@1Ti 4:1-16. PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM.
The "mystery of iniquity" here alluded to, and already working (@2Th 2:7), stands opposed to the "mystery of godliness" just mentioned (@1Ti 3:16).
1. Now--Greek, "But." In contrast to the "mystery of godliness."
the Spirit--speaking by the prophets in the Church (whose prophecies
rested on those of the Old Testament, @Da 7:25 8:23, &c.
@Da 11:30, as also on those of Jesus in the New Testament,
@Mt 24:11-24), and also by Paul himself, @2Th 2:3
(with whom accord @2Pe 3:3 1Jo 2:18 Jude 1:18).
expressly--"in plain words." This shows that he refers to prophecies
of the Spirit then lying before him.
in the latter times--in the times
following upon the times in which he is now writing. Not some remote
future, but times immediately subsequent, the beginnings of the
apostasy being already discernible (@Ac 20:29): these are the
forerunners of "the last days" (@2Ti 3:1).
depart from the faith--The apostasy was to be within the Church, the
faithful one becoming the harlot. In @2Th 2:3 (written earlier), the
apostasy of the Jews from God (joining the heathen against Christianity)
is the groundwork on which the prophecy rises; whereas here, in the
Pastoral Epistles, the prophecy is connected with Gnostic errors, the
seeds of which had already been sown in the Church [AUBERLEN]
(@2Ti 2:18). Apollonius Tyanæus, a heretic, came to Ephesus in the
lifetime of Timothy.
giving heed--(@1Ti 1:4 Tit 1:14).
seducing spirits--working in the heretical teachers. @1Jo 4:2,3,6,
"the spirit of error," opposed to "the spirit of truth," "the Spirit"
which "speaketh" in the true prophets against them.
doctrines of devils--literally "teachings of (that is suggested by)
demons." @Jas 3:15, "wisdom . . . devilish"; @2Co 11:15, "Satan's
ministers."
2. Rather translate, "Through (literally, 'in'; the element
in which the apostasy has place) the hypocrisy of lying speakers";
this expresses the means through which "some shall (be led to)
depart from the faith," namely, the reigned sanctity of the seducers
(compare "deceivers," @Tit 1:10).
having their conscience seared--Greek, "having their own conscience," &c., that is, not only "speaking lies" to others, but
also having their own conscience seared. Professing to lead others
to holiness, their own conscience is all the while defiled. Bad
consciences always have recourse to hypocrisy. As faith and a
good conscience are joined (@1Ti 1:5); so hypocrisy
(that is, unbelief, @Mt 24:5,51;
compare @Lu 12:46) and a
bad conscience here. THEODORET
explains like English Version, "seared," as implying their extreme
insensibility; the effect of
cauterizing being to deaden sensation. The Greek, however, primarily
means "branded" with the consciousness of crimes committed against their
better knowledge and conscience, like so many scars burnt in by a
branding iron: Compare @Tit 1:15 3:11, "condemned of himself." They
are conscious of the brand within, and yet with a hypocritical show of
sanctity, they strive to seduce others. As "a seal" is used in a good
sense (@2Ti 2:19), so "a brand" in a bad sense. The image is taken
from the branding of criminals.
3. Sensuality leads to false spiritualism. Their own inward impurity
is reflected in their eyes in the world without them, and hence their
asceticism (@Tit 1:14,15) [WIESINGER].
By a spurious spiritualism
(@2Ti 2:18), which made moral perfection consist in abstinence from
outward things, they pretended to attain to a higher perfection.
@Mt 19:10-12 (compare @1Co 7:8,26,38) gave a seeming handle to
their "forbidding marriage" (contrast @1Ti 5:14); and the Old
Testament distinction as to clean and unclean, gave a pretext for
teaching to "abstain from meats" (compare @Col 2:16,17,20-23). As
these Judaizing Gnostics combined the harlot or apostate Old Testament
Church with the beast (@Re 17:3), or Gnostic spiritualizing
anti-Christianity, so Rome's Judaizing elements (@1Ti 4:3) shall
ultimately be combined with the open worldly-wise anti-Christianity of
the false prophet or beast
(@1Ti 6:20,21 Col 2:8 1Jo 4:1-3 Re 13:12-15). Austerity gained for
them a show of sanctity while preaching false doctrine (@Col 2:23).
EUSEBIUS [Ecclesiastical History, 4.29] quotes from
IRENÆUS [1.28]
a statement that Saturninus, Marcion, and the Encratites preached
abstinence from marriage and animal meats. Paul prophetically warns
against such notions, the seeds of which already were being sown
(@1Ti 6:20 2Ti 2:17,18).
to be received--Greek, "to be partaken of."
of them--literally, (created and designed) "for them," Though
all (even the unbelieving, @Ps 104:14 Mt 5:45) are partakers in
these foods created by God, "they which believe" alone fulfil God's
design in creation by partaking of them with thanksgiving; as
opposed to those who abstain from them, or in partaking of them, do
not do so with thanksgiving. The unbelieving have not the designed
use of such foods by reason of their "conscience being defiled"
(@Tit 1:15). The children of God alone "inherit the earth"; for
obedience is the necessary qualification (as it was in the original
grant of the earth to Adam), which they alone possess.
and know the truth--explanatory and defining who are "they which
believe." Translate as Greek, "and have full knowledge of the
truth" (see on Php 1:9). Thus
he contradicts the assumption of
superior knowledge and higher moral perfection, put forward by the
heretics, on the ground of their abstinence from marriage and meats.
"The truth" stands in opposition to their "lies"
(@1Ti 4:2).
4, 5. Translate as Greek, "Because" (expressing a reason resting
on an objective fact; or, as here, a Scripture quotation)--"For"
(a reason resting on something subjective in the writer's mind).
every creature . . . good--(@Ge 1:31 Ro 14:14,20). A refutation
by anticipation of the Gnostic opposition to creation: the seeds of
which were now lurking latently in the Church. Judaism
(@Ac 10:11-16 1Co 10:25,26) was the starting-point of the error as
to meats: Oriental Gnosis added new elements. The old Gnostic heresy is
now almost extinct; but its remains in the celibacy of Rome's
priesthood, and in its fasts from animal meats, enjoined under the
penalty of mortal sin, remain.
if . . . with thanksgiving--Meats, though pure in
themselves, become impure by being received with an unthankful mind
(@Ro 14:6 Tit 1:15).
5. sanctified--"hallowed"; set apart as holy for the use of believing
men: separated from "the creature," which is under
the bondage of vanity and corruption (@Ro 8:19, &c.). Just as
in the Lord's Supper, the thanksgiving prayer sanctifies the elements,
separating them from their naturally alien position in relation to the
spiritual world, and transferring them to their true relation to the
new life. So in every use of the creature, thanksgiving prayer has
the same effect, and ought always to be used (@1Co 10:30,31).
by the word of God and prayer--that is, "by means of
intercessory prayer" (so the Greek)--that is,
consecratory prayer in behalf
of "the creature" or food--that prayer mainly consisting of "the word of
God." The Apostolic Constitutions [7.49], give this ancient grace,
almost wholly consisting of Scripture, "Blessed art thou, O Lord, who
feedest me from my youth, who givest food to all flesh: Fill our hearts
with joy and gladness, that we, having all sufficiency, may abound unto
every good work in Christ Jesus our Lord, through whom glory, honour,
and might, be to thee for ever. Amen." In the case of inspired men, "the
word of God" would refer to their inspired prayers
(@1Ki 17:1);
but as Paul speaks in general, including uninspired men's thanksgiving
for meals, the "word of God" more probably refers to the Scripture
words used in thanksgiving prayers.
6. If thou put . . . in remembrance--rather as Greek, "If thou
suggest to (bring under the notice of) the brethren," &c.
these things--namely, the truths stated in @1Ti 4:4,5, in
opposition to the errors foretold, @1Ti 4:1-3.
minister--"servant."
nourished up--The Greek is present, not past: "continually being nourished in" (@2Ti 1:5 3:14,15).
the words of faith--rather, "the words of the faith" (compare
@1Ti 4:12).
good doctrine--"the good teaching." Explanatory of "the faith,"
in opposition to the "teachings of demons" (English Version, "doctrines of devils," @1Ti 4:1) which Timothy was to counteract.
Compare "sound doctrine" (@1Ti 1:10 6:3 Tit 1:9 2:1).
whereunto thou hast attained--"the course of which thou hast
followed"; hast followed along by tracing its course and
accompanying it [ALFORD]. Thou hast begun to follow up
[BENGEL]. The
same Greek occurs, "thou hast fully known" (@2Ti 3:10), "having
had perfect understanding" (@Lu 1:3). It is an undesigned
coincidence that the Greek verb is used only by Paul and
Paul's companion, Luke.
7. refuse--reject, avoid, have nothing to do with (@2Ti 2:23 Tit 3:10).
old wives' fables--anile myths (@1Ti 1:4,9 Tit 1:14). They are
"profane," because leading away from "godliness" or "piety"
(@1Ti 1:4-7 6:20 2Ti 2:16 Tit 1:1,2).
exercise thyself--literally, "exercise thyself" as one undergoing
training in a gymnasium. Let thy self-discipline be not in ascetical
exercises as the false teachers (@1Ti 4:3,8; compare
@2Ti 2:22,23 Heb 5:14 12:11), but with a view to godliness or
"piety" (@1Ti 6:11,12).
8. profiteth little--Greek, "profiteth to (but) a small extent."
Paul does not deny that fasting and abstinence from conjugal intercourse
for a time, with a view to reaching the inward man through the outward,
do profit somewhat, @Ac 13:3 1Co 7:5,7 9:26,27 (though in its
degenerate form, asceticism, dwelling solely on what is outward,
@1Ti 4:3, is not only not profitable but injurious). Timothy seems
to have had a leaning to such outward self-discipline (compare
@1Ti 5:23). Paul, therefore, while not disapproving of this in its
due proportion and place, shows the vast superiority of godliness or
piety, as being profitable not merely "to a small extent," but
unto all things; for, having its seat within, it extends thence to
the whole outward life of a man. Not unto one portion only of his being,
but to every portion of it, bodily and spiritual, temporal and eternal
[ALFORD]. "He who has piety (which is 'profitable unto all things')
wants nothing needed to his well-being, even though he be without those
helps which, 'to a small extent,' bodily exercise furnishes"
[CALVIN]. "Piety," which is the end for which thou art to
"exercise thyself" (@1Ti 4:7), is the essential thing: the means
are secondary.
having promise, &c.--Translate as Greek, "Having promise of life,
that which now is, and that which is to come." "Life" in its truest and
best sense now and hereafter (@2Ti 1:1). Length of life now so far
as it is really good for the believer; life in its truest enjoyments and
employments now, and life blessed and eternal hereafter
(@Mt 6:33 Mr 10:29,30). "Now in this time"
(@Ps 84:11 112:1-10 Ro 8:28 1Co 3:21,22, "all things are
yours . . . the world, life . . . things present, things to come").
Christianity, which seems to aim only at our happiness hereafter,
effectually promotes it here (@1Ti 6:6 2Pe 1:3). Compare Solomon's
prayer and the answer (@1Ki 3:7-13).
9. (@1Ti 1:15). This verse (Greek), "faithful is the saying," &c. confirms the assertion as to the "promise" attached to "godliness," @1Ti 4:8, and forms a prefatory introduction to @1Ti 4:10, which is joined to @1Ti 4:9 by "For." So @2Ti 2:11. Godly men seem to suffer loss as to this life: Paul hereby refutes the notion [BENGEL]. "God is the Saviour specially of those that believe" (@1Ti 4:10), both as to "the life that now is," and also as to "the life which is to come" (@1Ti 4:8).
10. therefore--Greek, "with a view to this." The reason why "we both ('both' is omitted in the oldest manuscripts) labor (endure
hardship) and suffer reproach (some oldest manuscripts read 'strive') is
because we have rested, and do rest our hope, on the living (and
therefore, life-giving, @1Ti 4:8) God."
Saviour--even in this life (@1Ti 4:8).
specially of those that believe--Their "labor and reproach" are not
inconsistent with their having from the living God, their Saviour, even
the present life (@Mr 10:30, "a hundred fold now in this time . . .
with persecutions"), much more the life to come. If God is in a sense
"Saviour" of unbelievers (@1Ti 2:4, that is, is willing to be so
everlastingly, and is temporally here their Preserver and
Benefactor), much more of believers. He is the Saviour of all men
potentially (@1Ti 1:15); of believers alone effectually.
11. These truths, to the exclusion of those useless and even injurious teachings (@1Ti 4:1-8), while weighing well thyself, charge also upon others.
12. Let no man despise thy youth--Act so as to be respected in spite
of thy youth (@1Co 16:11 Tit 2:15); compare "youthful" as to Timothy
(@2Ti 2:22). He was but a mere youth when he joined Paul
(@Ac 16:1-3). Eleven years had elapsed since then to the time
subsequent to Paul's first imprisonment. He was, therefore, still young;
especially in comparison with Paul, whose place he was filling; also in
relation to elderly presbyters whom he should "entreat as a father"
(@1Ti 5:1), and generally in respect to his duties in rebuking,
exhorting, and ordaining (@1Ti 3:1), which ordinarily accord best
with an elderly person (@1Ti 5:19).
be thou an example--Greek, "become a pattern" (@Tit 2:7);
the true way of making men not to despise (slight, or disregard) thy
youth.
in word--in all that thou sayest in public and private.
conversation--that is, "behavior" the Old English sense of the
word.
in charity . . . faith--the two cardinal principles of the Christian
(@Ga 5:6). The oldest manuscripts omit, "in spirit."
in purity--simplicity of holy motive followed out in consistency of
holy action [ALFORD] (@1Ti 5:22 2Co 6:6 Jas 3:17 4:8 1Pe 1:22).
13. Till I come--when Timothy's commission would be superseded for
the time by the presence of the apostle himself (@1Ti 1:3 3:14).
reading--especially in the public congregation. The practice of
reading Scripture was transferred from the Jewish synagogue to the
Christian Church (@Lu 4:16-20 Ac 13:15 15:21 2Co 3:14). The New
Testament Gospel and Epistles being recognized as inspired by those who
had the gift of discerning spirits, were from the first, according
as they were written, read along with the Old Testament in the Church
(@1Th 5:21,27 Col 4:16), [JUSTIN
MARTYR, Apology, 1.67]. I think
that while public reading is the prominent thought, the Spirit
intended also to teach that Scripture reading in private should be "the
fountain of all wisdom from which pastors ought to draw whatever they
bring before their flock" [ALFORD].
exhortation--addressed to the feelings and will with a view to the
regulation of the conduct.
doctrine--Greek (ministerial), "teaching" or instruction. Addressed to the understanding, so as to impart knowledge
(@1Ti 6:2 Ro 12:7,8). Whether in public or private, exhortation and instruction should be based on Scripture reading.
14. Neglect not the gift--by letting it lie unused. In @2Ti 1:6
the gift is represented as a spark of the Spirit lying within him,
and sure to smoulder by neglect, the stirring up or keeping in
lively exercise of which depends on the will of him on whom it is
bestowed (@Mt 25:18,25,27,28). The charism or spiritual gift,
is that of the Spirit which qualified him for "the work of an
evangelist" (@Eph 4:11 2Ti 4:5), or perhaps
the gift of discerning spirits, specially needed in his function of
ordaining, as overseer [BISHOP
HINDS].
given thee--by God (@1Co 12:4,6).
by prophecy--that is, by the Holy Spirit, at his general ordination,
or else consecration, to the special see of Ephesus, speaking through
the prophets God's will to give him the graces needed to qualify him for
his work (@1Ti 1:18 Ac 13:1-3).
with . . . laying on of . . . hands--So in Joshua's case
(@Nu 27:18-20 De 34:9). The gift was connected with the symbolical
act of laying on hands. But the Greek "with" implies that the
presbyter's laying on hands was the mere accompaniment of the
conferring of the gift. "By" (@2Ti 1:6) implies that Paul's laying on his hands was the actual instrument of its being conferred.
of the presbytery--In @2Ti 1:6 the apostle mentions only
his own laying on of hands. But there his aim is to remind Timothy
specially of the part he himself took in imparting to him the gift.
Here he mentions the fact, quite consistent with the other, that the
neighboring presbyters took part in the ordination or consecration, he,
however, taking the foremost part. Paul, though having the general
oversight of the elders everywhere, was an elder himself
(@1Pe 5:1 2Jo 1:1). The Jewish council was composed of the elders of
the Church (the presbytery, @Lu 22:66 Ac 22:5), and a presiding
rabbi; so the Christian Church was composed of apostles, elders, and a
president (@Ac 15:16). As the president of the synagogue was of the
same order as his presbyters, so the bishop was of the same order as his
presbyters. At the ordination of the president of the synagogue there
were always three presbyters present to lay on hands, so the early
Church canons required three bishops to be present at the consecration
of a bishop. As the president of the synagogue, so the bishop of the
Church alone could ordain, he acting as the representative, and in the
name of the whole presbytery [VITRINGA]. So, in the Anglican Church, the
bishop ordains, the presbyters or priests present joining with him in
laying on hands.
15. Meditate--Greek, "Meditate
CAREFULLY upon"
(@Ps 1:2 119:15; compare "Isaac," @Ge 24:63).
these things--(@1Ti 4:12-14). As food would not nourish without
digestion, which assimilates the food to the substance of the body, so
spiritual food, in order to benefit us, needs to be appropriated by
prayerful meditation.
give thyself wholly to--literally,
"BE in these things"; let them
engross thee wholly; be wholly absorbed in them.
Entire self-dedication, as in other pursuits, so especially in
religion, is the secret of proficiency. There are changes as to all
other studies, fashionable to-day, out of fashion to-morrow; this study
alone is never obsolete, and when made the all-engrossing aim sanctifies
all other studies. The exercise of the ministry threatens the spirit of
the ministry, unless it be sustained within. The minister must be first
his own scholar before he can be another's teacher.
profiting--Greek, "progress" towards perfection in the Christian
life, and especially towards the fullest realization of the ideal of a
Christian minister (@1Ti 4:12).
may appear to all--not for thy glory, but for the winning of souls
(@Mt 5:16).
16. Take heed--Give heed (@Ac 3:5).
thyself, and . . . doctrine--"and unto thy teaching." The two
requisites of a good pastor: His teaching will be of no avail unless his
own life accord with it; and his own purity of life is not enough unless
he be diligent in teaching [CALVIN]. This verse is a summary of
@1Ti 4:12.
continue in them--(@2Ti 3:14).
in doing this--not "by doing this," as though he could save
himself by works.
thou shalt . . . save thyself, and them that hear thee--(@Eze 33:9 Jas 5:20). In performing faithfully his duty to others, the
minister is promoting his own salvation. Indeed he cannot "give heed
unto the teaching" of others, unless he be at the same time "giving heed
unto himself."