesians to include in their prayers all men, and not to limit them to the body of the Church. What is the difference between three out of the four kinds which Paul enumerates, I own that I do not thoroughly understand. The view given by Augustine, who twists Paul's words so as to denote ceremonial observances customary at that time, is quite childish. A simpler exposition is given by those who think that "requests" are when we ask to be delivered from what is evil; "prayers," when we desire to obtain something profitable; and "supplications," when we deplore before God injuries which we have endured. Yet for my own part, I do not draw the difference so ingeniously; or, at least, I prefer another way of distinguishing them. Proseucai< is the Greek word for every kind of prayer; and deh>seiv denotes those forms of petitions in which something definite is asked. In this way the two words agree with each other, as genus and species. jEnteu>xeiv is the word commonly used by Paul to signify those prayers which we offer for one another. The word used for it in the Latin Translation is "intercessiones," intercessions. Yet Plato, in his second dialogue, styled Alcibiades, uses it in a different sense, to moan a definite petition offered by a person for himself; and in the very inscription of the book, and in many passages, he shows plainly, as I have said, that proseuch< is a general term. fa29 But not to dwell longer than is proper on a matter that is not essential, Paul, in my own opinion, simply enjoins that, whenever public prayers are offered, petitions and supplications should be made for all men, even for those who at present are not at all related to us. And yet this heaping up of words is not superfluous; but Paul appears to me purposely to join together three terms for the same purpose, in order to recommend more warmly, and urge more strongly, earnest and constant prayer. We know now sluggish we are in this religious duty; and therefore we need not wonder if, for the purpose of arousing us to it, the Holy Spirit, by the mouth of Paul, employs various excitements. And thanksgivings. As to this term, there is no obscurity security; for, as he bids us make supplication to God for the salvation of unbelievers, so also to give thanks on account of their prosperity and success. That wonderful goodness which he shews every day, when "he maketh his sun to rise on the good and the bad," (<400545>Matthew 5:45,) is worthy of being praised; and our love of our neighbor ought also to extend to those who are unworthy of it. 2. For kings. He expressly mentions kings and other magistrates because, more than all others, they might be hated by Christians. All the magistrates who existed at that time were so many sworn enemies of Christ; and therefore this thought might occur to them, that they ought not to pray for those who devoted all their power and all their wealth to fight against the kingdom of Christ, the extension of which is above all things desirable. The apostle meets this difficulty, and expressly enjoins Christians to pray for them also. And, indeed, the depravity of men is not a reason why God's ordinance should not be loved. Accordingly, seeing that God appointed magistrates and princes for the preservation of mankind, however much they fall short of the divine appointment, still we must not on that account cease to love what belongs to God, and to desire that it may remain in force. That is the reason why believers, in whatever country they live, must not only obey the laws and the government of magistrates, but likewise in their prayers supplicate God for their salvation. Jeremiah said to the Israelites, "Pray for the peace of Babylon, for in their peace ye shall have peace." (<242907>Jeremiah 29:7.) The universal doctrine is this, that we should desire the continuance and peaceful condition of those governments which have been appointed by God. That we may lead a peaceful and quiet life. By exhibiting the advantage, he holds out an additional inducement, for he enumerates the fruits which are yielded to us by a well regulated government. The first is a peaceful life; for magistrates are armed with the sword, in order to keep us in peace. If they did not restrain the hardihood of wicked men, every place would be full of robberies and murders. The true way of maintaining peace, therefore, is, when every one obtains what is his own, and the violence of the more powerful is kept under restraint. With all godliness and decency. The second fruit is the preservation of godliness, that is, when magistrates give themselves to promote religion, to maintain the worship of God, and to take care that sacred ordinances be observed with due reverence. The third fruit is the care of public decency; for it is also the business of magistrates to prevent men from abandoning themselves to brutal filthiness or flagitious conduct, but, on the contrary, to promote decency and moderation. If these three things are taken away, what will be the condition of human life? If, therefore, we are at all moved by solicitude about the peace of society, or godliness, or decency, let us remember that we ought also to be solicitous about those through whose agency we obtain such distinguished benefits. Hence we conclude, that fanatics, who wish to have magistrates taken away, are destitute of all humanity, and breathe nothing but cruel barbarism. How different is it to say, that we ought to pray for kings, in order that justice and decency may prevail, and to say, that not only the name of kingly power, but all government, is opposed to religion! We have the Spirit of God for the Author of the former sentiment, and therefore the latter must be from the Devil. If any one ask, Ought we to pray for kings, from whom we obtain none of these advantages? I answer, the object of our prayer is, that, guided by the Spirit of God, they may begin to impart to us those benefits of which they formerly deprived us. It is our duty, therefore, not only to pray for those who are already worthy, but we must pray to God that he may make bad men good. We must always hold by this principle, that magistrates were appointed by God for the protection of religion, as well as of the peace and decency of society, in exactly the same manner that the earth is appointed to produce food. fa30 Accordingly, in like manner as, when we pray to God for our daily bread, we ask him to make the earth fertile by his blessing; so in those benefits of which we have already spoken, we ought to consider the ordinary means which he has appointed by his providence for bestowing them. To this must be added, that, if we are deprived of those benefits the communication of which Paul assigns to magistrates, that is through our own fault. It is the wrath of God that renders magistrates useless to us, in the same manner that it renders the earth barren; and, therefore, we ought to pray for the removal of those chastisements which have been brought upon us by our sins. On the other hand, princes, and all who hold the office of magistracy, are here reminded of their duty. It is not enough, if, by giving to every one what is due, they restrain all acts of violence, and maintain peace; but they must likewise endeavor to promote religion, and to regulate morals by wholesome discipline. The exhortation of David (<190212>Psalm 2:12) to "kiss the Son," and the prophecy of Isaiah, that they shall be nursing - fathers of the Church, (<234923>Isaiah 49:23,) are not without meaning; and, therefore, they have no right to fatter themselves, if they neglect to lend their assistance to maintain the worship of God. 3. For this is good and acceptable before God. After having taught that what he enjoined is useful, he now brings forward a stronger argument - that it pleases God; for when we know what His will, this ought to have the force of all possible reasons. By good he means what is proper and lawful; and, since the will of God is the rule by which all our duties must be regulated, he proves that it is right because it pleases God. This passage is highly worthy of observation; and, first, we draw from it the general doctrine, that the true rule for acting well and properly is to look to the will of God, and not to undertake anything but what he approves. Next, there is likewise laid down a rule for godly prayer, that we should follow God as our leader, and that all our prayer should be regulated by his will and command. If due force had been allowed to this argument, the prayers of Papists, in the present day, would not have abounded with so many corruptions. For how will they prove that they have the authority of God for having recourse to dead men as their intercessors, or for praying for the dead? In short, in all their form of prayer, what can they point out that is pleasing to God? 4. Who wishes that all men may be saved. Here follows a confirmation of the second argument; and what is more reasonable than that all our prayers should be in conformity with this decree of God? And may come to the acknowledgment of the truth. Lastly, he demonstrates that God has at heart the salvation of all, because he invites all to the acknowledgment of his truth. This belongs to that kind of argument in which the cause is: proved from the effect; for, if "the gospel is the power of God for salvation to every one that believeth," (<450116>Romans 1:16,) it is certain that all those to whom the gospel is addressed are invited to the hope of eternal life. In short, as the calling is a proof of the secret election, so they whom God makes partakers of his gospel are admitted by him to possess salvation; because the gospel reveals to us the righteousness of God, which is a sure entrance into life. Hence we see the childish folly of those who represent this passage to be opposed to predestination. "If God" say they, "wishes all men indiscriminately to be saved, it is false that some are predestined by his eternal purpose to salvation, and others to perdition." They might have had some ground for saying this, if Paul were speaking here about individual men; although even then we should not have wanted the means of replying to their argument; for, although the: will of God ought not to be judged from his secret decrees, when he reveals them to us by outward signs, yet it does not therefore follow that he has not determined with himself what he intends to do as to every individual man. But I say nothing on that subject, because it has nothing to do with this passage; for the Apostle simply means, that there is no people and no rank in the world that is excluded from salvation; because God wishes that the gospel should be proclaimed to all without exception. Now the preaching of the gospel gives life; and hence he justly concludes that God invites all equally to partake salvation. But the present discourse relates to classes of men, and not to individual persons; for his sole object is, to include in this number princes and foreign nations. That God wishes the doctrine of salvation to be enjoyed by them as well as others, is evident from the passages already quoted, and from other passages of a similar nature. Not without good reason was it said, "Now, kings, understand," and again, in the same Psalm, "I will give thee the Gentiles for an inheritance, and the ends of the earth for a possession." (<190208>Psalm 2:8-10.) In a word, Paul intended to shew that it is our duty to consider, not what kind of persons the princes at that time were, but what God wished them to be. Now the duty arising: out of that love which we owe to our neighbor is, to be solicitous and to do our endeavor for the salvation of all whom God includes in his calling, and to testify this by godly prayers. With the same view does he call God our Savior; for whence do we obtain salvation but from the undeserved kindness of God? Now the same God who has already made us partakers of salvation may sometime extend his grace to them also. He who hath already drawn us to him may draw them along with us. The Apostle takes for granted that God will do so, because it had been thus foretold by the predictions of the prophets, concerning all ranks and all nations. 1 TIMOTHY 2:5-7 5. For there is one God, and one mediator between God and men, the man Christ Jesus, 5. Unus enim Deus, unus et Mediator Dei et hominum, homo Christus Iesus, 6. Who gave himself for all, to be testified in due time. 6. Qui dedit semetipsum pretium redemtionis pro omnibus, (ut esset) testimonium temporibus suis, 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 faith and in verity. 7. In quod positus sum praeco et Apostolus: veritatem dico in Christo, non menitor, Doctor Gentium in fide et veritate. 5. For there is one God. This argument might, at first sight, appear to be not very strong, that God wishes all men to be saved, because he is one; if a transition had not been made from God to men. Chrysostom - and, after him, others - view it in this sense, that there are not many gods, as idolaters imagine. But I think that Paul's design was different, and that there is here an implied comparison of one God with the whole world and with various nations, out of which comparison arises a view of both, as they mutually regard each other. In like manner the Apostle says, "Is he the God of the Jews only? Is he not also of the Gentiles? Yea, it is one God who justifieth the circumcision by faith, and the uncircumcision through faith.' (<450329>Romans 3:29.) Accordingly, whatever diversity might at that time exist among men, because many ranks and many nations were strangers to faith, Paul brings to the remembrance of believers the unity of God, that they may know that they are connected with all, because there is one God of all - that they may know that they who are under the power of the same God are not excluded for ever from the hope of salvation. And one Mediator between God and men. This clause is of a similar import with the former; for, as there is one God, the Creator and Father of all, so he says that there is but one Mediator, fa31 through whom we have access to the Father; and that this Mediator was given, not only to one nation, or to a small number of persons of some particular rank, but to all; because the fruit of the sacrifice, by which he made atonement for sins, extends to all. More especially because a large portion of the world was at that time alienated from God, he expressly mentions the Mediator, through whom they that were afar off now approach. The universal term all must always be referred to classes: of men, and not to persons; as if he had said, that not only Jews, but Gentiles also, not only persons of humble rank, but princes also, were redeemed by the death of Christ. Since, therefore, he wishes the benefit of his death to be common to all, an insult is offered to him by those who, by their opinion, shut out any person from the hope of salvation. The man Christ Jesus. When he declares that he is "a man," the Apostle does not deny that the Mediator is God, but, intending to point out the bond of our union with God, he mentions the human nature rather than the divine. This ought to be carefully observed. From the beginning, men, by contriving for themselves this or that mediator, departed farther from God; and the reason was, that, being prejudiced in favor of this error, that God was at a great distance from them, they knew not to what hand to turn. Paul remedies this evil, when he represents God as present with us; for he has descended even to us, so that we do not need to seek him above the clouds. The same thing is said in <580415>Hebrews 4:15, "We have not a high priest who cannot sympathize within our infirmities, for in all things he was tempted." And, indeed, if this were deeply impressed on the hearts of all, that the Son of God holds out to us the hand of a brother, and that we are united to him by the fellowship of our nature, in order that, out of our low condition, he may raise us to heaven; who would not choose to keep by this straight road, instead of wandering in uncertain and stormy paths! Accordingly, whenever we ought to pray to God, if we call to remembrance that exalted and unapproachable majesty, that we may not be driven back by the dread of it, let us, at the same time, remember "the man Christ," who gently invites us, and takes us, as it were, by the hand, in order that the Father, who had been the object of terror and alarm, may be reconciled by him and rendered friendly to us. This is the only key to open for us the gate of the heavenly kingdom, that we may appear in the presence of God with confidence. Hence we see, that Satan has, in all ages, followed this course, for the purpose of leading men astray from the right path. I say nothing of the various devices by which, before the coming of Christ, he alienated the minds of men, to contrive methods of approaching to God. At the very commencement of the Christian Church, when Christ, with so excellent a pledge, was fresh in their remembrance, and while the earth was still ringing with that delightfully sweet word from his mouth, "Come to me, all ye that labor and are heavy laden, and I will give you rest," (<401128>Matthew 11:28,) there were, nevertheless, some persons skilled in deception, who thrust angels into his room as mediators; which is evident from <510218>Colossians 2:18. But what Satan, at that time, contrived secretly, he carried to such a pitch, during the times of Popery, that scarcely one person in a thousand acknowledged Christ, even in words, to be the Mediator. And while the name was buried, still more was the reality unknown. Now that God has raised up good and faithful teachers, who have labored to restore and bring to the remembrance of men what ought to have been one of the best - known principles of our faith, the sophists of the Church of Rome have resorted to every contrivance for darkening a point so clear. First, the name is so hateful to them, that, if any one mentions Christ as Mediator, without taking notice of the saints, he instantly falls under a suspicion of heresy. But, because they do not venture to reject altogether what Paul teaches in this passage, they evade it by a foolish exposition, that he is called "one Mediator," not "the only Mediator." As if the Apostle had mentioned God as one out of a vast multitude of gods; for the two clauses are closely connected, that "there is one God and one Mediator;" and therefore they who make Christ one out of many mediators must apply the same interpretation in speaking of God. Would they rise to such a height of impudence, if they were not impelled by blind rage to crush the glory of Christ? There are others who think themselves more acute, and who lay down this distinction, that Christ is the only Mediator of redemption, while they pronounce the saints to be mediators of intercession. But the folly of these interpreters is reproved by the scope of the passage, in which the Apostle speaks expressly about prayer. The Holy Spirit commands us to pray for all, because our only Mediator admits all to come to him; just as by his death he reconciled all to the Father. And yet they who thus, with daring sacrilege, strip Christ of his honor, wish to be regarded as Christians. But it is objected that this has the appearance of contradiction; for in this very passage Paul enjoins us to intercede for others, while, in the Epistle to the Romans, he declares that intercession belongs to Christ alone. (<450834>Romans 8:34.) I reply, the intercessions of the saints, by which they aid each other in their addresses to God, do not contradict the doctrine, that all have but one Intercessor; for no man's prayers are heard either in behalf of himself, or in behalf of another, unless he rely on Christ as his advocate. When we intercede for one another, this is so far from setting aside the intercession of Christ, as belonging to him alone, that the chief reliance is given, and the chief reference made, to that very intercession. Some person will perhaps think, that it will, therefore, be easy for us to come to an agreement with the Papists, if they place below the only intercession of Christ, all that they ascribe to the saints. This is not the case; for the reason why they transfer to the saints the office of interceding is, that they imagine that otherwise we are destitute of an advocate. It is a common opinion among them, that we need intercessors, because in ourselves we are unworthy of appearing in the presence of God. By speaking in this manner, they deprive Christ of his honor. Besides, it is a shocking blasphemy, to ascribe to saints such excellence as would procure for us the favor of God: and all the prophets, and apostles, and martyrs, and even the angels themselves - are so far from making any pretension to this, that they too have need of the same intercession as ourselves. Again, it is a mere dream, originating in their own brain, that the dead intercede for us; and, therefore, to found our prayers on this is altogether to withdraw our trust from calling upon God. But Paul lays down, as the rule for calling on God in a proper manner, faith grounded on the word of God. (<451017>Romans 10:17.) Justly, therefore, everything that men contrive, in the exercise of their own thoughts, without the authority of the word of God, is rejected by us. But not to dwell on this subject longer than the exposition of the passage demands, let it be summed up in this manner; that they who have actually learned the office of Christ will be satisfied with having him alone, and that none will make mediators at their own pleasure but those who neither know God nor Christ. Hence I conclude, that the doctrine of the Papists - which darkens, and almost buries, the intercession of Christ, and introduces pretended intercessors without any support from Scripture - is full of wicked distrust, and also of wicked rashness. 6. Who gave himself a ransom for all. fa32 The mention of redemption in this passage is not superfluous; for there is a necessary connection between the two things, the sacrifice of the death of Christ, and his continual intercession. (<450834>Romans 8:34.) These are the two parts of his priesthood; for, when Christ is called our priest, it is in this sense, that he once made atonement for our sins by his death, that he might reconcile us to God; and now having entered into the sanctuary of heaven, he appears in presence of the Father, in order to obtain grace for us, that we may be heard in his name. (<19B004>Psalm 110:4; <580717>Hebrews 7:17.) So much the more does he expose the wicked sacrilege of the Papists, who, by making dead saints to be companions of Christ in this affair, transfer to them likewise the glory of the priesthood. Read the fourth chapter of the Epistle to the Hebrews, towards the conclusion, and the beginning of the fifth chapter, and you will find what I maintain, that the intercession by which God is reconciled to us is founded on the sacrifice; which, indeed, is demonstrated by the whole system of the ancient priesthood. It follows, therefore, that it is impossible to take from Christ any part of the office of intercession, and bestow it on others, without stripping him of the title of priesthood. Besides, when the Apostle calls him ajnti>lutron, "a ransom," fa33 he overthrows all other satisfactions. Yet I am not ignorant of the injurious devices of the Papists, who pretend that the price of redemption, which Christ paid by his death, is applied to us in baptism, so that original sin is effaced, and that afterwards we are reconciled to God by satisfactions. In this way they limit to a small period of time, and to a single class, that benefit which was universal and perpetual. But a full illustration of this subject will be found in the Institutes. That there might be a testimony in due time; that is, in order that this grace might be revealed at the appointed time. The phrase, for all, which the Apostle had used, might have given rise to the question, "Why then had God chosen a peculiar people, if he revealed himself as a reconciled Father to all without distinction, and if the one redemption through Christ was common to all?" He cuts off all ground for that question, by referring to the purpose of God the season fa34 for revealing his grace. For if we are not astonished that in winter, the trees are stripped of their foliage, the field are covered with snow, and the meadows are stiff with frost, and that, by the genial warmth of spring, what appeared for a time to be dead, begins to revive, because God appointed the seasons to follow in succession; why should we not allow the same authority to his providence in other: matters? Shall we accuse God of instability, because he brings forward, at the proper time, what he had always determined, and settled in his own mind? Accordingly, although it came upon the world suddenly and was altogether unexpected, that Christ was revealed as a Redeemer to Jews and Gentiles, without distinction; let as not think that it was sudden with respect to God but, on the contrary, let us learn to subject all our sense to his wonderful providence. The consequence will be, that there will be nothing that comes from him which shall not appear to us to be highly seasonable. On that account this admonition frequently occurs in the writings of Paul and especially when he treats of the calling of the Gentiles, by which, at that time, on account of its novelty, many persons were startled and almost confounded. They who are not satisfied with this solution, that God, by his hidden wisdom, arranged the succession of the seasons, will one day feel, that, at the time when they think that he was idle, he was framing a hell for inquisitive persons. 7. For which I have been appointed. That it may not be thought that he makes rash assertions - as many are wont to do - on a subject which he did not well understand, he affirms that God had appointed him for this purpose, that he might bring the Gentiles, who had formerly been alienated from the kingdom of God, to have a share in the gospel; for his apostleship was a sure foundation of the divine calling. And on this account he labors very hard in asserting it, as there are many who received it with no small difficulty. I speak the truth in Christ, I do not lie. He employs an oath, or protestation, as in a matter of extraordinary weigh and importance, that he is a teacher of the Gentiles, and that in faith and truth. These two things denote a good conscience, but still it must rest on the certainty of the will of God. Thus he means, that he preaches the gospel to the Gentiles, not only with pure affection, but also with an upright and fearless conscience; because he does nothing but by the command of God. 1 TIMOTHY 2:8-10 8. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. 8. Volo igitur orare viros in omni loco, sustollentes puras manus, absque ira et disceptatione. 9. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or costly array; 9. Consimiliter et mulieres in amictu decoro cum verecundia et temperantia ornare semetipsas, non tortis crinibus, aut auro, aut margaritis, aut vestitu sumptuoso; 10. But (which becometh women professing godliness) with good works. 10. Sed, quod decet mulieres porfitentes pietatem, per bona opera. 8. I wish therefore that men may pray. This inference depends on the preceding statement; for, as we saw in the Epistle to the Galatians, we must receive "the Spirit of adoption," in order that we may call on God in a proper manner. Thus, after having exhibited the grace of Christ to all, and after having mentioned that he was given to the Gentiles for the express purpose, that they might enjoy the same benefit of redemption in common with the Jews, he invites all in the same manner to pray; for faith leads to calling on God. Hence, at <451509>Romans 15:9, he proves the calling of the Gentiles by these passages. "Let the Gentiles rejoice with his people." (<196705>Psalm 67:5.) Again, "All ye Gentiles, praise God.', (<19B701>Psalm 117:1.) Again, "I will confess to thee among the Gentiles." (<191849>Psalm 18:49.) The material argument holds good, from faith to prayer, and from prayer to faith, whether we reason from the cause to the effect, or from the effect to the cause. This is worthy of observation, because it reminds us that God reveals himself to us in his word, that we may call upon him; and this is the chief exercise of faith. In every place. This expression is of the same import as in the beginning of the First Epistle to the Corinthians, "with all that in every place call on the name of Jesus Christ our Lord," (<460102>1 Corinthians 1:2,) so that there is now no difference between Gentile and Jew, between Greek and barbarian, because all in common have God as their Father; and in Christ is now fulfilled what Malachi had foretold, that not only in Judea, but throughout the whole world, pure sacrifices are offered. (<390111>Malachi 1:11.) Lifting up pure hands. As if he had said, "Provided that it be accompanied by a good conscience, there will be nothing to prevent all the nations from calling upon God everywhere. But he has employed the sign instead of the reality, for "pure hands" are the expressions of a pure heart; just as, on the contrary, Isaiah rebukes the Jews for lifting up "bloody hands," when he attacks their cruelty. (<230115>Isaiah 1:15.) Besides, this attitude has been generally used in worship during all ages; for it is a feeling which nature has implanted in us, when we ask God, to look upwards, and has always been so strong, that even idolaters themselves, although in other respects they make a god of images of wood and stone, still retained the custom of lifting up their hands to heaven. Let us therefore learn that the attitude is in accordance with true godliness, provided that it be attended by the corresponding truth which is represented by it, namely, that, having been informed that we ought to seek God in heaven, first, we should form no conception of Him that is earthly or carnal; and, secondly, that we should lay aside carnal affections, so that nothing may prevent our hearts from rising above the world. But idolaters and hypocrites, when they lift up their hands in prayer, are apes; for while they profess, by the outward symbol, that their minds are raised upwards, the former are fixed on wood and stone, as if God were shut up in them, and the latter, wrapped up either in useless: anxieties, or in wicked thoughts, cleave to the earth; and therefore, by a gesture of an opposite meaning, fa35 they bear testimony against themselves. Without wrath. Some explain this to mean a burst of indignation, when the conscience fights with itself, and, so to speak, quarrels with God which usually happens when adversity presses heavily upon us; for then we are displease that God does not send us immediate assistance, and are agitated by impatience. Faith is also shaken by various assaults; for, in consequence of his assistance not being visible, we are seized with doubts, whether or not he cares about us, or wishes us to be saved, and things of that nature. They who take this view think that the word disputing denotes that alarm which arises from doubt. Thus, according to them, the meaning would be, that we should pray with a peaceful conscience and assured confidence. Chrysostom and others think that the apostle here demands that our minds should be calm and free from all uneasy feelings both towards God and towards men; because there is nothing that tends more to hinder pure calling on God than quarrels and strife. On this account Christ enjoins, that if any man be at variance with his brother, he shall go and be reconciled to him before offering his gift on the altar. For my part, I acknowledge that both of these views are just; but when I take into consideration the context of this passage, I have no doubt that Paul had his eye on the disputes which arose out of the indignation of the Jews at having the Gentiles made equal to themselves, in consequence of which they raised a controversy about the calling of the Gentiles, and went so far as to reject and exclude them from the participation of grace. Paul therefore wishes that debates of this nature should be put down, and that all the children of God of every nation and country should pray with one heart. Yet there is nothing to restrain us from drawing from this particular statement a general doctrine. 9. In like manner also women. As he enjoined men to lift up pure hands, so he now prescribes the manner in which women ought to prepare for praying aright. And there appears to be an implied contrast between those virtues which he recommends and the outward sanctification of the Jews; for he intimates that there is no profane place, nor any from which both men and women may not draw near to God, provided they are not excluded by their vices. He intended to embrace the opportunity of correcting a vice to which women are almost always prone, and which perhaps at Ephesus, being a city of vast wealth and extensive merchandise, especially abounded. That vice is - excessive eagerness and desire to be richly dressed. He wishes therefore that their dress should be regulated by modesty and sobriety; for luxury and immoderate expense arise from a desire to make a display either for the sake of pride or of departure from chastity. And hence we ought to derive the rule of moderation; for, since dress is an indifferent matter, (as all outward matters are,) it is difficult to; assign a fixed limit, how far we ought to go. Magistrates may indeed make laws, by means of which a rage for superfluous expenditure shall be in some measure restrained; but godly teachers, whose business it is to guide the consciences, ought always to keep in view the end of lawful use. This at least will be settled beyond all controversy, that every thing in dress which is not in accordance with modesty and sobriety must be disapproved. Yet we must always begin with the dispositions; for where debauchery reigns within, there will be no chastity; and where ambition reigns within, there will be no modesty in the outward dress. But because hypocrites commonly avail themselves of all the pretexts that they can find for concealing their wicked dispositions, we are under the necessity of pointing out what meets the eye. It would be great baseness to deny the appropriateness of modesty as the peculiar and constant ornament of virtuous and chaste women, or the duty of all to observe moderation. Whatever is opposed to these virtues it will be in vain to excuse. He expressly censures certain kinds of superfluity, such as curled hair, jewels, and golden rings; not that the use of gold or of jewels is expressly forbidden, but that, wherever they are prominently displayed, these things commonly draw along with them the other evils which I have mentioned, and arise from ambition or from want of chastity as their source. 10. Which becometh women; for undoubtedly the dress of a virtuous and godly woman must differ from that of a strumpet. What he has laid down are marks of distinction; and if piety must be testified by works, this profession ought also to be visible in chaste and becoming dress. 1 TIMOTHY 2:11-15 11. Let the woman learn in silence with all subjection. 11. Mulier in quiete discat, cum omni subjectione. 12. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 12. Docere autem muliere non permitto, neque auctoritatem sibi sumere in virum, sed quietam esse. 13. For Adam was first formed, then Eve. 13. Adam enim creatus fuit prior, deinde Eva. 14. And Adam was not deceived; but the woman, being deceived, was in the transgression. 14. Et Adam no fuit deceptus; sed mulier decepta transgressionis rea fuit. 15. Notwithstanding she shall be saved in child - bearing, if they continue in the faith, and charity, and holiness, with sobriety. 15. Servabitur autem per generationem, si manserit in fide, et caritate, et sanctificatione, cum temperantia. 11. Let a woman learn in quietness. After having spoken of dress, he now adds with what modesty women ought to conduct themselves in the holy assembly. And first he bids them learn quietly; for quietness means silence, that they may not talk upon them to speak in public. This he immediately explains more clearly, by forbidding them to teach. 12. But I suffer not a woman to teach. Not that he takes from them the charge of instructing their family, but only excludes them from the office of teaching, which God has committed to men only. On this subject we have explained our views in the exposition of the First Epistle to the Corinthians. fa36 If any one bring forward, by way of objection, Deborah (<070404>Judges 4:4) and others of the same class, of whom we read that they were at one time appointed by the commend of God to govern the people, the answer is easy. Extraordinary acts done by God do not overturn the ordinary rules of government, by which he intended that we should be bound. Accordingly, if women at one time held the office of prophets and teachers, and that too when they were supernaturally called to it by the Spirit of God, He who is above all law might do this; but, being a peculiar case, fa37 this is not opposed to the constant and ordinary system of government. He adds - what is closely allied to the office of teaching - and not to assume authority over the man; for the very reason, why they are forbidden to teach, is, that it is not permitted by their condition. They are subject, and to teach implies the rank of power or authority. Yet it may be thought that there is no great force in this argument; because even prophets and teachers are subject to kings and to other magistrates. I reply, there is no absurdity in the same person commanding and likewise obeying, when viewed in different relations. But this does not apply to the case of woman, who by nature (that is, by the ordinary law of God) is formed to obey; for gunaikokrati>a (the government of women) has always been regarded by all wise persons as a monstrous thing; and, therefore, so to speak, it will be a mingling of heaven and earth, if women usurp the right to teach. Accordingly, he bids them be "quiet," that is, keep within their own rank. fa38 13. For Adam was first created. He assigns two reasons why women ought to be subject to men; because not only did God enact this law at the beginning, but he also inflicted it as a punishment on the woman. (<010316>Genesis 3:16.) He accordingly shews that, although mankind had stood in their first and original uprightness, the true order of nature, which proceeded from the command of God, bears that women shall be subject. Nor is this inconsistent with the fact, that Adam, by falling from his first dignity, deprived himself of his authority; for in the ruins, which followed sin, there still linger some remains of the divine blessing, and it was not proper that woman, by her own fault, should make her condition better than before. fa39 Yet the reason that Paul Assigns, that woman was second in the order of creation, appears not to be a very strong argument in favor of her subjection; for John the Baptist was before Christ in the order of time, and yet was greatly inferior in rank. But although Paul does not state all the circumstances which are related by Moses, yet he intended that his readers should take them into consideration. Now Moses shews that the woman was created afterwards, in order that she might be a kind of appendage to the man; and that she was joined to the man on the express condition, that she should be at hand to render obedience to him. (<010221>Genesis 2:21.) Since, therefore, God did not create two chiefs of equal power, but added to the man an inferior aid, the Apostle justly reminds us of that order of creation in which the eternal and inviolable appointment of God is strikingly displayed. 14. And Adam was not deceived. He alludes to the punishment inflicted on the woman: "Because thou hast obeyed the voice of the serpent, thou shalt be subject to the authority of thy husband, and thy desire shall be to him." fa40 (<010316>Genesis 3:16.) Because she had given fatal advice, it was right that she should learn that she was under the power and will of another; and because she had drawn her husband aside from the command of God, it was right that she should be deprived of all liberty and placed under the yoke. Besides, the Apostle does not rest his argument entirely or absolutely on the cause of the transgression, but founds it on the sentence which was pronounced by God. Yet it may be thought that these two statements are somewhat contradictory that the subjection of the woman is the punishment of her transgression, and yet that it was imposed on her from the creation; for thence it will follow, that she was doomed to servitude before she sinned. I reply, there is nothing to hinder that the condition of obeying should be natural from the beginning, and that afterwards the accidental condition of serving should come into existence; so that the subjection was now less voluntary and agreeable than it had formerly been. Again, this passage has given to some people an occasion for affirming that Adam did not fall by means of error, but that he was only overcome by the allurements of his wife. Accordingly, they think that the woman only was deceived by the wiles of the devil, to believe that she and her husband would be like the gods; But that Adam was not at all persuaded of this, but tasted the fruit in order to please his wife. But it is easy to refute this opinion; for, if Adam had not given credit to the falsehood of Satan, God would not have reproached him: "Behold, Adam is become like one of us." (<010322>Genesis 3:22.) There are other reasons of which I say nothing; for there needs not a long refutation of an error which does not rest on any probable conjecture. By these words Paul does not mean that Adam was not entangled by the same deceitfulness of the devil, fa41 but that the cause or source of the transgression proceeded from Eve. 15. But she shall be saved. The weakness of the sex renders women more suspicious and timid, and the preceding statement might greatly terrify and alarm the strongest minds. For these reasons he modifies what he had said by adding a consolation; for the Spirit of God does not accuse or reproach us, in order to triumph over us, When we are covered with shame, but, when we have been cast down, immediately raises us up. It might have the effect (as I have already said) of striking terror into the minds of women, fa42 when they were informed that the destruction of the whole human race was attributed to them; for what will be this condemnation? especially when their subjection, as a testimony of the wrath of God, is constantly placed before their eyes. Accordingly, Paul, in order to comfort them and render their condition tolerable, informs them that they continue to enjoy the hope of salvation, though they suffer a temporal punishment. It is proper to observe that the good effect of this consolation is twofold. First, by the hope of salvation held out to them, they are prevented from falling into despair through alarm at the mention of their guilt. Secondly, they become accustomed to endure calmly and patiently the necessity of servitude, so as to submit willingly to their husbands, when they are informed that this kind of obedience is both profitable to themselves and acceptable to God. If this passage be tortured, as Papists are wont to do, to support the righteousness of works, the answer is easy. The Apostle does not argue here about the cause of salvation, and therefore we cannot and must not infer from these words what works deserve; but they only shew in what way God conducts us to salvation, to which he has appointed us through his grace. Through child-bearing. To censorious men it might appear absurd, for an Apostle of Christ not only to exhort women to give attention to the birth of offspring, but to press this work as religious and holy to such an extent as to represent it in the light of the means of procuring salvation. Nay, we even see with what reproaches the conjugal bed has been slandered by hypocrites, who wished to be thought more holy than all other men. But there is no difficulty in replying to these sneers of the ungodly. First, here the Apostle does not speak merely about having children, but about enduring all the distresses, which are manifold and severe, both in the birth and in the rearing of children. Secondly, whatever hypocrites or wise men of the world may think of it, when a woman, considering to what she has been called, submits to the condition which God has assigned to her, and does not refuse to endure the pains, or rather the fearful anguish, of parturition, or anxiety about her offspring, or anything else that belongs to her duty, God values this obedience more highly than if, in some other manner, she made a great display of heroic virtues, while she refused to obey the calling of God. To this must be added, that no consolation could be more appropriate or more efficacious then to shew that the very means (so to speak) of procuring salvation are found in the punishment itself. If they continue in faith. In consequence of the old translation having used the expression, "the birth of children," it has been commonly thought that this clause refers to the children. But the term used by Paul to denote "child-bearing" is a single word, teknogoni>a, and therefore it must refer to the women. As to the verb being plural, and the noun singular, this involves no difficulty; for an indefinite noun, at least when it denotes a multitude, has the force of a collective noun, and therefore easily admits a change from the singular to the plural number. Besides, that he might not represent all the virtue of women as included in the duties of marriage, immediately afterwards he adds greater virtues, in which it is proper that godly women should excel, that they may differ from irreligious women. Even: "child - bearing" is obedience acceptable to God, only so far as it proceeds from faith and love. To these two he adds sanctification, which includes all the purity of life which becomes Christian women. Lastly follows sobriety, which he formerly mentioned, while he was speaking about dress; but now he extends it more widely to the other parts of life. CHAPTER 3 1 TIMOTHY 3:1-7 1. This is a true saying, If a man desire the office of a bishop, he desireth a good work. 1. Certus sermo, si quis episcopatum appetit, praeclarum opus desiderat. 2. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach;. 2. Oportet ergo Episcopum irreprehensibilem esse, unius uxoris maritum, sobrium, temperantem, compositum, (vel, honestum,) hospitalem, aptum ad docendum. 3. Not given to wine, no striker, not greedy of filthy lucre: but patient, not a brawler, not covetous; 3. Non vinolentum, (vel, ferocem,) non percussorem, non turpiter lucri cupidum, sed aequum, alienum a pugnis, alienum ab avaritia. 4. One that ruleth well his own house, having his children in subjection with all gravity, 4. Qui domui suae bene praesit, qui filios habeat in subjectione, cum omni reverentia. 5. (For if a man know not how to rule his own house, how shall he take care of the church of God?) 5. Quodsi quis propriae domui praeesse non novit, ecclesiam Dei quomodo curabit? 6. Not a novice, lest, being lifted in up with pride, he fall into the condemnation of the devil. 6. Non novicium, ne inflatus in condemnationem incidat diaboli. 7. Moreover, he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. 7. Oportet autem illum et bonum testimonium habere ab extraneis, ne in probum incidat et laqueum diaboli. 1. It is a true saying. Chrysostom thinks, that this is the conclusion of the preceding doctrine. But I do not approve of the opinion; for Paul commonly makes use of this form of expression as a prelude to what he is about to introduce, Besides, in the former discourse there was no need of so strong an affirmation; but what he is now about to say, is somewhat more weighty. Let these words, therefore, be received as a preface intended to point out the importance of the subject; for Paul now begins a new discourse about ordaining pastors, and appointing the government of the Church. If any one desireth the office of a bishop. fa43 Having forbidden women to teach, he now takes occasion to speak of the office of a bishop. First, that it may be more clearly seen that it was not without reason that he refused to allow women to undertake so arduous a work; secondly, that it might not be thought that, by excluding women only, he admitted all men indiscriminately; and, thirdly, because it was highly proper that Timothy and others should be reminded what conscientious watchfulness ought to be used in the election of bishops. Thus the context, in my opinion, is as if Paul had said, that so far are women from being fit for undertaking so excellent an office, that not even men ought to be admitted into it without distinction. He desireth an excellent work. The Apostle affirms that this is no inconsiderable work, such as any man might venture to undertake. When he says that it is kalo>v, I have no doubt that he alludes to the ancient Greek proverb, often quoted by Plato, du>skola ta< kala>, which means that "those things which are excellent, are also arduous and difficult;" and thus he unites difficulty with excellence, or rather he argues thus, that it does not belong to every person to discharge the office of a bishop, because it is a thing of great value. I think that Paul's meaning is now sufficiently clear; though none of the commentators, so far as I perceive, have understood it. The general meaning is, that a selection ought to be made in admitting bishops, because it is a laborious and difficult charge; and that they who aim at it should carefully consider with themselves, whether or not they were able to bear so heavy a burden. Ignorance is always rash; and a mature knowledge of things makes a man modest. How comes it that they who have neither ability nor wisdom often aspire so confidently to hold the reins of government, but because they rush forward with their eyes shut? On this subject Quintilian remarked, that the ignorant speak boldly, while the greatest orators tremble. For the purpose of restraining such rashness in desiring the office of a bishop, Paul states, first, that this is not an indolent rank, but a work; and next, that it is not any kind of work, but excellent, and therefore toilsome and full of difficulty, as it actually is. It is no light matter to be a representative of the Son of God, in discharging an office of such magnitude, the object of which is to erect and extend the kingdom of God, to procure the salvation of souls which the Lord himself hath purchased with his own blood, and to govern the Church, which is God's inheritance. But it is not my intention at present to make a sermon, and Paul will again glance at this subject in the next chapter. Here a question arises: "Is it lawful, in any way, to desire the office of a bishop?" On the one hand, it appears to be highly improper for any one to anticipate, by his wish, the calling of God, and yet Paul, while he censures a rash desire, seems to permit it to be desired with prudence and modesty. I reply, if ambition is condemned in other matters, much more severely ought it to be condemned in "the office of a bishop." But Paul speaks of a godly desire, by which holy men wish to employ that knowledge of doctrine which they possess for the edification of the Church. For, if it were altogether unlawful to desire the office of a teacher, why should they who spend all their youth in reading the Holy Scriptures prepare themselves by learning? What are the theological schools but nurseries of pastors? Accordingly, they who have been thus instructed not only may lawfully devote themselves and their labors to God by a voluntary offering, but even ought to do so, and that too, before they have been admitted unto the office; provided that, nevertheless, they do not trust themselves forward, and do not, even by their own wish, make themselves bishops, but are only ready to discharge the office, if their labors shall be required. And if it turn out that, according to the lawful order; they are not called, let them know that such was the will of God, and let them not take it in that others have been preferred to them. But they who, without any selfish motive, shall have no other wish than to serve God and the Church, will be affected in this manner; and, at the same time, will have such modesty that they will not be at all envious, if others be preferred to them as being more worthy. If any one object, that the government of the Church is a matter of so great difficulty, that it ought rather to strike terror into the minds of persons of sound judgment than to excite them to desire it. I reply, that the desire of great men does not rest on confidence of their own industry or virtue, but on the assistance of "God, from whom is our sufficiency," as Paul says elsewhere. (<470305>2 Corinthians 3:5.) At the same time, it is necessary to observe what it is that Paul calls "the office of a bishop;" and so much the more, because the ancients were led away, by the custom of their times, from the true meaning; for, while Paul includes generally all pastors, they understand a bishop to be one who was elected out of each college to preside over his brethren. Let us remember, therefore, that this word is of the same import as if he had called them ministers, or pastors, or presbyters. fa44 2. A bishop, therefore, must be blameless. The particle therefore confirms the exposition which I have given; for, on account of the dignity of the office, he concludes that it is requisite that he be a man endowed with rare gifts, and not any person taken out of