Text -- 1 Timothy 4:1-9 (NET)

Timothy’s Ministry in the Later Times

4:1 Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings, 4:2 influenced by the hypocrisy of liars whose consciences are seared. 4:3 They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. 4:4 For every creation of God is good and no food is to be rejected if it is received with thanksgiving. 4:5 For it is sanctified by God’s word and by prayer. 4:6 By pointing out such things to the brothers and sisters, you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed. 4:7 But reject those myths fit only for the godless and gullible, and train yourself for godliness. 4:8 For “physical exercise has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come.” 4:9 This saying is trustworthy and deserves full acceptance.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Ti 4:1

Expressly ( rētōs ).

Late adverb, here alone in N.T., from verbal adjective rētos (from root reō ). The reference is to the Holy Spirit, but whether to O.T. prophecy (Act 1:16) or to some Christian utterance (2Th 2:2; 1Co 14:1.) we do not know. Parry recalls the words of Jesus in Mat 24:10, Mat 24:24.

Robertson: 1Ti 4:1

In later times ( en husterois kairois ).

Old adjective (Mat 21:31) usually as adverb, husteron (Mat 4:2). Relative time from the prediction, now coming true (a present danger).

Robertson: 1Ti 4:1

Some shall fall away ( apostēsontai tines ).

Future middle of aphistēmi , intransitive use, shall stand off from, to fall away, apostatize (2Co 12:8).

Robertson: 1Ti 4:1

From the faith ( tēs pisteōs ).

Ablative case (separation). Not creed, but faith in God through Christ.

Robertson: 1Ti 4:1

Giving heed ( prosechontes ).

Supply ton noun (the mind) as in 1Ti 3:8.

Robertson: 1Ti 4:1

Seducing spirits ( pneumasin planois ).

Old adjective (planē , wandering), here active sense (deceiving). As substantive in 2Co 6:8. Probably some heathen or the worst of the Gnostics.

Robertson: 1Ti 4:1

Doctrines of devils ( didaskaliais daimoniōn ).

"Teachings of daimons ."Definite explanation of the preceding. Cf. 1Co 10:20.

Robertson: 1Ti 4:2

Through the hypocrisy of men that speak lies ( en hupokrisei pseudologōn ).

For hupokrisis , see note on Gal 2:13. Pseudologos (pseudēs , legō ) Koiné[28928]š word from Aristophanes on. Here only in N.T. "A good classical word for liars on a large scale"(Parry).

Robertson: 1Ti 4:2

Branded in their own conscience as with a hot iron ( kekaustēriasmenōn tēn idian suneidēsin ).

Accusative case suneidēsin retained with the perfect passive participle of kaustēriazō , a rare verb only here and once in Strabo. Branded with the mark of Satan (2Ti 2:26) as Paul was with the marks of Christ (Gal 6:17). Agreeing in case with pseudologōn .

Robertson: 1Ti 4:3

Forbidding to marry ( kōluontōn gamein ).

Present active participle of common verb kōluō , to hinder, genitive case agreeing with pseudologōn . See note on Col 2:16, Col 2:21., where Paul condemns the ascetic practices of the Gnostics. The Essenes, Therapeutae and other oriental sects forbade marriage. In 1 Corinthians 7 Paul does not condemn marriage.

Robertson: 1Ti 4:3

To abstain from meats ( apechesthai brōmatōn ).

Infinitive dependent, not on kōluontōn , but on the positive idea keleuontōn (implied, not expressed). Ablative case of brōmatōn after apechesthai (present direct middle, to hold oneself away from). See 1 Corinthians 8-10; Romans 14; 15 for disputes about "meats offered to idols"and 1Co 1:22. for the Gnostic asceticism.

Robertson: 1Ti 4:3

Which God created ( ha ho theos ektisen ).

First active indicative of ktizō (Corinthians 1Co 1:16). Cf. 1Co 10:25.

Robertson: 1Ti 4:3

To be received ( eis metalēmpsin ).

"For reception."Old word, only here in N.T.

Robertson: 1Ti 4:3

By them that believe and know ( tois pistois kai epegnōkosi ).

Dative case, "for the believers and those who (one article unites closely) have known fully"(perfect active participle of epiginōskō ), a Pauline use of the word (Col 1:6).

Robertson: 1Ti 4:4

Creature ( ktisma ).

Late word from ktizō , result of creating. See Gen 1:31; Mar 7:15; Rom 14:14 for the idea stated.

Robertson: 1Ti 4:4

To be rejected ( apoblēton ).

Old verbal adjective in passive sense from apoballō , to throw away, here only in N.T.

Robertson: 1Ti 4:4

If it be received ( lambanomenon ).

"Being received."Present passive participle of lambanō , in conditional sense, "with thanksgiving."

Robertson: 1Ti 4:5

It is sanctified ( hagiazetai ).

Present passive indicative of hagiazō , here "rendered holy"rather than "declared holy."Cf. 1Ti 4:4.

Robertson: 1Ti 4:5

Through the word of God and prayers ( dia logou theou kai enteuxeōs ).

See note on 1Ti 2:1 for enteuxis . Paul seems to refer to Genesis 1. It is almost a hendiadys "by the use of Scripture in prayer."

Robertson: 1Ti 4:6

If thou put the brethren in mind of these things ( tauta hupotithemenos tois adelphois ).

Present middle participle of hupotithēmi , to place under, to suggest, old and common verb, here only in N.T., "suggesting these things to the brethren."

Robertson: 1Ti 4:6

Thou shalt be a good minister of Christ Jesus ( kalos esēi diakonos Christou Iēsou ).

This beautiful phrase covers one’ s whole service for Christ (1Ti 3:1-7).

Robertson: 1Ti 4:6

Nourished in ( entrephomenos ).

Present passive participle of entrephō , old verb, to nourish in, used by Plato of "nourished in the laws,"here only in the N.T.

Robertson: 1Ti 4:6

The words of the faith ( tois logois tēs pisteōs ).

Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God.

Robertson: 1Ti 4:6

Which thou hast followed ( hēi parēkolouthēkas ).

Perfect active indicative of parakoloutheō , old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luk 1:3; 1Ti 4:6; 2Ti 3:10). With associative instrumental case hēi (which).

Robertson: 1Ti 4:7

Refuse ( paraitou ).

Present middle imperative second person singular of paraiteō , old verb, to ask of one and then to beg off from one as in Luk 14:18.; Act 25:11; 1Ti 4:7; 1Ti 5:11; Tit 3:10; 2Ti 2:23.

Robertson: 1Ti 4:7

Profane ( bebēlous ).

See note on 2Ti 1:9.

Robertson: 1Ti 4:7

Old wives’ fables ( graōdeis muthous ).

On muthos , see note on 2Ti 1:4. Graōdeis , late word (Strabo, Galen) from graus , old woman, and eidos (look, appearance). Such as old women tell to children like the Gnostic aeons.

Robertson: 1Ti 4:7

Exercise thyself ( gumnaze seauton ).

Present active imperative of gumnazō , originally to exercise naked (gumnos ). Old and common verb, but in N.T. only here and Heb 5:14; Heb 12:11.

Robertson: 1Ti 4:8

Bodily exercise ( hē sōmatikē gumnasia ).

Gumnasia (from gumnazō ), also a common old word, here only in N.T. So also sōmatikē (from sōma , body) in N.T. only here and Luk 3:22.

Robertson: 1Ti 4:8

Profitable ( ōphelimos ).

Another old word (from ōpheleō , to help, to profit), in N.T. only here, Tit 3:8; 2Ti 3:16.

Robertson: 1Ti 4:8

For a little ( pros oligon ).

"For little."Probably extent in contrast to pros panta (for all things), though in Jam 4:14 it is time "for a little while."

Robertson: 1Ti 4:8

Which now is ( tēs nun ).

"The now life."

Robertson: 1Ti 4:8

Of that which is to come ( tēs mellousēs ).

"Of the coming (future) life."

Robertson: 1Ti 4:9

@@See note on 1Ti 1:15 for these very words, but here the phrase points to the preceding words, not to the following as there.

Vincent: 1Ti 4:1

Now ( δὲ )

Better but , since there is a contrast with the preceding confession of the norm of faith.

Vincent: 1Ti 4:1

Expressly ( ῥητῶς )

N.T.o . o lxx. In express words.

Vincent: 1Ti 4:1

In the latter times ( ἐν ὑστέροις καιροῖς )

The phrase only here. For καιρός particular season or juncture , see on Mat 12:1; see on Act 1:7. Not the same as ἐν ἐσχάταις in the last days, 2Ti 3:1, which denotes the period closing the present aeon, and immediately preceding the parousia; while this signifies merely a time that is future to the writer. There is not the intense sense of the nearness of Christ's coming which characterises Paul. The writer does not think of his present as " the latter days."

Vincent: 1Ti 4:1

Some ( τινες )

Not, as 1Ti 1:3, the heretical teachers, but those whom they mislead.

Vincent: 1Ti 4:1

Shall depart from the faith ( ἀποστήσονται τῆς πίστεως )

The phrase only here. The verb in Paul only 2Co 12:8. Quite frequent in Luke and Acts. The kindred noun τασία (Act 21:21; 2Th 2:3) is almost literally transcribed in our apostasy .

Vincent: 1Ti 4:1

Seducing ( πλάνοις )

Primarily, wandering , roving . Ὁ πλάνος a vagabond , hence deceiver or seducer . See 2Jo 1:7, and comp. ὁ πλανῶν the deceiver , used of Satan, Rev 12:9; Rev 20:10; τὸ πνεῦμα τῆς πλάνης the spirit of error , 1Jo 4:6. Once in Paul, 2Co 6:8, and in lxx, Job 19:4; Jer 23:32. Evil spirits animating the false teachers are meant.

Vincent: 1Ti 4:1

Doctrines of devils ( διδασκαλίαις δαιμονίων )

Better, teachings of demons . Comp. Jam 3:15. Διδασκαλία teaching often in Pastorals. A few times in Paul. See on 1Ti 1:10. Δαιμόνιον demon only here in Pastorals. Very frequent in Luke: in Paul only 1Co 10:20, 1Co 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to.

Vincent: 1Ti 4:2

Speaking lies in hypocrisy ( ἐν ὑποκρίσει ψευδολόγων )

Wrong. Rend., through the hypocrisy of men that speak lies . Ὑποκρίσις hypocrisy once in Paul, Gal 2:13, see note. See also on Mat 23:13. The phrase ἐν ὑποκρίσει only here. Ψευδολόγος speaking lies , N.T.o . o lxx. Rare in Class.

Vincent: 1Ti 4:2

Having their conscience seared with a hot iron ( ἐν ὑποκρίσει ψευδολόγων )

Better, branded in their own conscience . With a hot iron is superfluous. The verb N.T.o . o lxx, o Class. The metaphor is from the practice of branding slaves or criminals, the latter on the brow. These deceivers are not acting under delusion, but deliberately, and against their conscience. They wear the form of godliness, and contradict their profession by their crooked conduct (2Ti 3:5). The brand is not on their brow, but on their conscience. Comp. Tit 1:15; Tit 3:11.

Vincent: 1Ti 4:3

Forbidding to marry and commanding to abstain from meats ( κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων )

Κωλύειν , properly to hinder or check . Ἁπέχεσθαι to hold one's self off. In Paul, 1Th 4:3; 1Th 5:22; Phm 1:15. Commanding is not expressed, but is implied in forbidding ; " Bidding not to marry and (bidding) to abstain from meats." The ascetic tendencies indicated by these prohibitions developed earlier than these Epistles among the Essenes, an ascetic Jewish brotherhood on the shores of the Dead Sea, who repudiated marriage except as a necessity for preserving the race, and allowed it only under protest and under stringent regulations. They also abstained strictly from wine and animal food. This sect was in existence in the lifetime of our Lord. Strong traces of its influence appear in the heresy assailed in Paul's Epistle to the Colossians. The Christian body received large accessions from it after the destruction of Jerusalem (70 a.d.). The prohibitions above named were imposed by the later Gnosticism of the second century.

Vincent: 1Ti 4:3

Hath created ( ἔκτισεν )

A common Pauline word. Only here in the Pastorals.

Vincent: 1Ti 4:3

To be received ( εἰς μετάλημψιν )

Lit. for participation . N.T. o lxx. It occurs in Plato and Aristotle.

Vincent: 1Ti 4:3

Of them which believe and know the truth ( τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν )

The dative depends on created for participation , and should be rendered; " for them which believe," etc., marking those for whom the food was created. The A.V. misses this by the rendering to be received of ( by ). Πιστοῖς and ἐπεγκνωκόσι do not denote two classes, but one. Those who believe are described as those who have full knowledge of the truth.

Vincent: 1Ti 4:4

Creature ( κτίσμα )

Not in Paul. See Jam 1:18; Rev 5:13; Rev 8:9. A created thing. For κτίσις creation or creature, frequent in Paul, see on Rom 8:19; see on 2Co 5:17; see on Col 1:15. Κτίσμα in lxx, Wisd. 9:2; 13:5; 14:11; Sir. 38:34; 3 Macc. 5:11.

Vincent: 1Ti 4:4

Refused ( ἀπὸβλητον )

Lit. thrown away . N.T.o . In ecclesiastical writings, excommunicated . On the whole verse, comp. Act 10:15; Rom 11:15; 1Co 10:25, 1Co 10:26, 1Co 10:30, 1Co 10:31.

Vincent: 1Ti 4:5

It is sanctified ( ἁγιάζεται )

Not declared holy, but made holy. The declaration confirms the last clause of 1Ti 4:4. Thanksgiving to God has a sanctifying effect. The food in itself has no moral quality (Rom 14:14), but acquires a holy quality by its consecration to God; by being acknowledged as God's gift, and partaken of as nourishing the life for God's service. Comp. Paul's treatment of the unbelieving husband and the believing wife, 1Co 7:14.

Vincent: 1Ti 4:5

By the word of God ( διὰ λογοῦ θεοῦ )

That is, by the word of God as used in the prayer. Scripture is not called " the Word of God." The Word of God includes much more than Scripture: but Scripture contains the Word of God, and the thanksgiving at table was in the words of Scripture. See Psa 145:15,Psa 145:16. The custom of grace at meat appears 1Sa 9:13. Christ blessed the loaves and fishes (Mat 14:19; Mat 15:36): Paul on the ship gave thanks for the meal which the seamen ate (Act 27:35). Ἑντεύξεως prayer , see on 1Ti 2:1.

Vincent: 1Ti 4:6

If thou put the brethren in remembrance of these things ( ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς )

The verb only here and Rom 16:4. Lit. to put under ; so almost without exception in lxx. See, for instance, Gen 28:18; Gen 47:29; Exo 17:12. So Rom 16:4. Hence, metaphorically, to suggest , which is, literally, to carry or lay under . Ταῦτα these things are those mentioned 1Ti 4:4, 1Ti 4:5. In the Pastorals it is only here that ἀδελφοί brethren means the members of the church to whose superintendent the letter is addressed. In 2Ti 4:21, they are the Christians of the church from which the letter comes; in 1Ti 6:2, Christians in general; and in 1Ti 5:1, without any ecclesiastical sense.

Vincent: 1Ti 4:6

Minister of Jesus Christ ( διάκονος Χριστοῦ Ἱησοῦ )

Rendering Christ himself a service by setting himself against ascetic errors. For διάκονος minister see on 1Ti 3:8. Here in the general sense of servant , without any official meaning. Paul's more usual phrase is servant of God : servant (διάκονος ) of Christ twice, and διάκονος Ἱησοῦ Χριστοῦ not at all. Paul uses δοῦλος bond-servant with Jesus Christ . See 2Co 11:23; Col 1:7; and comp. Rom 1:1; Gal 1:10; Phi 1:1.

Vincent: 1Ti 4:6

Nourished up ( ἐντρεφόμενος )

Better, nourishing thyself . N.T.o . o lxx. The participle indicates the means by which Timothy may become a good minister. Comp. Heb 5:12-14.

Vincent: 1Ti 4:6

In the words of faith

The words in which the faith - the contents of belief - finds expression. Comp. 1Ti 6:3; 2Ti 1:13. The phrase only here. Paul has τὸ ῥῆμα τῆς πίστεως the word of the faith , Rom 10:8.

Vincent: 1Ti 4:6

Whereunto thou hast attained ( ᾗ παρηκολούθηκας )

Wrong. Rend., which thou hast closely followed . Comp. 2Ti 3:10. The verb means, primarily, to follow beside , to attend closely . In this literal sense not in N.T. To attend to or follow up , as a disease. So Plato, Rep. 406 B, παρακολουθῶν τῷ νοσήματι θανασίμῳ perpetually tending a mortal disease . To follow up a history or a succession of incidents, as Luk 1:3. o P. The writer means that Timothy, as a disciple, has closely attended to his course of Christian instruction.

Vincent: 1Ti 4:7

Shun ( παραιτοῦ )

Comp. 1Ti 5:11; 2Ti 2:23; Tit 3:10. o P. The primary meaning is to ask as a favor (Mar 15:6; Heb 12:19). Mostly in this sense in lxx, as 1Sa 20:6, 1Sa 20:28. To deprecate ; to prevent the consequences of an act by protesting against and disavowing it, as 3 Macc. 6:27. To beg off , get excused , as Luk 14:18, Luk 14:19; 4 Macc. 11:2. To decline , refuse , avoid , as here, Act 25:11; Heb 12:25.

Vincent: 1Ti 4:7

Profane

See on 1Ti 1:9, and comp. 1Ti 6:20; 2Ti 2:16; Heb 12:16.

Vincent: 1Ti 4:7

Old wives' ( γραωδεις )

N.T.o . o lxx. From γραῦς an old woman , and εἶδος form .

Vincent: 1Ti 4:7

Fables ( μύθους )

See on 1Ti 1:4, and comp. 2Ti 4:4; Tit 1:14; 2Pe 1:16.

Vincent: 1Ti 4:7

Exercise ( γύμναζε )

o P. Only here in Pastorals. Heb 5:14; Heb 12:11; 2Pe 2:14. From γυμνός naked . In Class. Of training naked in gymnastic exercises; also, metaphorically, of training for or practicing an art or profession.

Vincent: 1Ti 4:8

Bodily exercise ( ἡ σωματικὴ γυμνασία )

With γυμνασία comp. γύμναζε , 1Ti 4:7. N.T.o . Σωματικός bodily only here and Luk 3:22. o lxx. The adverb σωματικῶς bodily-wise , Col 2:9. The words are to be taken in their literal sense as referring to physical training in the palaestra - boxing, racing, etc. Comp. 1Co 9:24-27. Some, however, find in them an allusion to current ascetic practices; against which is the statement that such exercise is profitable , though only for a little.

Vincent: 1Ti 4:8

Profiteth little ( πρὸς ὀλίγον ἐστὶν ὠφέλιμος )

Lit. is profitable for a little . The phrase πρὸς ὀλίγον only here and Jam 5:14. In the latter passage it means for a little while . Comp. Heb 12:10, πρὸς ὀλίγας ἡμέρας for a few days . According to some, this is the meaning here; but against this is the antithesis πρὸς πάντα unto all things. The meaning is rather, the use of the athlete's training extends to only a few things. Ὡφέλιμος useful or profitable , only in Pastorals. Comp. 2Ti 3:16; Tit 3:8. o lxx.

Vincent: 1Ti 4:8

Godliness ( εὐσέβεια )

See on 1Ti 2:2, and Introduction, VI.

Vincent: 1Ti 4:8

Having promise ( ἐπαγγελίαν ἔχουσα )

The exact phrase only here. Comp. 2Co 7:1; Heb 7:6. The participle is explanatory, since it has promise. For ἐπαγγελία promise see on Act 1:4.

Vincent: 1Ti 4:8

The life that now is ( ζωῆς τῆς νῦν )

According to the strict Greek idiom, life the now . This idiom and the following, τῆς μελλούσης N.T.o . The phrase ὁ νῦν αἰών the present aeon , 1Ti 6:17; 2Ti 4:10; Tit 2:12. Ὁ αἰών οὗτος this aeon, a few times in the Gospels, often in Paul, nowhere else. We have ὁ αἰών ὁ μέλλων the aeon which is to be , and ὁ αἰών ὁ ἐρχόμενος or ἐπερχόμενος the aeon which is coming on , in the Gospels, once in Paul (Eph 2:7), and in Hebrews once, μέλλων αἰών without the article. Ἑν τῷ καιρῷ τούτῳ in this time , of the present as contrasted with the future life, Mar 10:30; Luk 18:30. Ὁ νυν καιρός the now time , in the same relation, Rom 8:18. For ζωὴ life see on Joh 1:4. The force of the genitive with ἐπαγγελία promise may be expressed by for . Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2Ti 1:1) is life indeed, 1Ti 6:19. Comp. 1Pe 3:10; 1Co 3:21-23.

Wesley: 1Ti 4:1

By St. Paul himself to the Thessalonians, and probably by other contemporary prophets.

Wesley: 1Ti 4:1

As concerning a thing of great moment, and soon to be fulfilled.

Wesley: 1Ti 4:1

These extend from our Lord's ascension till his coming to judgment.

Wesley: 1Ti 4:1

Yea, many, and by degrees the far greater part.

Wesley: 1Ti 4:1

The doctrine once delivered to the saints.

Wesley: 1Ti 4:1

Who inspire false prophets.

Wesley: 1Ti 4:2

These will depart from the faith, by the hypocrisy of them that speak lies, having their own consciences as senseless and unfeeling as flesh that is seared with an hot iron.

Wesley: 1Ti 4:3

Forbidding priests, monks, and nuns to marry, and commanding all men to abstain from such and such meats at such and such times.

Wesley: 1Ti 4:3

That all meats are now clean.

Wesley: 1Ti 4:3

Which supposes a pure conscience.

Wesley: 1Ti 4:5

Creating all, and giving it to man for food.

Wesley: 1Ti 4:5

The children of God are to pray for the sanctification of all the creatures which they use. And not only the Christians, but even the Jews, yea, the very heathens used to consecrate their table by prayer.

Wesley: 1Ti 4:7

Train thyself up in holiness of heart and life, with the utmost labour, vigour, and diligence.

Wesley: 1Ti 4:8

Increases the health and strength of the body.

JFB: 1Ti 4:1

Greek, "But." In contrast to the "mystery of godliness."

JFB: 1Ti 4:1

Speaking by the prophets in the Church (whose prophecies rested on those of the Old Testament, Dan 7:25; Dan 8:23, &c.; Dan 11:30, as also on those of Jesus in the New Testament, Mat 24:11-24), and also by Paul himself, 2Th 2:3 (with whom accord 2Pe 3:3; 1Jo 2:18; Jud 1:18).

JFB: 1Ti 4:1

"in plain words." This shows that he refers to prophecies of the Spirit then lying before him.

JFB: 1Ti 4:1

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 (Act 20:29): these are the forerunners of "the last days" (2Ti 3:1).

JFB: 1Ti 4:1

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.

JFB: 1Ti 4:1

(1Ti 1:4; Tit 1:14).

JFB: 1Ti 4:1

Working in the heretical teachers. 1Jo 4:2-3, 1Jo 4:6, "the spirit of error," opposed to "the spirit of truth," "the Spirit" which "speaketh" in the true prophets against them.

JFB: 1Ti 4:1

Literally "teachings of (that is suggested by) demons." Jam 3:15, "wisdom . . . devilish"; 2Co 11:15, "Satan's ministers."

JFB: 1Ti 4:2

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).

JFB: 1Ti 4:2

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, Mat 24:5, Mat 24:51; compare Luk 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; Tit 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.

JFB: 1Ti 4:3

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. Mat 19:10-12 (compare 1Co 7:8, 1Co 7:26, 1Co 7:38) 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, Col 2:20-23). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast (Rev 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; Rev 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).

JFB: 1Ti 4:3

Greek, "to be partaken of."

JFB: 1Ti 4:3

Literally, (created and designed) "for them," Though all (even the unbelieving, Psa 104:14; Mat 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.

JFB: 1Ti 4:3

Explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on Phi 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).

JFB: 1Ti 4:4-5

"For" (a reason resting on something subjective in the writer's mind).

JFB: 1Ti 4:4-5

(Gen 1:31; Rom 14:14, Rom 14:20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (Act 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.

JFB: 1Ti 4:4-5

Meats, though pure in themselves, become impure by being received with an unthankful mind (Rom 14:6; Tit 1:15).

JFB: 1Ti 4:5

"hallowed"; set apart as holy for the use of believing men: separated from "the creature," which is under the bondage of vanity and corruption (Rom 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).

JFB: 1Ti 4:5

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.

JFB: 1Ti 4:6

Rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c.

JFB: 1Ti 4:6

Namely, the truths stated in 1Ti 4:4-5, in opposition to the errors foretold, 1Ti 4:1-3.

JFB: 1Ti 4:6

"servant."

JFB: 1Ti 4:6

The Greek is present, not past: "continually being nourished in" (2Ti 1:5; 2Ti 3:14-15).

JFB: 1Ti 4:6

Rather, "the words of the faith" (compare 1Ti 4:12).

JFB: 1Ti 4:6

"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; 1Ti 6:3; Tit 1:9; Tit 2:1).

JFB: 1Ti 4:6

"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" (Luk 1:3). It is an undesigned coincidence that the Greek verb is used only by Paul and Paul's companion, Luke.

JFB: 1Ti 4:7

Reject, avoid, have nothing to do with (2Ti 2:23; Tit 3:10).

JFB: 1Ti 4:7

Anile myths (1Ti 1:4, 1Ti 1:9; Tit 1:14). They are "profane," because leading away from "godliness" or "piety" (1Ti 1:4-7; 1Ti 6:20; 2Ti 2:16; Tit 1:1-2).

JFB: 1Ti 4:7

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, 1Ti 4:8; compare 2Ti 2:22-23; Heb 5:14; Heb 12:11), but with a view to godliness or "piety" (1Ti 6:11-12).

JFB: 1Ti 4:8

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, Act 13:3; 1Co 7:5, 1Co 7:7; 1Co 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.

JFB: 1Ti 4:8

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 (Mat 6:33; Mar 10:29-30). "Now in this time" (Psa 84:11; Psa 112:1-10; Rom 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).

JFB: 1Ti 4:9

(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).

Clarke: 1Ti 4:1

Now the Spirit speaketh expressly - Ῥητως· Manifestly, openly. It is very likely that the apostle refers here to a prophecy then furnished by the Holy Ghost, and probably immediately after he had written the words in the preceding verses; and as this prophecy contains things nowhere else spoken of in the sacred writings, and of the utmost moment to the Christian Church, we cannot hear or read them with too much reverence or respect

Clarke: 1Ti 4:1

In the latter times - This does not necessarily imply the last ages of the world, but any times consequent to those in which the Church then lived

Clarke: 1Ti 4:1

Depart from the faith - Αποστησονται - της πιστεως· They will apostatize from the faith, i.e. from Christianity; renouncing the whole system in effect, by bringing in doctrines which render its essential truths null and void, or denying and renouncing such doctrines as are essential to Christianity as a system of salvation. A man may hold all the truths of Christianity, and yet render them of none effect by holding other doctrines which counteract their influence; or he may apostatize by denying some essential doctrine, though he bring in nothing heterodox

Clarke: 1Ti 4:1

Giving heed to seducing spirits - Πνευμασι πλανοις· Many MSS. and the chief of the fathers have πνευμασι πλανης· spirits of deceit; which is much more emphatic than the common reading. Deception has her spirits, emissaries of every kind, which she employs to darken the hearts and destroy the souls of men. Pretenders to inspiration, and false teachers of every kind, belong to this class

Clarke: 1Ti 4:1

And doctrines of devils - Δαιμονιων· Demons; either meaning fallen spirits, or dead men, spectres, etc., or doctrines inspired by Satan relative to these, by which he secures his own interest, and provides for his own worship.

Clarke: 1Ti 4:2

Speaking lies in hypocrisy - Persons pretending, not only to Divine inspiration, but also to extraordinary degrees of holiness, self-denial, mortification, etc., in order to accredit the lies and false doctrines which they taught. Multitudes of lies were framed concerning miracles wrought by the relics of departed saints, as they were termed. For, even in this country, Thomas a Becket was, deemed a saint, his relics wrought numerous miracles; and his tomb was frequented by multitudes of pilgrims! However, as he works none now, we may rest assured that he never did work any. In 1305, King Edward I. was prevailed on by his clergy to write to Pope Clement V. to canonize Thomas de Cantelupo, bishop of Hereford, because a multitude of miracles had been wrought by his influence; In tantum , says the king, quod ipsius meritis et intercessionibus gloriosis, lumen caecis, surdis auditus, verbum mutis, et gressus claudis, et alia pleraque beneficia ipsius patrocinium implorantibus, caelesti dextra conferuntur . "Insomuch that, by his glorious merits and intercessions, the blind receive their sight, the deaf hear, the dumb speak, and the lame walk; and many other benefits are conferred by the right hand of the Divine Being on those who implore his patronage."And therefore he prays that this dead bishop may be added to the calendar, "that he and his kingdom may enjoy his suffrages and merit his patronage in heaven, who had the benefit of his conversation on earth." Nos attendentes, per Dei gratiam, fideles in Christo, nosque praecipue, et populum regni nostri, ejus posse suffragiis adjuvari, ut, quem familiarem habuimus in terris, mereamur habere patronum in caelis . Foedera, vol. i., p. 976. Edit. 1816

Clarke: 1Ti 4:2

Having their conscience seared with a hot iron - They bear the marks of their hypocrisy as evidently and as indelibly in their conscience in the sight of God, as those who have been cauterized for their crimes do in their bodies in the sight of men. It was customary in ancient times to mark those with a hot iron who had been guilty of great crimes, such as sacrilege, etc. And the heathens supposed that even in the other world they bear such marks; and by these the infernal judges knew the quantum of their vices, and appointed the degrees of their punishment. There is a saying much like that of the apostle in the invective of Claudian against Rufinus, whom he supposes to be thus addressed by Rhadamanthus, one of the infernal judges: -

Quid demens manifesta negas? En pectus InUsta

Deformant Maculae! vitiisque inolevit imago

Nec sese commissa tegunt

"Thou fool, why dost thou deny what is so manifest? Behold the deep-burnt marks deform thy conscience; the appearance of them has grown up with thy vices; neither can the crimes which thou hast committed hide themselves."

Clarke: 1Ti 4:3

Forbidding to marry - These hypocritical priests pretending that a single life was much more favorable to devotion, and to the perfection of the Christian life. This sentiment was held by the Essenes, a religious sect among the Jews; and we know that it is a favourite opinion among the Romanists, who oblige all their clergy to live a single life by a vow of continency

Clarke: 1Ti 4:3

To abstain from meats - Both among the heathens, Jews, and Romanists, certain meats were prohibited; Some always, others at particular times. This the apostle informs us was directly contrary to the original design of God; and says that those who know the truth, know this.

Clarke: 1Ti 4:4

For every creature of God is good - That is: Every creature which God has made for man’ s nourishment is good for that purpose, and to be thankfully received whenever necessary for the support of human life; and nothing of that sort is at any time to be refused, ουδεν αποβλητον, rejected or despised. We find a saying very similar to this in Lucian’ s Timon: Ουτοι αποβλητα εισι δωρα τα παρα Διος . The gifts which are from Jove ought not to be Despised. This appears to have been a proverbial saying among the heathens.

Clarke: 1Ti 4:5

For it is sanctified by the word of God - Δια λογου Θεου· By the command of God; probably referring to Gen 1:29 : And God said, I have given you every herb - and every tree - to you it shall be for meat; and to Gen 9:3 : Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things; i.e. I have given you every animal that is proper for food, as I have given you every herb and fruit proper for nourishment. Therefore, all this was sanctified, set apart, and appropriated to this use by this command. And when man is about to use it, he is to sanctify or set it apart to that use by prayer to God

1.    That it may answer the end to us for which it was designed

2.    That we may use it with gratitude and moderation

3.    That all the strength derived from it may be devoted to God, in filling up the duties of those situations in which his providence has placed us

Those who thank not God for their food, and pray not for his blessing in the use of it, are unworthy even of a morsel of bread, and of the breath they breathe. Bishop Newton’ s opinion of this prophecy I have reserved to the end of this chapter.

Clarke: 1Ti 4:6

If thou put the brethren in remembrance of these things - Show the Church that, even now, there is danger of this apostasy; put them on their guard against it; for the forewarned are half armed. Schoettgen supposes from this verse that what is spoken above refers to the Jews alone; and that there is no reference here to a Church which in after ages might apostatize from, or corrupt, the true doctrine of our Lord and Savior. Bishop Newton and others are of a different opinion. See at the end of this chapter

Clarke: 1Ti 4:6

Nourished up in the words of faith - By acting as I command thee, thou wilt show that thou art a good minister of Jesus Christ, and that thou hast been nourished from thy youth upon the doctrines of faith. The apostle seems to allude here to Timothy’ s Christian education. See the preface to this epistle

Clarke: 1Ti 4:6

Whereunto thou hast attained - Ἡ παρηκολουθηκας· Which thou hast thoroughly understood. For the meaning of this word, see the note on Luk 1:3.

Clarke: 1Ti 4:7

But refuse profane and old wives’ fables - This seems to refer particularly to the Jews, whose Talmudical writings are stuffed with the most ridiculous and profane fables that ever disgraced the human intellect. It may with equal propriety be applied to the legends of the Romish Church. Let any man read the Aurea Legenda, and he will find of profane and old wives’ fables what may stand, with considerable propriety, column for column with the Talmud. See Joseline’ s Life of St. Patrick for miracles, without rhyme or reason, abundantly more numerous and more stupendous than all the necessary ones wrought by Jesus Christ and his apostles. This is enough to persuade a man that the Spirit of God had these very corruptions and this corrupt Church particularly in view

Clarke: 1Ti 4:7

Exercise thyself rather unto godliness - To understand this expression it is necessary to know that the apostle alludes here to the gymnastic exercises among the Greeks, which were intended as a preparation for, their contests at the public games. They did this in order to obtain a corruptible or fading crown, i. e, a chaplet of leaves, which was the reward of those who conquered in those games; Timothy was to exercise himself unto godliness, that he might be prepared for the kingdom of heaven, and there receive a crown that fadeth not away. See the notes on 1Co 9:24, etc.

Clarke: 1Ti 4:8

For bodily exercise profiteth little - Προς ολιγον εστιν ωφελιμος . Those gymnastic exercises, so highly esteemed among the Greeks, are but little worth; they are but of short duration; they refer only to this life, and to the applause of men: but godliness has the promise of this life, and the life to come; it is profitable for all things; and for both time and eternity

Clarke: 1Ti 4:8

But godliness is profitable unto all things - By godliness we are to understand every thing that the Christian religion either promises or prescribes: the life of God in the soul of man; and the glory of God as the object and end of that life. To receive the first, a man must renounce his sins, deny himself, take up his cross, and follow his Lord through evil and through good report. To obtain the latter, a man must labor to enter into that rest which remains for the people of God

Clarke: 1Ti 4:8

Having promise, of the life that now is - The man that fears, loves, and serves God, has God’ s blessing all through life. His religion saves him from all those excesses, both in action and passion, which sap the foundations of life, and render existence itself often a burden. The peace and love of God in the heart produces a serenity and calm which cause the lamp of life to burn clear, strong, and permanent. Evil and disorderly passions obscure and stifle the vital spark. Every truly religious man extracts the uttermost good out of life itself, and through the Divine blessing gets the uttermost good that is in life; and, what is better than all, acquires a full preparation here below for an eternal life of glory above. Thus godliness has the promise of, and secures the blessings of, both worlds.

Clarke: 1Ti 4:9

This is a faithful saying - The truth of this doctrine none need doubt; and every man has it in his power to put this to the proof. See on 1Ti 1:15 (note).

Calvin: 1Ti 4:1

1.Now the Spirit plainly saith He had industriously admonished Timothy about many things; and now he shews the necessity, because it is proper to provide against the danger which the Holy Spirit forewarns to be fast approaching, namely, that false teachers will come, who shall hold out trifles as the doctrine of faith, and who, placing all holiness in outward exercises, shall throw into the shade the spiritual worship of God, which alone is lawful. And, indeed, the servants of God have always had to contend against such persons as Paul here describes. Men being by nature inclined to hypocrisy, Satan easily persuades them that God is worshipped aright by ceremonies and outward discipline; and, indeed, without a teacher, almost all have this conviction deeply rooted in their hearts. Next is added the craftiness of Satan to confirm the error: the consequence is, that, in all ages, there have been impostors, who recommended false worship, by which true godliness was buried. Again, this plague produces another, namely, that, in matters indifferent, men are laid under restraint; for the world easily permits itself to be hindered from doing that which God had declared to be lawful, in order that they may have it in their power to transgress with impunity the laws of God.

Here Paul, therefore, in the person of Timothy, forewarns not only the Ephesians, but all the churches throughout the world, about hypocritical teachers, who, by setting up false worship, and by ensnaring consciences with new laws, adulterate the true worship of God, and corrupt the pure doctrine of faith. This is the real object of the passage, which it is especially necessary to remark.

Besides, in order that all may hear with more earnest attention what he is going to say, he opens with a preface, that this is an undoubted and very clear prophecy of the Holy Spirit. There is, indeed, no reason to doubt that he drew all the rest from the same Spirit; but, although we ought always to listen to him as communicating the will of Christ, yet in a matter of vast importance he wished especially to testify that he said nothing but by the Spirit of prophecy. By a solemn announcement, therefore, he recommends to us this prophecy; and, not satisfied with doing this, he adds that it is plain, and free from all ambiguity.

In the latter times At that time certainly it could not have been expected that, amidst so clear light of the gospel, any would have revolted. But this is what Peter says, that, as false teachers formerly gave annoyance to the people of Israel, so they will never cease to disturb the Christian Church. (2Pe 3:3.) The meaning is the same as if he had said, “The doctrine of the gospel is now in a flourishing state, but Satan will not long refrain from laboring to choke the pure seed by tares.” ⁷⁰ (Mat 13:20.)

This warning was advantageous in the age of the Apostle Paul, that both pastors and others might give earnest attention to pure doctrine, and not suffer themselves to be deceived. To us in the present day it is not less useful, when we perceive that nothing has happened which was not foretold by an express prophecy of the Spirit. Besides, we may here remark; how great care God exercises about his Church, when he gives so early warning of dangers. Satan has, indeed, manifold arts for leading us into error, and attacks us by astonishing stratagems; but, on the other hand, fortifies us sufficiently, if we did not of our own accord choose to be deceived. There is therefore no reason to complain that darkness is more powerful than light, or that truth is vanquished by falsehood; but, on the contrary, we suffer the punishment of our carelessness and indolence, when we are led aside from the right way of salvation.

But they who flatter themselves in their errors object, that it is hardly possible to distinguish whom or what kind of persons Paul describes. As if it were for nothing that the Spirit uttered this prophecy, and published it so long before; for, if there were no certain mark, the whole of the present warning would be superfluous, and consequently absurd. But far be it from us to think that the Spirit of God gives us unnecessary alarm, or does not accompany the threatening of danger by shewing how we should guard against it! And that slander is sufficiently refuted by the words of Paul; for he points out, as with the finger, that evil which he warns us to avoid. He does not speak, in general terms, about false prophets, but plainly describes the kind of false doctrine; namely, that which, by linking godliness with outward elements, perverts and profanes, as I have already said, the spiritual worship of God.

Some will revolt from the faith It is uncertain whether he speaks of teachers or of hearers; but I am more disposed to refer it to the latter; for he afterwards calls teachers spirits that are impostors. And this is (ἐμφατικώτερον) more emphatic, that not only will there be those who sow wicked doctrines, and corrupt the purity of faith, but that they can never want disciples whom they call draw into their sect; and when a lie thus gains prevalence, there arises from it greater trouble.

Besides, it is no slight vice which he describes, but a very heinous crime — apostasy from the faith; although, at first sight, in the doctrine which he briefly notices there does not appear to be so much evil. What is the case? Is faith completely overturned on account of the prohibition of marriage, or of certain kinds of food? But we must take into view a higher reason, that men pervert and invent at their pleasure the worship of God, that they assume dominion over the consciences, and that they dare to forbid that use of good things which the Lord has permitted. As soon as the purity of the worship of God is impaired, there no longer remains anything perfect or sound, and faith itself is utterly ruined.

Accordingly, although Papists laugh at us, when we censure their tyrannical laws about outward observances, yet we know that we are pleading a cause of the greatest weight and importance; because the doctrine of faith is destroyed, as soon as the worship of God is infected by such corruptions. The controversy is not about flesh or fish, or about a black or ashy color, or about Friday or Wednesday, but about the mad superstitions of men, who wish to appease God by such trifles, and, by contriving a carnal worship of him, contrive for themselves an idol instead of God. Who will deny that this is revolting from the faith?

To deceiving spirits He means prophets or teachers, to whom he gives this designation, because they boast of the Spirit, and, under this title, insinuate themselves into the favor of the people. This, indeed, is true at all times, that men, whatever they are, speak under the excitement of the spirit. But it is not the same spirit that excites them all; for sometimes Satan is a lying spirit in the mouth of the false prophets, in order to deceive unbelievers, who deserve to be deceived. (1Kg 22:21.) On the other hand, every one that renders due honor to Christ speaks by the Spirit of God, as Paul testifies. (1Co 12:3.)

Now that mode of expression, of which we are now speaking, originated at first from this circumstance, that the servants of God professed to have from the revelation of the Spirit, everything that they uttered in public. This was actually true; and hence they received the name of the Spirit, whose organs they were. But the ministers of Satan, by a false emulation, like apes, began afterwards to make the same boast, and likewise falsely assumed the name. On the same grounds John says,

“Try the spirits, whether they are of God.” (1Jo 4:1.)

Moreover, Paul explains his meaning by adding, to doctrines of devils; which is as if he had said, “Attending to false prophets, and to their devilish doctrines.” Again observe, that it is not an error of small importance, or one that ought to be concealed, when consciences are bound by the contrivances of men, and at the same time the worship of God is corrupted.

Calvin: 1Ti 4:2

2.Speaking lies in hypocrisy If these words refer to “demons,” then this word will mean men deceiving through the instigation of the devil. But we may also supply the words, “of men speaking.” He now descends to a particular instance, when he says that they “speak lies in hypocrisy,” and have their conscience seared with a hot iron And, indeed, it ought to be known that these two are so closely Joined together that the former springs from the latter; for consciences, that are bad and seared with the hot iron of their crimes, always flee to hypocrisy as a ready refuge; that is, they contrive hypocritical presences, in order to dazzle the eyes of God; and what else is done by those who endeavor to appease God by the mask of outward observances?

The word hypocrisy must therefore be explained agreeably to the passage in which it now occurs; for, first, it must relate to doctrine, and, next, it denotes that kind of doctrine which adulterates the spiritual worship of God by exchanging its genuine purity for bodily exercises; and thus it includes all methods contrived by men for appeasing God or obtaining his favor. The meaning may be thus summed up; first, that all who assume a pretended sanctimoniousness are led by the instigation of the devil; because God is never worshipped aright by outward ceremonies; for true worshipers

“worship him in spirit and truth,” (Joh 4:24)

and, secondly, that this is a useless medicine, by which hypocrites mitigate their pains, or rather a plaster by which bad consciences conceal their wounds, without any advantage, and to their utter destruction.

Calvin: 1Ti 4:3

3.Forbidding to marry. Having described the class, he next mentions two instances, ⁷¹ namely, the prohibition of marriage and of some kinds of food. They arise from that hypocrisy which, having forsaken true holiness, seeks something else for the purpose of concealment and disguise; for they who do not keep from ambition, covetousness, hatred, cruelty, and such like, endeavor to obtain a righteousness by abstaining from those things which God has left at large. Why are consciences burdened by those laws, but because perfection is sought in something different from the law of God? This is not done but by hypocrites, who, in order that they may with impunity transgress that righteousness of the heart which the law requires, endeavor to conceal their inward wickedness by those outward observances as veils with which they cover themselves.

This was a distinct threatening of danger, so that it was not difficult for men to guard against it, at least if they had lent their ears to the Holy Spirit, when he gave so express a warning. Yet we see that the darkness of Satan generally prevailed, so that the clear light of this striking and memorable prediction was of no avail. Not long after the death of the apostle, arose Encratites, (who took their name from continence,) Tatianists, ⁷² Catharists, Montanus with his sect, and at length Manichaeans, who had extreme aversion to marriage and the eating of flesh, and condemned them as profane things. Although they were disowned by the Church, on account of their haughtiness, in wishing to subject others to their opinions, yet it is evident that those who opposed them yielded to their error more than was proper. It was not intended by those of whom I am now speaking to impose a law on Christians; but yet they attached greater weight than they ought to have done to superstitious observances, such as abstaining from marriage, and not tasting flesh.

Such is the disposition of the world, always dreaming that God ought to be worshipped in a carnal manner, as if God were carnal. Matters becoming gradually worse, this tyranny was established, that it should not be lawful for priests or monks to enter into the married state, and that no person should dare to taste flesh on certain days. Not unjustly, therefore, do we maintain that this prediction was uttered against the Papists, since celibacy and abstinence from certain kinds of food are enjoined by them more strictly than any commandment of God. They think that they escape by an ingenious artifice, when they torture Paul’s words to direct them against Tatianists or Manichaeans, or such like; as if the Tatianists had not the same means of escape open to them by throwing back the censure of Paul on the Cataphrygians, and on Montanus the author of that sect; or as if the Cataphrygians had it not in their power to bring forward the Encratites, in their room, as the guilty parties. But Paul does not here speak of persons, but of the thing itself; and, therefore although a hundred different sects be brought forward, all of which are charged with the same hypocrisy in forbidding some kinds of food, they shall all incur the same condemnation.

Hence it follows, that to no purpose do the Papists point to the ancient heretics, as if they alone were censured; we must always see if they are not guilty in the same manner. They object, that they do not resemble the Encratites and Manichaens, because they do not absolutely forbid the use of marriage and of flesh, but only on certain days constrain to abstinence from flesh, and make the vow of celibacy compulsory on none but monks and priests and nuns. But this excuse also is excessively frivolous; for, first, they nevertheless make holiness to consist in these things; next, they set up a false and spurious worship of God; and lastly, they bind consciences by a necessity from which they ought to have been free.

In the fifth book of Eusebius, there is a fragment taken out of the writings of Apollonius, in which, among other things, he reproaches Montanus with being the first that dissolved marriage, and laid down laws for fasting. He does not say, that Montanus absolutely prohibited marriage or certain kinds of food. It is enough if he lay a religious obligation on the consciences, and command men to worship God by observing those things; for the prohibition of things that are indifferent, whether it be general or special, is always a diabolical tyranny. That this is true in regard to certain kinds of food will appear more clearly from the next clause,

Which God created. It is proper to observe the reason, that, in the use of various kinds of food, we ought to be satisfied with the liberty which God has granted to us; because He created them for this purpose. It yields inconceivable joy to all the godly, when they know that all the kinds of food which they eat are put into their hands by the Lord, so that the use of them is pure and lawful. What insolence is it in men to take away what God bestows! Did they create food? Can they make void the creation of God? Let it always be remembered by us, that he who created the food, gave us also the free use of it, which it is vain for men to attempt to hinder.

To be received with Thanksgiving God created food to be received; that is, that we may enjoy it. This end can ever be set aside by human authority. He adds, with thanksgiving; because we can never render to God any recompense for his kindness but a testimony of gratitude. And thus he holds up to greater abhorrence those wicked lawgivers who, by new and hasty enactments, hinder the sacrifice of praise which God especially requires us to offer to him. Now, there can be no thanksgiving without sobriety and temperance; for the kindness of God is not truly acknowledged by him who wickedly abuses it.

By believers What then? Does not God make his sun to rise daily on the good and the bad? (Mat 5:45.) Does not the earth, by his command, yield bread to the wicked? Are not the very worst of men fed by his blessing? When David says,

“He causeth the herb to grow for the service of men, that he may bring forth food out of the earth,” (Psa 104:14)

the kindness which he describes is universal. I reply, Paul speaks here of the lawful use, of which we are assured before God. Wicked men are in no degree partakers of it, on account of their impure conscience, which, as is said,

“defileth all things.” (Tit 1:15,)

And indeed, properly speaking, God has appointed to his children alone the whole world and all that is in the world. For this reason, they are also called the heirs of the world; for at the beginning Adam was appointed to be lord of all, on this condition, that he should continue in obedience to God. Accordingly, his rebellion against God deprived of the right, which had been bestowed on him, not only himself but his posterity. And since all things are subject to Christ, we are fully restored by His mediation, and that through faith; and therefore all that unbelievers enjoy may be regarded as the property of others, which they rob or steal.

And by those that know the truth In this clause he defines who they are whom he calls “believers,” namely, those that have a knowledge of sound doctrine; for there is no faith but from the word of God; in order that we may not falsely think, as the Papists imagine, that faith is a confused opinion.

Calvin: 1Ti 4:4

4.For every creature of God is good The use of food must be judged, partly from its substance, and partly from the person of him who eats it. The Apostle therefore avails himself of both arguments. So far as relates to food, he asserts that it is pure, because God has created it; and that the use of it is consecrated to us by faith and prayer. The goodness of the creatures, which he mentions, has relation to men, and that not with regard to the body or to health, but to the consciences. I make this remark, that none may enter into curious speculations unconnected with the scope of the passage; for, in a single word, Paul means, that those things which come from the hand of God, and are intended for our use, are not unclean or polluted before God, but that we may freely eat them with regard to conscience.

If it be objected, that many animals were formerly pronounced to be unclean under the Law, and that fruit, which was yielded by the tree of knowledge of good and evil, was destructive to man; the answer is, that creatures are not called pure, merely because they are the works of God, but because, through his kindness, they have been given to us; for we must always look at the appointment of God, both what he commands and what he forbids.

Calvin: 1Ti 4:5

5.For it is sanctified by the word of God and prayer This is the confirmation of the preceding clause, if it be received with Thanksgiving. And it is an argument drawn from contrast; for “holy” and “profane” are things contrary to each other. Let us now see what is the sanctification of all good things, which belong to the sustenance of the present life. Paul testifies that it consists of “the word of God and prayer.” But it ought to be observed, that this word must be embraced by faith, in order that it may be advantageous; for, although God himself sanctifies all things by the Spirit of his mouth, yet we do not obtain that benefit but by faith. To this is added “prayer;” for, on the one hand, we ask from God our daily bread, according to the commandment of Christ, (Mat 6:11;) and, on the other hand we offer thanksgiving to Him for His goodness.

Now Paul’s doctrine proceeds on this principle, that there is no good thing, the possession of which is lawful, unless conscience testify that it is lawfully our own. And which of us would venture to claim for himself a single grain of wheat, if he were not taught by the word of God that he is the heir of the world? Common sense, indeed, pronounces, that the wealth of the world is naturally intended for our use; but, since dominion over the world was taken from us in Adam, everything that we touch of the gifts of God is defiled by our pollution; and, on the other hand, it is unclean to us, till God graciously come to our aid, and by ingrafting us into his Son, constitutes us anew to be lords of the world, that we may lawfully use as our own all the wealth with which he supplies us.

Justly, therefore, does Paul connect lawful enjoyment with “the word”, by which alone we regain what was lost in Adam; for we must acknowledge God as our Father, that we may be his heirs, and Christ as our Head, that those things which are his may become ours. Hence it ought to be inferred that the use of all the gifts of God is unclean, unless it be accompanied by true knowledge and calling on the name of God; and that it is a beastly way of eating, when we sit down at table without any prayer; and, when we have eaten to the full, depart in utter forgetfulness of God.

And if such sanctification is demanded in regard to common food, which, together with the belly, is subject to corruption, what must we think about spiritual sacraments? If “the word,” and calling on God through faith, be not there, what remains that is not profane? Here we must attend to the distinction between the blessing of the sacramental table and the blessing of a common table; for, as to the food which we eat for the nourishment of our body, we bless it for this purpose, that we may receive it in a pure and lawful manner; but we consecrate, in a more solemn manner, the bread and wine in the Lord’s Supper, that they may be pledges to us of the body and blood of Christ.

Calvin: 1Ti 4:6

6.Exhibiting these things to the brethren By this expression he exhorts Timothy to mention those things frequently; and he afterwards repeats this a second and a third time; for they are things of such a nature as it is proper to call frequently to remembrance. And we ought to make the contrast which is implied; for the doctrine which he commends is here contrasted by him not with false or wicked doctrines, but with useless trifles which do not edify. He wishes that those trifles may be entirely buried in forgetfulness, when he enjoins Timothy to be earnest in exhibiting other things.

Thou shalt be a good minister Men frequently aim at something else than to approve themselves to Christ; and consequently many are desirous of being applauded for genius, eloquence, and profound knowledge. And that is the very reason why they pay less attention to necessary things, which do not tend to procure the admiration of the common people. But Paul enjoins Timothy to be satisfied with this alone, to be a faithful minister of Christ. And certainly we ought to look on this as a far more honorable title than to be a thousand times called seraphic and subtle doctors. Let us, therefore, remember, that as it is the highest honor of a godly pastor to be reckoned a good servant of Christ, so he ought to aim at nothing else during his whole ministry; for whoever has any other object in view, will have it in his power to obtain applause from men, but will not please God. Accordingly, that we may not be deprived of so great a blessing, let us learn to seek nothing else, and to account nothing so valuable, and to treat everything as worthless in comparison of this single object.

Nourished The Greek wordἐντρεφόμενος being a participle in the Middle Voice, might also have been translated in an active signification, nourishing; but as there is no noun governed by the verb, I think that this would be rather a forced construction; and, therefore, I prefer to take it in a passive sense, as confirming the preceding exhortation by the education of Timothy. As if he had said, “As thou hast been, from thy infancy, properly instructed in the faith, and, so to speak, hast sucked along with the milk sound doctrine, and hast made continual progress in it hitherto, endeavor, by faithful ministration, to prove that thou art such.” This meaning agrees also with the composition of the wordἐντρεφόμενος

In the words of faith and of good doctrine. Faith is here taken for the sum of Christian doctrine; and what he immediately adds, about good doctrine, is for the sake of explanation; ⁷³ for he means, that all other doctrines, how plausible so ever they may be, are not at all profitable.

Which thou hast followed This clause denotes perseverance; for many who, from their childhood, had purely learned Christ, afterwards degenerate in process of time; and the Apostle says, that Timothy was very unlike these persons.

Calvin: 1Ti 4:7

7.Exercise thyself to godliness ⁷⁴ After having instructed him as to doctrine, what it ought to be, he now also admonishes him what kind of example he ought to give to others. He says, that he ought to be employed in “godliness;” for, when he says, Exercise thyself, he means that this is his proper occupation, his labor, his chief care. As if he had said, “There is no reason why you should weary yourself to no purpose about other matters; you will do that which is of the highest importance, if you devote yourself, with all your zeal, and with all your ability, to godliness alone.” By the word godliness, he means the spiritual worship of God which consists in purity of conscience; which is still more evident from what follows, when it is contrasted with bodily exercise.

Calvin: 1Ti 4:8

8.For bodily exercise is of little profit. By the exercise “of the body,” he does not mean that which lies in hunting, or in the race-course, or in wrestling, or in digging, or in the mechanical occupations; but he gives that name to all the outward actions that are undertaken, for the sake of religion, such as watchings, long fasts, lying on the earth, and such like. Yet he does not here censure the superstitious observance of those things; otherwise he would totally condemn them, as he does in the Epistle to the Colossians, (Col 2:21,) but at present he only speaks slightingly of them, and says that they are of little advantage. So, then though the heart be altogether upright, and the object proper, yet, in outward actions, Paul finds nothing that he can value highly.

This is a very necessary warning; for the world will always lean to the side of wishing to worship God by outward services; which is an exceedingly dangerous imagination. But — to say nothing about the wicked opinion of merit — our nature always disposes us strongly to attribute more than we ought to austerity of life; as if it were no ordinary portion of Christian holiness. A clearer view of this cannot be adduced, than the fact, that, shortly after the publication of this command, the whole world was ravished with immoderate admiration of the empty form of bodily exercises. Hence arose the order of monks and nuns, and nearly all the most excellent discipline of the ancient Church, or, at least, that part of it which was most highly esteemed by the common people. If the ancient monks had not dreamed that there was some indescribably divine or angelical perfection in their austere manner of living, they would never have pursued it with so much ardor. In like manner, if pastors had not attached undue value to the ceremonies which were then observed for the mortification of the flesh, they would never have been so rigid in exacting them. And what does Paul say on the other hand? That, when any one shall have labored much and long in those exercises, the profit will be small and inconsiderable; for they are nothing but the rudiments of childish discipline.

But godliness is profitable for all things That is, he who has godliness wants nothing, though he has not those little aids; for godliness alone is able to conduct a man to complete perfection. It is the beginning, the middle, and the end, of Christian life; and, therefore, where that is entire, nothing is imperfect. Christ did not lead so austere a manner of life as John the Baptist; was he, therefore, any whit inferior? Let the meaning be thus summed up. “We ought to apply ourselves altogether to piety alone; because when we have once attained it, God asks nothing more from us; and we ought to give attention to bodily exercises in such a manner as not to hinder or retard the practice of godliness.”

Which hath the promises It is a very great consolation, that God does not wish the godly to be in want of anything; for, having made our perfection to consist in godliness, he now makes it the perfection of all happiness. As it is the beginning of happiness in this life, so he likewise extends to it the promise of divine grace, which alone makes us happy, and without which we are very miserable; for God testifies that, even in this life, he will be our Father.

But let us remember to distinguish between the good things of the present and of the future life; for God bestows kindness on us in this world, in order that he may give us only a taste of his goodness, and by such a taste may allure us to the desire of heavenly benefits, that in them we may find satisfaction. The consequence is, that the good things of the present life are not only mingled with very many afflictions, but, we may almost say, overwhelmed by them; for it is not expedient for us to have abundance in this world, lest we should indulge in luxury. Again, lest any one should found on this passage the merits of works, we ought to keep in mind what we have already said, that godliness includes not only a good conscience toward men, and the fear of God, but likewise faith and calling upon him.

Calvin: 1Ti 4:9

9.This is a faithful saying He now sets down, at the conclusion of the argument, what he stated twice at the beginning of it; and he appears to do so expressly, because he will immediately subjoin the contrary objection. Yet it is not without good reason that he employs so strong an assertion; for it is a paradox strongly at variance with the feeling of the flesh, that God supplies his people, in this world, with everything that is necessary for a happy and joyful life; since they are often destitute of all good things, and, on that account, appear to be forsaken by God. Accordingly, not satisfied with the simple doctrine, he wards off all opposing temptations by this shield, and in this manner instructs believers to open the door to the grace of God, which our unbelief shuts out; for, undoubtedly if we were willing to receive God’s benefits, ⁷⁵ he would use greater liberality toward us.

Defender: 1Ti 4:1

All of Paul's canonical epistles were subconsciously being guarded and guided by the Holy Spirit, but certain truths could not be obtained by ordinary study, research and experience. These special truths required express revelation by the Holy Spirit.

Defender: 1Ti 4:1

The "latter times" are, evidently, not exactly the same as "the last days" (2Ti 3:1) although both referred to a time in the future from when Paul was writing. Possibly it suggests a longer period than the last days, and many Protestant expositors have applied the prophecy to the church of the Middle Ages when the clergy were forbidden to marry and all members were commanded to abstain from meats on certain days (1Ti 4:3). It seems, however, that the terms as prophesied apply more generally than these specific restrictions suggest (see note on 1Ti 4:3).

Defender: 1Ti 4:1

"Devils" should read "demons." These deceiving spirits, serving their prince, the Devil, are the invisible forces behind the latter-day departure from the faith. Their ultimate aim is to bring men and women to follow Lucifer, or Satan, but they must do this by devious, rather than open, means."

Defender: 1Ti 4:2

Those men and women who are led into promulgating these occult doctrines know they are undermining the true Christian faith. They must pretend they are merely introducing a more spiritual form of religion, using Biblical terms invested with different meanings, deceiving the unwary."

Defender: 1Ti 4:3

A false asceticism is promoted as more spiritual than normal Christianity. Two key heresies are emphasized: a pseudo-love and vegetarianism. The Christian doctrine of permanent, monogamous marriage is replaced by various forms of erotic "love" and "loving relationships." True marriage is considered, by them, as an outmoded and even repressive burden imposed by the Genesis myth of creation and its legalistic paraphernalia. The word "forbidding" can properly be translated as "discouraging" here. With the modern propaganda against the traditional family, Christian marriage may actually come to be forbidden in the foreseeable future. This latter-day trend is certainly in that direction.

Defender: 1Ti 4:3

Similarly, the animal veneration practiced in the eastern pantheistic religions is being vigorously promoted today among nominal Christians in the name of animal rights, holistic health, and evolutionary kinship with our animal "brothers and sisters." The word "commanding" here is not in the original but has been added by the translators. Both traditional marriage and eating of meat is being widely opposed today by almost all New Age cults and movements, supposedly based on the scientific "fact" of evolution. All this is aimed at the disintegration of true Biblical faith."

Defender: 1Ti 4:4

Note also God's approval of the eating of all meats in Act 10:9-15. Right after the Great Flood this permission had, in fact, been granted to Noah (Gen 9:3, Gen 9:4). It is noteworthy that these latter day occultists deny both creation, with its teaching on marriage, and the Flood, with its permission of eating meat."

Defender: 1Ti 4:8

Another sign of these latter times is the widespread mania for bodily exercise along with dieting (especially eliminating animal foods, as noted in 1Ti 4:3), in order to achieve physical fitness and bodily beauty. But God says this is of little value. Our "exercise" should be "unto godliness" (1Ti 4:7)."

Defender: 1Ti 4:9

This is one of Paul's four "faithful sayings" (see note on 1Ti 1:15)."

TSK: 1Ti 4:1

the Spirit : Joh 16:13; Act 13:2, Act 28:25; 1Co 12:11; 1Jo 2:18; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29; Rev 3:6, Rev 3:13, Rev 3:22

expressly : Eze 1:3

the latter : Num 24:14; Deu 4:30, Deu 32:29; Isa 2:2; Jer 48:47, Jer 49:39; Eze 38:16; Dan 10:14; Hos 3:5; Mic 4:1; 2Ti 3:1-9; 1Pe 1:20; 2Pe 3:3; Jud 1:4, Jud 1:18

depart : Dan 11:35; Mat 24:5-12; 2Th 2:3; 2Ti 3:1-5, 2Ti 4:4

seducing : Gen 3:3-5, Gen 3:13; 1Ki 22:22, 1Ki 22:23; 2Ch 18:19-22; 2Co 11:3, 2Co 11:13-15; 2Th 2:9-12; 2Ti 3:13; 2Pe 2:1; Rev 9:2-11, Rev 13:14, Rev 16:14, Rev 18:2, Rev 18:23; Rev 19:20, Rev 20:2, Rev 20:3, Rev 20:8, Rev 20:10

and doctrines : Dan 11:35-38; 1Co 8:5, 1Co 8:6, 1Co 10:20; Col 2:18; Act 17:18; Rev 9:20 *Gr.

TSK: 1Ti 4:2

lies : 1Ki 13:18, 1Ki 22:22; Isa 9:15; Jer 5:21, Jer 23:14, Jer 23:32; Dan 8:23-25; Mat 7:15; Mat 24:24; Act 20:30; Rom 16:18; Eph 4:14; 2Ti 3:5; 2Pe 2:1-3; Rev 16:14

their : Rom 1:28; Eph 4:19

TSK: 1Ti 4:3

Forbidding : Dan 11:37; 1Co 7:28, 1Co 7:36-39; Heb 13:4

to abstain : Rom 14:3, Rom 14:17; 1Co 8:8; Col 2:20-23; Heb 13:9

which : Gen 1:29, Gen 1:30, Gen 9:3; Ecc 5:18; Act 10:13-15; 1Co 6:13

with : 1Ti 4:4; 1Sa 9:13; Mat 14:19, Mat 15:36; Luk 24:30; Joh 6:23; Act 27:35; Rom 14:6; 1Co 10:30,1Co 10:31; Col 3:17

believe : 1Ti 2:4; Joh 8:31, Joh 8:32; 2Th 2:13, 2Th 2:14

TSK: 1Ti 4:4

every : Gen 1:31; Deu 32:4

and : Act 11:7-9, Act 15:20,Act 15:21, Act 15:29, Act 21:25; Rom 14:14, Rom 14:20; 1Co 10:23, 1Co 10:25

TSK: 1Ti 4:5

it : 1Ti 4:3; Luk 11:41; 1Co 7:14; Tit 1:15

the : Luk 4:4

TSK: 1Ti 4:6

thou put : Act 20:31, Act 20:35; Rom 15:15; 1Co 4:17; 2Ti 1:6, 2Ti 2:14; 2Pe 1:12-15, 2Pe 3:1, 2Pe 3:2; Jud 1:5

a good : Mat 13:52; 1Co 4:1, 1Co 4:2; 2Co 3:6, 2Co 6:4; Eph 6:21; Col 4:7; 1Th 3:2; 2Ti 2:15

nourished : Jer 15:16; Eph 4:15, Eph 4:16; Col 2:19, Col 3:16; 2Ti 3:14-17; 1Pe 2:2

good doctrine : 1Ti 1:10, 1Ti 4:16, 1Ti 6:3; Psa 19:7 *marg. Pro 4:2; Joh 7:16, Joh 7:17; 2Ti 4:3; Tit 2:1, Tit 2:7-10; 2Jo 1:9

thou hast : Phi 3:16; 2Ti 3:14

TSK: 1Ti 4:7

refuse : 1Ti 1:4, 1Ti 6:20; 2Ti 2:16, 2Ti 2:23, 2Ti 4:4; Tit 1:14, Tit 3:9

exercise : 1Ti 1:4, 1Ti 2:10, 1Ti 3:16, 1Ti 6:11; Act 24:16; 2Ti 3:12; Tit 2:12; Heb 5:14; 2Pe 1:5-8

TSK: 1Ti 4:8

bodily : 1Sa 15:22; Psa 50:7-15; Isa 1:11-16, Isa 58:3-5; Jer 6:20; Amo 5:21-24; 1Co 8:8; Col 2:21-23; Heb 13:9

little : or, for a little time, Heb 9:9, Heb 9:10

godliness : 1Ti 6:6; Job 22:2; Tit 3:8

having : Deu 28:1-14; Job 5:19-26; Psa 37:3, Psa 37:4, Psa 37:16-19, Psa 37:29, Psa 84:11, Psa 91:10-16; Psa 112:1-3, Psa 128:1-6, Psa 145:19; Pro 3:16-18; Ecc 8:12; Isa 3:10, Isa 32:17, Isa 32:18; Isa 33:16, Isa 65:13, Isa 65:14; Mat 5:3-12, Mat 6:33, Mat 19:29; Mar 10:19, Mar 10:20; Luk 12:31; Luk 12:32; Rom 8:28; 1Co 3:22; 2Pe 1:3, 2Pe 1:4; 1Jo 2:25; Rev 3:12, Rev 3:21

TSK: 1Ti 4:9

1Ti 1:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ti 4:1

Now the Spirit - Evidently the Holy Spirit; the Spirit of inspiration. It is not quite certain, from this passage, whether the apostle means to say that this was a revelation "then"made to him, or whether it was a well-understood thing as taught by the Holy Spirit. He himself elsewhere refers to this same prophecy, and John also more than once mentions it; compare 2 Thes. 2; 1Jo 2:18; Rev 20:1-15. From 2Th 2:5, it would seem that this was a truth which had before been communicated to the apostle Paul, and that he had dwelt on it when he preached the gospel in Thessalonica. There is no improbability, however, in the supposition that so important a subject was communicated directly by the Holy Spirit to others of the apostles.

Speaketh expressly - In express words, ῥητῶς rētōs . It was not by mere hints, and symbols, and shadowy images of the future; it was in an open and plain manner - in so many words. The object of this statement seems to be to call the attention of Timothy to it in an emphatic manner, and to show the importance of attending to it.

That in the latter times - Under the last dispensation, during which the affairs of the world would close; see the notes on Heb 1:2. It does not mean that this would occur "just before"the end of the world, but that it would take place during "that last dispensation,"and that the end of the world would not happen until this should take place; see the notes on 2Th 2:3.

Some shall depart from the faith - The Greek word here - ἀποστήσονται apostēsontai - is that from which we have derived the word "apostatize,"and would be properly so rendered here. The meaning is, that they would "apostatize"from the belief of the truths of the gospel. It does not mean that, as individuals, they would have been true Christians; but that there would be a departure from the great doctrines which constitute the Christian faith. The ways in which they would do this are immediately specified, showing what the apostle meant here by departing from the faith. They would give heed to seducing spirits, to the doctrines of devils, etc. The use of the word "some,"here τινες tines - does not imply that the number would be small. The meaning is, that "certain persons"would thus depart, or that "there would be"an apostasy of the kind here mentioned, in the last days. From the parallel passage in 2Th 2:3, it would seem that this was to be an extensive apostasy.

Giving heed to seducing spirits - Rather than to the Spirit of God. It would be a part of their system to yield to those spirits that led astray. The spirits here referred to are any that cause to err, and the most obvious and natural construction is to refer it to the agency of fallen spirits. Though it "may"apply to false teachers, yet, if so, it is rather to them as under the influence of evil spirits. This may be applied, so far as the phraseology is concerned, to "any"false teaching; but it is evident that the apostle had a specific apostasy in view - some great "system"that would greatly corrupt the Christian faith; and the words here should be interpreted with reference to that. It is true that people in all ages are prone to give heed to seducing spirits; but the thing referred to here is some grand apostasy, in which the characteristics would be manifested, and the doctrines held, which the apostle proceeds immediately to specify; compare 1Jo 4:1.

And doctrines of devils - Greek, "Teachings of demons - διδασκαλίαις δαιμωνίων didaskaliais daimōniōn . This may either mean teachings "respecting"demons, or teachings "by"demons. The particular sense must be determined by the connection. Ambiguity of this kind in the construction of words, where one is in the genitive case, is not uncommon; compare Joh 15:9-10; Joh 21:15. Instances of the construction where the genitive denotes the "object,"and should be translated "concerning,"occur in Mat 9:25; "The gospel of the kingdom,"i. e., concerning the kingdom; Mat 10:1; "Power of unclean spirits,"i. e., over or concerning unclean spirits; so, also, Act 4:9; Rom 16:15; 2Co 1:5; Eph 3:1; Rev 2:13. Instances of construction where the genitive denotes the "agent,"occur in the following places: Luk 1:69, "A horn of salvation,"i. e., a horn which produces or causes salvation; Joh 6:28; Rom 3:22; 2Co 4:10; Eph 4:18; Col 2:11. Whether the phrase here means that, in the apostasy, they would give heed to doctrines "respecting"demons, or to doctrines which demons "taught,"cannot, it seems to me, be determined with certainty. If the previous phrase, however, means that they would embrace doctrines taught by evil spirits, it can hardly be supposed that the apostle would immediately repeat the same idea in another form; and then the sense would be, that one characteristic of the time referred to would be the prevalent teaching "respecting"demons. They would "give heed to,"or embrace, some special views respecting demons. The word here rendered "devils"is δαιμονία daimonia - "demons."This word, among the Greeks, denoted the following things:

(1) A god or goddess, spoken of the pagan gods; compare in New Testament, Act 17:18.

\caps1 (2) a\caps0 divine being, where no particular one was specified, the agent or author of good or evil fortune; of death, fate, etc. In this sense it is often used in Homer.

\caps1 (3) t\caps0 he souls of people of the golden age, which dwelt unobserved upon the earth to regard the actions of men, and to defend them - tutelary divinities, or geniuses - like that which Socrates regarded as his constant attendant. Xen. Mem. 4. 8. 1. 5; Apol. Soc. 4. See "Passow."

\caps1 (4) t\caps0 o this may be added the common use in the New Testament, where the word denotes a demon in the Jewish sense - a bad spirit, subject to Satan, and under his control; one of the host of fallen angels - commonly, but not very properly rendered "devil"or "devils."These spirits were supposed to wander in desolate places, Mat 12:43; compare Isa 13:21; Isa 34:14; or they dwell in the air, Eph 2:2. They were regarded as hostile to mankind, Joh 8:44; as able to utter pagan oracles, Act 16:17; as lurking in the idols of the pagan, 1Co 10:20; Rev 9:20. They are spoken of as the authors of evil, Jam 2:19; compare Eph 6:12, and as having the power of taking "possession"of a person, of producing diseases, or of causing mania, as in the case of the demoniacs, Luk 4:33; Luk 8:27; Mat 17:18; Mar 7:29-30; and often elsewhere. The doctrine, therefore, which the apostle predicted would prevail, might, "so far as the word used is concerned,"be either of the following:

(1) Accordance with the prevalent notions of the pagan respecting false gods; or a falling into idolatry similar to that taught in the Grecian mythology. It can hardly be supposed, however, that he designed to say that the common notions of the pagan would prevail in the Christian church, or that the worship of the pagan gods "as such"would be set up there.

\caps1 (2) a\caps0 n accordance with the Jewish views respecting demoniacal possessions and the power of exorcising them. If this view should extensively prevail in the Christian church, it would be in accordance with the language of the prediction.

\caps1 (3) a\caps0 ccordance with the prevalent pagan notions respecting the departed spirits of the good and the great, who were exalted to the rank of demi-gods, and who, though invisible, were supposed still to exert an important influence in favor of mankind. To these beings, the pagan rendered extraordinary homage. They regarded them as demi-gods. They supposed that they took a deep interest in human affairs. They invoked their aid. They set apart days in honor of them. They offered sacrifices, and performed rites and ceremonies to propitiate their favor. They were regarded as a sort of mediators or intercessors between man and the superior divinities. If these things are found anywhere in the Christian church, they may be regarded as a fulfillment of this prediction, for they were not of a nature to be foreseen by any human sagacity. Now it so happens, that they are in fact found in the Papal communion, and in a way that corresponds fairly to the meaning of the phrase, as it would have been understood in the time of the apostle.

There is, "first,"the worship of the virgin and of the saints, or the extraordinary honors rendered to them - corresponding almost entirely with the reverence paid by the pagan to the spirits of heroes or to demi-gods. The saints are supposed to have extraordinary power with God, and their aid is implored as intercessors. The virgin Mary is invoked as "the mother of God,"and as having power still to command her Son. The Papists do not, indeed, offer the same homage to the saints which they do to God, but they ask their aid; they offer prayer to them. The following extracts from the catechism of Dr. James Butler, approved and recommended by Dr. Kenrick, "Bishop of Philadelphia,"expresses the general views of Roman Catholics on this subject. "Question: How do Catholics distinguish between the honor they give to God, and the honor they give to the saints, when they pray to God and the saints?

Answer: Of God alone they beg grace and mercy; and of the saints they only ask the assistance of their prayers? Question Is it lawful to recommend ourselves to the saints, and ask their prayers. Answer: Yes; as it is lawful and a very pious practice to ask the prayers of our fellow-creatures on earth, and to pray for them."In the "Prayer to be said before mass,"the following language occurs: "In union with the holy church and its minister, and invoking the blessed virgin Mary, Mother of God, and all the angels and saints, we now offer the adorable sacrifice of the mass,"etc. In the General Confession, it is said - "I confess to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints, that I have sinned exceedingly."So also, the council of Trent declared, Sess. 25, "Concerning the invocation of the saints,""that it is good and useful to supplicate them, and to fly to their prayers, power, and aid; but that they who deny that the saints are to be invoked, or who assert that they do not pray for people, or that their invocation of them is idolatry, hold an impious opinion. See also Peter Den’ s Moral Theology, translated by the Rev. John F. Berg, pp. 342-356. "Secondly,"in the Papal communion the doctrine of "exorcism"is still held - implying a belief that evil spirits or demons have power over the human frame - a doctrine which comes fairly under the meaning of the phrase here - "the doctrine respecting demons."

Thus, in Dr. Butler’ s Catechism: "Question: What do you mean by exorcism? Answer: The rites and prayers instituted by the church for the casting out devils, or restraining them from hurting persons, disquieting places, or abusing any of God’ s creatures to our harm. Question: Has Christ given his church any such power over devils? Anser: Yes, he has; see Mat 10:1; Mar 3:15; Luk 9:1. And that this power was not to die with the apostles, nor to cease after the apostolic age, we learn from the perpetual practice of the church, and the experience of all ages."The characteristic here referred to by the apostle, therefore, is one that applies precisely to the Roman Catholic communion, and cannot be applied with the same fitness to any other association calling itself Christian on earth. There can be no doubt, therefore, that the Holy Spirit designed to designate that apostate church.

Barnes: 1Ti 4:2

Speaking lies in hypocrisy - ἐν ὑποκρισει ψευδολόγων en hupokrisei pseudologōn . Or rather, "by, or through the hypocrisy of those speaking lies. So it is rendered by Whitby, Benson, Macknight, and others. Our translators have rendered it as if the word translated "speaking lies"- ψευδολόγων pseudologōn - referred to "demons,"or, "devils," δαιμονίων daimoniōn - in the previous verse. But there are two objections to this. One is, that then, as Koppe observes, the words would have been inverted - ψευδολόγων ἐν ὑποκρίσει pseudologōn en hupokrisei . The other is, that if that construction is adopted, it must be carried through the sentence, and then all the phrases "speaking lies,""having their conscience seared,""forbidding to marry,"etc., must be referred to demons. The preposition ἐν en , "in"may denote "by"or "through,"and is often so used.

If this be the true construction, then it will mean that those who departed from the faith did it "by"or "through"the hypocritical teachings of those who spoke lies, or who knew that they were inculcating falsehoods; of those whose conscience was seared; of those who forbade to marry, etc. The meaning then will be, "In the last days certain persons will depart from the faith of the gospel. This apostasy will essentially consist in their giving heed to spirits that lead to error, and in embracing corrupt and erroneous views on demonology, or in reference to invisible beings between us and God. This they will do through the hypocritical teaching of those who inculcate falsehood; whose consciences are seared,"etc. The series of characteristics, therefore, which follow, are those of the "teachers,"not of "the taught;"of the ministers of the church, not of the great body of the people.

The apostle meant to say that this grand apostasy would occur under the influence of a hypocritical, hardened, and arbitrary ministry, teaching their own doctrines instead of the divine commands, and forbidding that which God had declared to be lawful. In the clause before us - "speaking lies in hypocrisy"- two things are implied, "first,"that the characteristic of those referred to would be that they would "speak lies;""second,"that this would be done "hypocritically."In regard to the first, there can be no doubt among Protestants of its applicability to the papal communion. The entire series of doctrines respecting the authority of the Pope, purgatory, the mass, the invocation of the saints, the veneration of relics, the seven sacraments, the authority of tradition, the doctrine of merit, etc., is regarded as false. Indeed, the system could not be better characterized than by saying that it is a system "speaking lies."The entire scheme attempts to palm falsehood upon the world, in the place of the simple teaching of the New Testament. The only question is, whether this is done "in hypocrisy,"or hypocritically. In regard to this, it is not necessary to maintain that there is "no"sincerity among the ministers of that communion, or that "all"are hypocritical in their belief and their teaching. The sense is, that this is the general characteristic, or that this is understood by the leaders or prime movers in that apostasy. In regard to the applicability of this to the ministers of the Papal communion, and the question whether they teach what they know to be false, we may observe:

\caps1 (1) t\caps0 hat many of them are men of eminent learning, and there can he no reason to doubt that they Know that many of the Catholic legends are false, and many of the doctrines of their faith contrary to the Bible.

\caps1 (2) n\caps0 ot a few of the things in that communion must be known by them to be false, though not known to be so by the people. Such are all the pretended miracles performed by the relics of the saints; the liquefying of the blood of Januarius, etc.; see the notes on 2Th 2:9. As the working of these tricks depends wholly on the priesthood, they must know that they are "speaking lies in hypocrisy."

\caps1 (3) t\caps0 he matter of fact seems to be, that when young men who have been trained in the Catholic Church, first turn their attention to the ministry, they are sincere. They have not yet been made acquainted with the "mysteries of iniquity"in the communion in which they have been trained, and they do not suspect the deceptions that are practiced there. When they pass through their course of study, however, and become acquainted with the arts and devices on which the fabric rests, and with the scandalous lives of many of the clergy, they are shocked to find how corrupt and false the whole system is. But they are now committed. They have devoted their lives to this profession. They are trained now to this system of imposture, and they must continue to practice and perpetuate the fraud, or abandon the church, and subject themselves to all the civil and ecclesiastical disabilities which would now follow if they were to leave and reveal all its frauds and impostures. A gentleman of high authority, and who has had as good an opportunity as any man living to make accurate and extensive observations, stated to me, that this was a common thing in regard to the Catholic clergy in France and Italy. No one can reasonably doubt that the great body of that clergy "must"be apprized that much that is relied on for the support of the system is mere legend, and that the miracles which are pretended to be performed are mere trick and imposture.

Having their conscience seared with a hot iron - The allusion here is doubtless to the effect of applying a hot iron to the skin. The cauterized part becomes rigid and hard, and is dead to sensibility. So with the conscience of those referred to. It has the same relation to a conscience that is sensitive and quick in its decisions, that a cauterized part of the body has to a thin, delicate, and sensitive skin. Such a conscience exists in a mind that will practice delusion without concern; that will carry on a vast system of fraud without wincing; that will incarcerate, scourge, or burn the innocent without compassion; and that will practice gross enormities, and indulge in sensual gratifications under the mask of piety. While there are many eminent exceptions to an application of this to the Papal communion, yet this description will apply better to the Roman priesthood in the time of Luther - and in many other periods of the world - than to any other "body of men"that ever lived.

Barnes: 1Ti 4:3

Forbidding to marry - That is, "They will depart from the faith through the hypocritical teaching - of those who forbid to marry;"see notes on 1Ti 4:2. This does not necessarily mean that they would prohibit marriage altogether, but that it would be a characteristic of their teaching that marriage would "be forbidden,"whether of one class of persons or many. They would "commend"and "enjoin"celibacy and virginity. They would regard such a state, for certain persons, as more holy than the married condition, and would consider it as "so"holy that they would absolutely prohibit those who wished to be most holy from entering into the relation. It is needless to say how accurately this applies to the views of the papacy in regard to the comparative purity and advantages of a state of celibacy, and to their absolute prohibition of the marriage of the clergy. The tenth article of the decree of the Council of Trent, in relation to marriage, will show the general view of the papacy on that subject. "Whosoever shall say that the married state is to be preferred to a state of virginity, or celibacy, and that it is not better and more blessed to remain in virginity, or celibacy, than to be joined in marriage; let him be accursed!"Compare Peter Dens’ Moral Theology, pp. 497-500.

And commanding to abstain from meats, ... - The word "meat"in the Scriptures, commonly denotes "food"of all kinds; Mat 3:4; Mat 6:25; Mat 10:10; Mat 15:37. This was the meaning of the word when the translation of the Bible was made. It is now used by us, almost exclusively, to denote animal food. The word here used - βρῶμα brōma - means, properly, whatever is eaten, and may refer to animal flesh, fish, fruit, or vegetables. It is often, however, in the New Testament, employed particularly to denote the flesh of animals; Heb, Mat 9:10; Mat 13:9; Rom 14:15, Rom 14:20; 1Co 8:8, 1Co 8:13. As it was animal food particularly which was forbidden under the Jewish code, and as the questions on this subject among Christians would relate to the same kinds of prohibition, it is probable that the word has the same limited signification here, and should be taken as meaning the same thing that the word "meat"does with us.

To forbid the use of certain meats, is here described as one of the characteristics of those who would instruct the church in the time of the great apostasy. It is not necessary to suppose that there would be an "entire"prohibition, but only a prohibition of certain kinds, and at certain seasons. That "this"characteristic is found in the papacy more than anywhere else in the Christian world, it is needless to prove. The following questions and answers from Dr. Butler’ s Catechism, will show what is the sentiment of Roman Catholics on this subject. "Question: Are there any other commandments besides the Ten Commandments of God? Answer: There are the commandments or precepts of the church, which are chiefly six. Question: What are we obliged to do by the second commandment of the church? Answer: To give part of the year to fast and abstinence. Question: What do you mean by fast-days? Answer: Certain days on which we are allowed but one meal, and "forbidden flesh meat."

Question: What do you mean by days of abstinence? Answer: Certain days on which we are forbidden to eat flesh meat; but are allowed the usual number of meals. Question: Is it strictly forbidden by the church to eat flesh meat on days of abstinence? Answer: Yes; and to eat flesh meat on any day on which it is forbidden, without necessity and leave of the church, is very sinful."Could there be a more impressive and striking commentary on what the apostle says here, that "in the latter days some would depart from the faith, under the hypocritical teaching of those who commanded to abstain from meats?"The authority claimed by the papacy to issue "commands"on this subject, may be seen still further by the following extract from the same catechism, showing the gracious permission of the church to the "faithful.""The abstinence on Saturday is dispensed with, for the faithful throughout the United States, for the space of ten years (from 1833), except when a fast falls on a Saturday. The use of flesh meat is allowed at present by dispensation in the diocess of Philadelphia, on all the Sundays of Lent, except Palm Sunday, and once a day on Monday, Tuesday, and Thursday in each week, except the Thursday after Ash Wednesday, and also excepting Holy-week."Such is the Roman Catholic religion! See also Peter Dens’ Moral Theology, pp. 321-330. It is true that what is said here "might"apply to the Essenes, as Koppe supposes, or to the Judaizing teachers, but it applies more appropriately and fully to the Papal communion than to any other body of men professing Christianity, and taken in connection with the other characteristics of the apostasy, there can be no doubt that the reference is to that.

Which God hath created - The articles of food which he has made, and which he has designed for the nourishment of man. The fact that God had "created"them was proof that they were not to be regarded as evil, and that it was not to be considered as a religious duty to abstain from them. All that "God"has made is good in its place, and what is adapted to be food for man is not to be refused or forbidden; compare Ecc 5:18. There can be no doubt that in the apostasy here referred to, those things would be forbidden, not because they were injurious or hurtful in their nature, but because it might be made a part of a system of religion of self-righteousness and because there might be connected with such a prohibition the belief of special merit.

Barnes: 1Ti 4:4

For every creature of God is good - Greek, "all the creatures, or all that God has created"- πᾶν κτίσμα pan ktisma : that is, as he made it; compare Gen 1:10, Gen 1:12, Gen 1:18, Gen 1:31. It does not mean that every moral agent remains good as long as he is "a creature of God,"but moral agents, human beings and angels, were good as they were made at first; Gen 1:31. Nor does it mean that all that God has made is good "for every object to which it can be applied."It is good in its place; good for the purpose for which he made it. But it should not be inferred that a thing which is poisonous in its nature is good for food, "because"it is a creation of God. It is good only in its place, and for the ends for which he intended it. Nor should it be inferred that what God has made is necessarily good "after"it has been perverted by man. As God made it originally, it might have been used without injury.

Apples and peaches were made good, and are still useful and proper as articles of food; rye and Indian-corn are good, and are admirably adapted to the support of man and beast, but it does not follow that all that "man"can make of them is necessarily good. He extracts from them a poisonous liquid, and then says that "every creature of God is good, and nothing to be refused."But is this a fair use of this passage of Scripture? True, they "are"good - they "are"to be received with gratitude as he made them, and as applied to the uses for which he designed them; but why apply this passage to prove that a deleterious beverage, which "man"has extracted from what God has made, is good also, and good for all the purposes to which it can be applied? As "God"made these things, they are good. As man perverts them, it is no longer proper to call them the "creation of God,"and they may be injurious in the highest degree. This passage, therefore, should not be adduced to vindicate the use of intoxicating drinks. As employed by the apostle, it had no such reference, nor does it contain any "principle"which can properly receive any such application.

And nothing to be refused - Nothing that God has made, for the purposes for which he designed it. The necessity of the case the "exigency of the passage"- requires this interpretation. It "cannot"mean that we are not to refuse poison if offered in our food, or that we are never to refuse food that is to us injurious or offensive; nor can it anymore mean that we are to receive "all"that may be offered to us as a beverage. The sense is, that as God made it, and for the purposes for which he designed it, it is not to be held to be evil; or, which is the same thing, it is not to be prohibited as if there were merit in abstaining from it. It is not to be regarded as a religious duty to abstain from food which God has appointed for the support of man.

If it be received with thanksgiving - see the 1Co 10:31 note; Eph 5:20 note; Phi 4:6 note.

Barnes: 1Ti 4:5

For it is sanctified by the word of God - By the authority or permission of God. It would be profane or unholy if he had forbidden it; it is made holy or proper for our use by his permission, and no command of "man"can make it unholy or improper; compare Gen 1:29; Gen 9:3.

And prayer - If it is partaken of with prayer. By prayer we are enabled to receive it with gratitude, and everything that we eat or drink may thus be made a means of grace.

Barnes: 1Ti 4:6

If thou put the brethren in remembrance of these things - Of the truths just stated. They are, therefore, proper subjects to preach upon. It is the duty of the ministry to show to the people of their charge what "is"error and where it may be apprehended, and to caution them to avoid it.

Nourished up in the words of faith - That is, you will be then "a good minister of Jesus Christ, as becomes one who has been nourished up in the words of faith, or trained up in the doctrines of religion."The apostle evidently designs to remind Timothy of the manner in which he had been trained, and to show him how he might act in accordance with that. From one who had been thus educated, it was reasonable to expect that he would be a faithful and exemplary minister of the gospel.

Whereunto thou hast attained - The word used here means, properly, to accompany side by side; to follow closely; to follow out, trace, or examine. It is rendered "shall follow,"in Mat 16:17; "having had understanding,"in Luk 1:3; and "hast fully known,"in 2Ti 3:10. It does not elsewhere occur in the New Testament. The meaning here seems to be, that Timothy had followed out the doctrines in which he had been trained to their legitimate results; he had accurately seen and understood their bearing, as leading him to embrace the Christian religion. His early training in the Scriptures of the Old Testament 2Ti 1:5; 2Ti 3:15, he had now fully carried out, by embracing the Lord Jesus as the Messiah, and by evincing the proper results of the early teaching which he had received in connection with that religion. If he now followed the directions of the apostle, he would be a minister of the Lord Jesus, worthy of the attainments in religious knowledge which he had made, and of the expectations which had been formed of him. No young man should, by neglect, indolence, or folly, disappoint the reasonable expectations of his friends. Their cherished hopes are a proper ground of appeal to him, and it may be properly demanded of every one that he shall carry out to their legitimate results all the principles of his early training, and that he shall be in his profession all that his early advantages make it reasonable to "expect"that he will be.

Barnes: 1Ti 4:7

But refuse - That is, refuse to pay attention to them, or reject them. Do not consider them of sufficient importance to occupy your time.

Profane - The word here used does not mean that the fables here referred to were blasphemous or impious in their character, but that they had not the character of true religion; 2Ti 2:16. And old wives’ - Old women’ s stories; or such as old women held to be important. The word is used here, as it is often with us, in the sense of silly.

Fables - Fictions, or stories that were not founded on fact. The pagan religion abounded with fictions of this kind, and the Jewish teachers were also remarkable for the number of such fables which they had introduced into their system. It is probable that the apostle referred here particularly to the Jewish fables, and the counsel which he gives to Timothy is, to have nothing to do with them.

And exercise thyself rather unto godliness - Rather than attempt to understand those fables. Do not occupy your time and attention with them, but rather cultivate piety, and seek to become more holy.

Barnes: 1Ti 4:8

For bodily exercise profiteth little - Margin, "for a little time."The Greek will admit of either interpretation, and what is here affirmed is true in either sense. The bodily exercise to which the apostle refers is of little advantage compared with that piety which he recommended Timothy to cultivate, and whatever advantage could be derived from it, would be but of short duration. "Bodily exercise"here refers, doubtless, to the mortifications of the body by abstinence and penance which the ancient devotees, and particularly the Essenes, made so important as a part of their religion. The apostle does not mean to say that bodily exercise is in itself improper, or that no advantage can be derived from it in the preservation of health, but he refers to it solely as a means of religion; as supposed to promote holiness of heart and of life. By these bodily austerities it was supposed that the corrupt passions would be subdued, the wanderings of an unholy fancy lettered down, and the soul brought into conformity to God. In opposition to this supposition, the apostle has here stated a great principle which experience has shown to be universally correct, that such austerities do little to promote holiness, but much to promote superstition. There must be a deeper work on the soul than any which can be accomplished by the mere mortification of the body; see the notes on Col 2:23, and compare 1Co 9:25-27.

But godliness - Piety or religion.

Is profitable unto all things - In every respect. There is not an interest of man, in reference to this life, or to the life to come, which it would not promote. It is favorable to health of body, by promoting temperance, industry, and frugality; to clearness and vigor of intellect, by giving just views of truth, and of the relative value of objects; to peace of conscience, by leading to the faithful performance of duty; to prosperity in business, by making a man sober, honest, prudent, and industrious; to a good name, by leading a man to pursue such a course of life as shall deserve it; and to comfort in trial, calmness in death, and immortal peace beyond the grave. Religion injures no one. It does not destroy health; it does not enfeeble the intellect; it does not disturb the conscience; it does not pander to raging and consuming passions; it does not diminish the honor of a good name; it furnishes no subject of bitter reflection on a bed of death.

It makes no one the poorer; it prompts to no crime; it engenders no disease. If a man should do that which would most certainly make him happy, he would be decidedly and conscientiously religious; and though piety promises no earthly possessions directly as its reward, and secures no immunity from sickness, bereavement, and death, yet there is nothing which so certainly secures a steady growth of prosperity in a community as the virtues which it engenders and sustains, and there is nothing else that will certainly meet the ills to which man is subject. I have no doubt that it is the real conviction of every man, that if he ever becomes certainly "happy,"he will be a Christian; and I presume that it is the honest belief of every one that the true and consistent Christian is the most happy of people. And yet, with this conviction, people seek everything else rather than religion, and in the pursuit of baubles, which they know cannot confer happiness, they defer religion - the only certain source of happiness at any time - to the last period of life, or reject it altogether.

Having promise of the life that now is - That is, it furnishes the promise of whatever is really necessary for us in this life. The promises of the Scriptures on this subject are abundant, and there is probably not a lack of our nature for which there might not be found a specific promise in the Bible; compare Psa 23:1; Psa 84:11; Phi 4:19. Religion promises us needful food and raiment, Mat 6:25-33; Isa 33:16; comfort in affliction, Deu 33:27; Job 5:19; Psa 46:1-11; Heb 13:5; support in old age and death, Isa 46:4; Psa 23:4; compare Isa 43:2; and a good reputation, an honored name when we are dead; Psa 37:1-6. There is nothing which man really "needs"in this life, which is not promised by religion; and if the inquiry were made, it would be surprising to many, even with our imperfect religion, how literally these promises are fulfilled. David, near the close of a long life, was able to bear this remarkable testimony on this subject: "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread;"Psa 37:25. And now, of the beggars that come to our doors, to how few of them can we give a cup of cold water, feeling that we are giving it to a disciple! How rare is it that a true Christian becomes a beggar! Of the inmates of our alms-houses, how very few give any evidence that they have religion! They have been brought there by vice, not by religion. True piety sends none to the alms-house; it would have saved the great mass of those who are there from ever needing the charity of their fellow-men.

And of that which is to come - Eternal life. And it is the only thing that "promises"such a life. Infidelity makes no "promise"of future happiness. Its business is to take away all the comforts which religion gives, and to leave people to go to a dark eternity with no promise or hope of eternal joy. Vice "promises"pleasures in the present life, but only to disappoint its votaries here; it makes no promise of happiness in the future world. There is nothing that furnishes any certain "promises"of happiness hereafter, in this world or the next, but religion. God makes no promise of such happiness to beauty, birth, or blood; to the possession of honors or wealth; to great attainments in science and learning, or to the graces of external accomplishment. All these, whatever flattering hopes of happiness they may hold out here, have no assurance of future eternal bliss. It is not by such things that God graduates the rewards of heaven, and it is only "piety"or "true religion"that furnishes any assurance of happiness in the world to come.

Barnes: 1Ti 4:9

This is a faithful saying - see the notes on 1Ti 1:15.

Poole: 1Ti 4:1

1Ti 4:1-5 Paul foretelleth and describeth a great apostacy to

happen in the latter times.

1Ti 4:6-11 He directeth Timothy what doctrines to teach,

1Ti 4:12-16 and by what rules to regulate his conduct, so as to

save both himself and his hearers.

It was usual with the prophets, when they declared the oracles of God, to assert in the beginning of their revelations, that the Lord hath spoken, Isa 1:2 Jer 1:2 Joe 1:1 . The apostle in the same manner, in the beginning of his prediction of things future, declares

the Spirit speaketh expressly that is, either clearly revealed it to me, as Act 10:19 , and Act 13:2 , thus expressly is opposed to obscurely; for sometimes the revelations given to the prophets were under shadows and figures in divers manners, but the Spirit discovered in a most intelligible manner what seducers should come in the church, &c.

Now the Spirit speaketh expressly; either hath inwardly revealed it to my Spirit, as Act 10:19 13:2 , or, (which is more probable), because the verb is in the present tense, legei , it saith it in the written word, which must be in the Old Testament, for the New was not at this time written: but then the question is, where the Holy Ghost hath expressly in the Old Testament spoken of the apostacy of the latter times. Our famous Mede answers, in Dan 11:1-45 , where from Dan 11:30 is a plain prophecy of the Roman empire, and Dan 11:35-39 , of antichrist, where it is said: Some of them of understanding shall fall, to try them, and to purge, & c.; and he speaks of a king, that shall do according to his will, and shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods.— Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god, but magnify himself above all. Where that learned man thinks is an excellent description of the Roman empire, their various victories, successes, declinations, and mutations, and amongst other things, Dan 11:36 , that they should cast off their old pagan idolatry, and after that make a defection from the Christian faith, and not regard marriage, (called there the desire of women ), nor indeed truly regard any god. This the apostle saith should be in the latter times. The last times (saith the afore-mentioned famous author) are the times of Christ’ s kingdom, which began in the time of the Roman empire; during which time this Epistle was written, where the apostle speaking of time yet to come, the

latter times by him mentioned must needs be the latter part of the last times, which he saith began in the ruin of the Roman empire, upon which followed the revealing of antichrist, that wicked one, mentioned 2Th 2:7 . Concerning these times, the Spirit said expressly,

that some should in them depart from the faith, giving heed to seducing spirits by which some understand the devils themselves; others, false teachers, or false doctrines, which are afterwards mentioned, called doctrines of devils by which some understand doctrines suggested by devils, or published by the cunning and art of devils. But others think that by doctrines of devils here are not to be understood doctrines so published, but doctrines concerning devils; and that the meaning is, that in the last times the pagan doctrine concerning demons should be restored. The pagan demons were an inferior sort of gods, a kind of middle beings between their highest gods and men, whose office was to be advocates and mediators between men and the highest gods, because they judged it was not lawful for men to come to the highest gods immediately; these they worshipped by images, even as the papists at this day make use of and worship angels and saints. See more fully what Mr. Mede saith upon this argument in his own book, and in Mr. Pool’ s Latin Synopsis upon this text; and what he saith seems very probably the sense of this text, especially considering the two doctrines mentioned 1Ti 4:3 .

Poole: 1Ti 4:2

The words, as translated by us, are very difficult; for the word which we translate

speaking lies being the genitive case, will neither agree with spirits nor doctrines, in the former verse, they being both the dative: but neither is our translation agreeable to the Greek, which is thus: In or through the hypocrisy of such as speak lies, and of such as have a conscience seared with a hot iron; which doubtless is the sense; so the words explain the manner how they were seduced to apostacy, viz. through the hypocrisy or dissimulation of men that speak lies, and had consciences benumbed, and mortified, as it were cauterized and seared with a hot iron. By their hypocrisy he characterizes seducers, uncertain, false men, that regarded not what they said, but made a show and appearance of piety, when indeed they had no sense of piety in them. By men whose consciences were seared with a hot iron he means persons so far from any sense of piety, that they were hardened to any degree of iniquity: and indeed by both terms he excellently expresseth such persons as generally they are who seduce others to false doctrine, they could not do it without some show or pretence of piety, they would not do it if they had any true sense of it; and by both terms he too well expresseth those that in our days seduce men to the doctrines concerning demons, and abstaining from marriage and meats, which are those doctrines he alone instanceth in.

Poole: 1Ti 4:3

Forbidding to marry: the Greek is, hindering to marry, but that might be by forbidding it by a law under a severe penalty. There are great disputes whom the apostle speaketh of, to find out which it is considerable:

1. That the apostle speaketh of a time that was then to come;

2. Of some who had it in their power to hinder it:

which will make the prophecy hardly applicable to any but the Romish synagogue, to be sure, not so applicable; for though there were some persons before them that condemned marriages, yet as they were but a small, inconsiderable party, so they were persons that had no power to hinder marriage by any penal laws, nor any that did it in such hypocrisy under a pretence of piety, when he who runs may read that they do it to maintain the grandeur of their ecclesiastical hierarchy. How applicable therefore soever this might be to the Ebionites, and those that followed Saturninus and Marcion, and the Encratitae, (which the papists contend for), it certainly more nearly concerns the papists themselves, who more universally forbade them to their clergy, and were the first that had a power to hinder them, and fell into much later times than any of the others.

And commanding to abstain from meats to abstain from some meats; and this also they should teach in hypocrisy, i.e. under a pretence of piety. This every whit as well agrees to the Romish synagogue as the other, whose prohibitions of flesh are sufficiently known. Mr. Mede is very confident that the Holy Ghost doth here describe the popish monks, and those that gave rules to those orders.

Which God hath created to be received with thanksgiving which meats, as well as other, God hath created for the use of man, giving him a liberty to kill and eat, only we ought to receive them with thanksgiving; which confirmeth our religious custom both of begging a blessing upon our meat before we eat, and returning thanks to God when we have eaten, for which also we have our Saviour’ s example, Mat 14:19 15:36 .

Of them which believe and know the truth: not that such as believe not and are ignorant of the truth may not eat, but they have not so good and comfortable a right to the creatures as believers, Tit 1:15 ; and they know and understand their liberty to eat of those things, which others deprive themselves of by their superstitious opinions and constitutions.

Poole: 1Ti 4:4

For every creature of God is good not only good in itself, as all was which God made, Gen 1:1-31 , but lawful to be used, pure, Tit 1:15 , there is no uncleanness in it.

And nothing to be refused and therefore nothing upon that account is to be refused, as unclean and defiling.

If it be received with thanksgiving only it must be made use of in such a manner as in and by the use of it we may glorify, and express our thankfulness to, God.

Poole: 1Ti 4:5

For it is sanctified: sanctified in this place signifies made pure, or lawful to be used.

By the word of God by the gospel, which declares it so, Act 10:15 ; or by God’ s ordination, which hath so determined it.

And prayer and prayer to God for a blessing upon it.

Poole: 1Ti 4:6

If thou put the brethren in remembrance of these things if by thy preaching publicly, and by thy more private instructions of Christians at Ephesus, thou teachest them these things.

Thou shalt be a good minister of Jesus Christ thou shalt faithfully discharge the office of him who is a servant of Jesus Christ, not of men merely. The ministers of the gospel are in the first place ministers or servants to Christ. Secondarily, ministers (that is, servants) of the church; as a nobleman’ s servant employed to distribute wages or meat to inferior servants, is a minister to those to whom he so distributeth food or wages, but in the first place a servant to his lord.

Nourished up in the words of faith and of good doctrine such a minister of the gospel ought to be one bred up in the true faith, and persevering in it.

Whereunto thou hast attained whereto thou art not a stranger, only I would have thee go on and persevere in it.

Poole: 1Ti 4:7

But refuse profane and old wives’ fables all impertinent discourses, which tend nothing to promote either faith or holiness, which he disdainfully calls old wives’ fables, tales of a tub, as we say, discourses having no bottom in the word of God, are not fit for pulpits.

And exercise thyself rather unto godliness let thy constant study be things that may promote godliness, impart those things unto people, and live up to them in thy conversation.

Poole: 1Ti 4:8

For bodily exercise profiteth little bodily discipline, lying in abstaining from certain meats, keeping set fasts, watchings, lying upon the ground, going barefoot, wearing sackcloth or haircloth, abstaining from wine or marriage, is of little advantage, the mind and soul of man is not bettered by them: the apostle doth not altogether despise these things, some of which may be useful (moderately used) to make us more fit for prayer, especially upon solemn occasions; but these are not things wherein religion is to be put, and alone they are of no avail.

But godliness is profitable unto all things but godliness, which lieth in the true worship and service of God, out of a true principle of the fear of God and faith in him; or (more generally) holiness of life in obedience to God’ s commandments, is of universal advantage;

having promise of the life that now is, and of that which is to come not from any meritoriousness in it, but from the free grace of God, which hath annexed to it not only the promises of health, peace, and prosperity, and all good things while we live here upon the earth, but also the promises of salvation and eternal happiness when this life shall be determined.

Poole: 1Ti 4:9

This saying about the advantage of godliness is true, and worthy to be received of all men. See the notes on 1Ti 1:15 , where the same words are applied to the great proposition of the gospel: That Christ came into the world to save sinners. That Christ came into the world to save sinners, and that such sinners as from ungodly will become godly, and persevere in the practice of godliness, shall be happy in this life, and saved in the life to come, are two faithful and remarkable sayings, worthy the acceptation of all reasonable creatures.

PBC: 1Ti 4:1

See GG: 19,29 July 18, 2004

PBC: 1Ti 4:2

"conscience seared" - We typically interpret the reference to the conscience being seared with a hot iron as meaning that these people have lost their sense of conscience; that they are beyond feeling.  This may be the case with such people, but the analogy fails the interpretation.  The words indicate the administration of a branding iron, as cowboys in our own Western pioneer days would apply to their cattle before turning them loose on the open range.  The brand signifies ownership.  This idea matches the passage far better than the idea of lost sensitivity.  These people have fallen under the influence of the demonic to such an extent that they appear to be " owned" by the wicked spirit that promotes their error.  They become obsessed with their error.  In fact a major evidence that a person has fallen prey to error is this precise behavior. They can hardly discuss any other Bible teaching.  Every discussion will lead to this idea.

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PBC: 1Ti 4:3

"Forbidding to marry," -  Whether applied to ministers (as with the Roman Catholic prohibition against priests being married), or in other circumstances, these people violate the fundamental premise of God’s creating man and woman.  An individual may occasionally choose to remain single.  This choice does not violate any Biblical principle.  The error that Paul confronts is quite different.  It has to do with the forbidding of marriage.  In a true Biblical marriage Jesus described the bond as having a divine origin, " whom God hath joined together" (Mt 19:6; Mr 10:9).  To forbid marriage as part of a false teaching is to reject God’s joining of people in marriage. 

"commanding to abstain from meats" - They command people to abstain from meats.  Paul adds further emphasis.  God made various plants and animals for food consumption.  Advocates of a vegetarian diet as a religious mandate are the focus of Paul’s concern.  (Again I have no problem with anyone for dietary, taste, or other personal reasons choosing to be a vegetarian.  The problem appears when a false teacher imposes the rule on others under the guise that it is a divine rule to be followed.) 

51

PBC: 1Ti 4:6

See GG: 19,30 July 25, 2004

PBC: 1Ti 4:8

See GG: 19,31 August 1, 2004

Haydock: 1Ti 4:1

In the last times. Literally, last days; i.e. hereafter, or in days to come. ---

To spirits of error and doctrines of devils; or, to seducing spirits and doctrines of devils, as in the Protestant translation. The sense must be, that men shall teach false doctrine by the suggestion of the devil. (Witham)

Haydock: 1Ti 4:2

Their conscience seared; hardened: a metaphor from the custom of burning malefactors with a hot iron. (Witham)

Haydock: 1Ti 4:3

Forbidding to marry, to abstain from meats, &c. Here says St. John Chrysostom[1] are foretold and denoted the heretics called Encratites, the Marcionites, Manicheans, &c. who condemned all marriages as evil, as may be seen in St. Irenæus, Epiphanius, St. Augustine, Theodoret, &c. These heretics held a god who was the author of good things, and another god who was the author or cause of all evils; among the latter they reckoned, marriages, fleshmeats, wine, &c. The doctrine of Catholics is quite different, when they condemn the marriages of priests and of such as have made a vow to God to lead always a single life; or when the Church forbids persons to eat flesh in Lent, or on fasting-days, unless their health require it. We hold that marriage in itself is not only honourable, but a sacrament of divine institution. We believe and profess that the same only true God is the author of all creatures which are good of themselves; that all eatables are to be eaten with thanksgiving, and none of them to be rejected, as coming from the author of evil. When we condemn priests for marrying, it is for breaking their vows and promises made to God of living unmarried, and of leading a more perfect life; we condemn them with the Scripture, which teaches us that vows made are to be kept; with St. Paul, who in the next chap. (ver. 12) teaches us, that they who break such vows incur their damnation. When the Church, which we are commanded to obey, enjoins abstinence from flesh, or puts a restraint as to the times of eating on days of humiliation and fasting, it is by way of self-denial and mortification: so that it is not the meats, but the transgression of the precept, that on such occasions defiles the consciences of the transgressors. "You will object, (says St. John Chrysostom) that we hinder persons from marrying; God forbid," &c. St. Augustine, (lib. 30. cont. Faustum. chap. vi.) "You see (says he) the great difference in abstaining from meats for mortification sake, and as if God was not the author of them." We may observe that God, in the law of Moses, prohibited swine's flesh and many other eatables; and that even the apostles, in the Council of Jerusalem, forbad the Christians, (at least about Antioch) to eat at that time blood and things strangled; not that they were bad of themselves, as the Manicheans pretended. (Witham) ---

St. Paul here speaks of the Gnostics and other ancient heretics, who absolutely condemned marriage and the use of all kind of meat, because they pretended that all flesh was from an evil principle: whereas the Church of God so far from condemning marriage, holds it to be a holy sacrament, and forbids it to none but such as by vow have chosen the better part: and prohibits not the use of any meats whatsoever, in proper times and seasons, though she does not judge all kinds of diet proper for days of fasting and penance. (Challoner) ---

We may see in the earliest ages [centuries] of Christianity, that some of the most infamous and impure heretics that ever went out of the Church, condemned all marriage as unlawful, at the same time allowing the most unheard of abominations: men without religion, without faith, without modesty, without honour. See St. Clement, lib. 3. Strom.

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[BIBLIOGRAPHY]

St. John Chrysostom, Greek: om. ib. ou koluomen, me genoioto. St. Jerome, (lib. 1. cont. Jovinian. tom. 4. p. 156) Si nupserit Virgo, non peccavit....non illa Virgo, quæ se semel Dei cultui dedicavit; harum enim si qua nupserit, habebit damnationem. See St. Augustine (lib. 30. cont. Faust. chap. vi.) both as to marriage and meats.

Haydock: 1Ti 4:5

It is sanctified by the word of God, and prayer. That is, praying that they may not, by the abuse we make of them, be an occasion to us of sinning and offending God. (Witham) ---

The use of all kinds of meat is in itself good; but if it were not, it would become sanctified by the prayer which we usually pronounce over it, and by the word of Christ, who has declared that not that which enters the mouth defiles a man. (Calmet)

Haydock: 1Ti 4:7

Old wives' fables. [2] Some understand the groundless traditions of the Jews; others the ridiculous fictions of Simon Magus and his followers. In the Greek they are called profane fables. (Witham)

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[BIBLIOGRAPHY]

Greek: Bebelous.

Haydock: 1Ti 4:8

Some think St. Paul alludes in this verse to the corporal exercises of wrestlers, which procured them but a little short renown, whereas the works of piety have a more lasting reward. (Menochius, Tirinus) ---

Corporal exercises of temperance, mortification, &c. are good, but not to be compared with the spiritual virtues of charity, piety, &c. (St. Bernard)

Gill: 1Ti 4:1

Now the Spirit speaketh expressly,.... The prophecy hereafter mentioned was not an human conjecture, but, as all true prophecy, it came from the Spirit of God, who spoke or delivered it; either in the prophets of the Old Testament, who, as they spoke of the Gospel dispensation, so of the defection that should be in it; and particularly of antichrist, and of the apostasy through him, which is what is here intended, especially in Daniel's prophecies, under the names of the little horn, and vile person, Dan 7:1 and Dan 11:1, or in the Lord Jesus Christ, who foretold that false prophets would arise and deceive many; or in some of the prophets in the Christian church, such as Agabus, and others, who might in so many words foretell this thing; or rather in the apostle himself, at this time, since this prophecy was delivered not in dark sayings, in an enigmatical way, in an obscure manner, as prophecies generally were, but in plain language, and easy to be understood, and wanted no interpreter to unriddle it; and seeing that it is nowhere to be found in so many express words elsewhere: and moreover, the apostle does not say the Spirit "hath spoken", but the Spirit "speaketh"; then, at the time of the writing of these words, in and by him. The prediction follows,

that in the latter times some should depart from the faith; that is, from the doctrine of faith, notwithstanding it is indisputably the great mystery of godliness, as it is called in the latter part of the preceding chapter; for from the true grace of faith there can be no final and total apostasy, such as is here designed; for that can never be lost. It is of an incorruptible nature, and therefore more precious than gold that perishes; Christ is the author and finisher of it; his prevalent mediation is concerned for it; it is a gift of special grace, and is without repentance; it springs from electing grace, and is secured by it; and between that and salvation there is an inseparable connection; it may indeed decline, be very low, and lie dormant, as to its acts and exercise, but not be lost: there is a temporary faith, and a persuasion of truth, or a mere assent to it, which may be departed from, but not that faith which works by love: here it intends a profession of faith, which being made, should be dropped by some; or rather the doctrine of faith, which some would embrace, and then err concerning, or entirely quit, and wholly apostatize from. And they are said to be some, and these many, as they are elsewhere represented, though not all; for the elect cannot be finally and totally deceived; the foundation of election stands sure amidst the greatest apostasy; and there are always a few names that are not defiled with corrupt principles and practices; Christ always had some witnesses for the truth in the darkest times: and now this defection was to be "in the latter times"; either of the apostolic age, which John, the last of the apostles, lived to see; and therefore he calls it the last time, or hour, in which were many antichrists, 1Jo 2:18. And indeed in the Apostle Paul's time the mystery of iniquity began to work, which brought on this general defection; though here it has regard to some later times under the Gospel dispensation; to the time when the man of sin, and the son of perdition, was revealed, and when all the world wondered after the beast: and indeed, such will be the degeneracy in the last days of all, that when the son of man comes, as the grace, so the doctrine of faith will be scarcely to be found in the world: the means by which this apostasy will obtain and prevail will be through men's

giving heed to seducing spirits; either to doctrines which are of a deceiving nature; or to men who profess to have the Spirit of God, and have not, but are evil men and seducers, deceiving, and being deceived; that lie in wait to deceive, and handle the word of God deceitfully; and by attending on the ministry of such persons, through hearing them, and conversing with them, the defection was to begin and spread; and therefore such should be carefully avoided, and their ministry shunned; nor should they be received, nor bid God speed.

And doctrines of devils; such as are devised by devils, as all damnable doctrines be; and all lying ones, for the devil is the father of them; and as are all the false doctrines introduced by antichrist, for his coming was after the working of Satan; and particularly those doctrines of his concerning worshipping of angels, and saints departed, may be called the doctrines of devils, or of "demons"; being much the same with the demon worship among the Heathens, of which the devil was the inventor: unless by doctrines of devils should be meant the doctrines of men, who for their cunning and sophistry, for their lies and hypocrisy, for their malice, and murdering of the souls of men, are comparable to devils.

Gill: 1Ti 4:2

Speaking lies in hypocrisy,.... Or "through the hypocrisy of those that speak lies"; for the apostle is still speaking of the means by which the apostasy should rise, and get ground; and it should be by the means of persons that should deliver lying or false doctrine under the colour of truth, and make great pretensions to religion and holiness, which would greatly take with men, and captivate and lead them aside: and this plainly points at the abettors of antichrist, the Romish priests, who deliver out the lying doctrines of merit, purgatory, invocation of saints, fastings, pilgrimages, &c. and the fabulous legends of saints, and the lying wonders and miracles done by them, and all under a show of godliness, and the promoting of religion and holiness:

having their conscience seared with a hot iron; which exactly describes the above mentioned persons, whose consciences are cauterized and hardened, and past feeling; and have no regard to what they say or do, make no conscience of anything, but under a cloak of sanctity commit the most shocking impieties; and are men of the most infamous characters, and of the most enormous and scandalous lives and conversations; so that the metaphor may be taken either from the searing of flesh with an iron, or cauterizing it, whereby it grows callous and hard; or from the stigmas or marks which used to be put on malefactors, or such who have been guilty of notorious crimes.

Gill: 1Ti 4:3

Forbidding to marry,.... Which points out not the Encratites, Montanists, and Manichees, who spoke against marriage; but the Papists, who forbid it to their priests under a pretence of purity and holiness, and at the same time allow them to live in all manner of debauchery and uncleanness; for these are the persons that forbid marriage in an authoritative way, and in hypocrisy: for that phrase is to be joined to all the sentences that follow it; as through the hypocrisy of those whose consciences are seared; and through the hypocrisy of those that forbid marriage to their priests, this being, by the common people, taken as an instance of great purity and holiness, and hereby they are drawn into the deception; as well as also through the hypocrisy of those that command

to abstain from meats: not from some certain meats forbidden by the law of Moses, as did some judaizing Christians; but from all meats at some certain season of the year, as at what they call the Quadragesima or Lent, and at some days in the week, as Wednesdays and Fridays; and this all under an hypocritical pretence of holiness, and temperance, and keeping under the body, and of mortification; when they are the greatest pamperers of their bodies, and indulge themselves in all manner of sensuality: the evil of this is exposed by the apostle, as follows,

which God hath created; and therefore must be good, and ought not to be abstained from: and besides, the end of his creation of them is,

to be received: to be taken, and used, and eaten; and therefore it is wicked to command men to abstain from them, and evil in those that do it: and the manner in which they should be received is

with thanksgiving; since they are the creatures of God, and useful to men, and men are unworthy of them, having forfeited them by sin; and since they are the bounties of Providence, and a free use of them is allowed; so far then should men be from abstaining from them, that they ought to take them, and use them with all thankfulness: and especially this should be done

of them which believe and know the truth: that is, who believe in Christ, and know the truth of the Gospel, which frees from every yoke of bondage, and from the burdensome rites, ceremonies, and inventions of men; for these have the good creatures as the fruits of divine love, through Christ the Mediator, and as blessings indeed; and who have the best right, claim, and title to them through Christ, being in him heirs of the world, and for whose sake all things are; and therefore these, as they know how to use them, and not abuse them, are to receive them at the hands of God, with thanksgiving, and not put them away, or abstain from them under a pretence of religion and holiness.

Gill: 1Ti 4:4

For every creature of God is good,.... For food; and should be taken and used for that purpose, at all times, without distinction; even every creature which is made for food, and which is easy to be discerned by men:

and nothing to be refused; or rejected as common and unclean, or to be abstained from at certain times:

if it be received with thanksgiving: if not, persons are very ungrateful, and very unworthy of such favours; and it would be just in God to withhold them from them; and this they may expect at his hands, who reject them with contempt, or receive them with unthankfulness, or abstain front them in a religious way he never enjoined.

Gill: 1Ti 4:5

For it is sanctified,.... Or set apart for use, and may be lawfully used at all times:

by the word of God; which declares that there is nothing in itself common, or unclean, or unfit for use, and that nothing that goes into a man defiles him; so that by virtue of this word of God, every creature may be made use of, that is fit for food: or else this designs the word of God, which gives a blessing to what is eaten; for it is not by bread or meat only, but through the word of God commanding a blessing on what is eaten, that man lives, Mat 4:4 and therefore this blessing upon our food should be asked for: wherefore it follows,

and prayer; this being used before eating for a blessing on the food, and after it, in a way of thanksgiving for it, sanctifies every creature of God, or gives men a free use of any, or all of them. So the Israelites, when they had eaten, and were full, were to bless the Lord, Deu 8:10. And thus our Lord Jesus Christ, at meals, used to take the food, and bless it or ask a blessing on it, Mat 14:19. And so did the Essenes among the Jews ^h, and the Christians in Tertullian's ⁱ time; and the practice is highly necessary and commendable, nor ought it to be disused.

Gill: 1Ti 4:6

If thou put the brethren in remembrance of these things,.... Either of all the main and principal things already mentioned in the preceding chapters; as that the end of the commandment is love; that Christ's coming into the world to save the chief of sinners is a faithful saying, and worthy of acceptation; that prayers should be made for all sorts of men, for the reasons given; and that there is salvation for men and women through the incarnate Son of God; that such and such are the qualifications of elders and deacons; and that the incarnation of Christ is, without controversy, the great mystery of godliness: or of the things which are particularly hinted at in the prophecy delivered in the beginning of this chapter; as that there should be a falling off from the doctrine of faith in the latter days; that this should come to pass through attending to erroneous spirits, and doctrines of "demons", and through the lies of hypocritical, hardened, and infamous men; whose particular dogmas, by which they might be known, would be, to forbid marriage to certain persons, which is of divine institution and honourable, and to order an abstinence from meats at certain times, contrary to the will and providence of God. These the apostle would have Timothy propose, and subject to consideration, and from time to time refresh the memories of the saints with, who are apt, through negligence and inattention, and the weakness of the natural faculty, to be forgetful hearers of the word; that whenever such persons should arise, they might be on their guard against them. It is one part of the business of Gospel ministers to put the churches in mind of what they have received and known, and are established in. By "the brethren" are meant the members of the church at Ephesus; whom the apostle accounted as brethren, being of the same family and household, and would have Timothy reckon and use as such, and not as subjects and servants, to be lorded over.

Thou shalt be a good minister of Jesus Christ; a minister of Jesus Christ is one of his making, qualifying, calling, and sending; and who makes Christ, the doctrines respecting his person and offices, his grace, righteousness, and salvation, the subject of his ministry; and he is a good one, who, besides having a good work of grace wrought in him, has good gifts and abilities from Christ, and who makes a good use of them, and freely and fully imparts them for the good of others; and being employed in a good work, he abides in it, and nothing can deter or remove him from it; and such an one was Timothy, and so would it be manifest by doing what the apostle hints unto him; as well as he would appear to be

nourished up in the words of faith, and of good doctrine: by which are meant the truths of the Gospel, called the words of faith, because they are things to be believed, hold forth the object of faith, Christ, and are the means by which faith comes, and is increased: and good doctrine, being the doctrine of the Scriptures, and of Christ, and of his apostles, and according to godliness; and contain good things, which make for the glory of the grace of God, and the comfort and welfare of immortal souls. These are of a nourishing nature; they are the wholesome and salutary words of Christ; they have in them milk for babes, and meat for strong men; by which both grow and thrive, when error eats as does a canker. So Philo the Jew ^k speaks of the soul, being "nourished with sciences", and not with food and drink, which the body needs; and a little after he says, you see the food of the soul what it is, it is the continual word of God. Now Timothy, by discharging his work aright, would show to the brethren, that as he had been nourished and trained up, first under his religious parents, and then under the Apostle Paul; so he still continued in the same truths, and to live and feed upon them, and to be nourished by them: or the words may be rendered actively,

nourishing; that is, either himself, as the Syriac version renders it, or others; for though all nourishment comes from Christ the head, yet it is ministered by joints and bands to the members; it is conveyed by the means of the word and ordinances, ministered by the preachers of the Gospel, who feed the church with knowledge, and with understanding; and none but those who are nourished themselves are fit to be the nourishers of others; and such an one was this evangelist: for it follows,

whereunto thou hast attained; he had arrived to a considerable degree of knowledge of Gospel truths, and was still pursuing and following on to know more of them, and was exhorted to continue in them, knowing of whom he had learned them. All this is said by way of encouragement to him to do as the apostle directs.

Gill: 1Ti 4:7

But refuse profane and old wives' fables,.... Either Jewish ones, the traditions of the elders; or those of the Gnostics, concerning God, angels, and the creation of the world; or those doctrines of demons, and which forbad marriage, and commanded abstinence from meats before mentioned; which are called profane, because impious and ungodly, and old wives' fables, because foolish and impertinent; and which were to be rejected with abhorrence and contempt, in comparison of the words of faith and good doctrine.

And exercise thyself rather unto godliness; either to the doctrines which are according to godliness, and tend to godly edification, which the above fables did not, study these, meditate on them, digest them, and deliver them to others; or to a godly life and conversation, exercise thyself, to have a conscience void of offence to God and men; or to internal religion, inward godliness, the exercise of the graces of faith, hope, love, fear, reverence, humility, &c. or rather to the spiritual worship of God, according to his will, not in a formal, cold, and customary way, but with the heart, in truth and sincerity, in faith, and with fervency and purity.

Gill: 1Ti 4:8

For bodily exercise profiteth little,.... Meaning not the exercise of the body in the Olympic games, as by running, wrestling, &c. which profited but little, for the obtaining of a corruptible crown at most; though since a word is used here, and in the preceding verse, borrowed from thence, there may be an allusion to it: much less exercise of the body for health or recreation, as riding, walking, playing at any innocent diversion; which profits but for a little time, as the Syriac and Arabic versions read; and the latter renders the phrase "bodily recreation": nor is the exercise of the body in the proper employment of trade and business, to which a man is called, and which profits for the support of life for a little while, intended; nor any methods made use of for the mortification of the body, and the keeping of it under, as watchings, fastings, lying on the ground, scourging, &c. but rather mere formal external worship, as opposed to godliness, or spiritual worship. There ought to be an exercise of the body, or a presenting of that in religious worship before God; there should be an outward attendance on the word and ordinances; but then, without internal godliness, this will be of little advantage: it is indeed showing an outward regard to public worship, and may be a means of keeping persons out of bad company, and from doing evil things; but if this is trusted to, and depended on, it will be of no avail to everlasting life; see Luk 13:26

but godliness is profitable unto all things; to the health of the body, and the welfare of the soul; to the things of this life, and of that which is to come; to themselves and others, though not to God, or in a way of merit:

having promise of the life that now is; of the continuance of it, of length of days, of living long in the earth, and of enjoying all necessary temporal good things, the mercies of life; for God has promised to his spiritual worshippers, to them that fear him, and walk uprightly, that their days shall be prolonged, that they shall want no good thing, nor will he withhold any from them that is for their good, that is proper and convenient for them:

and of that which is to come; even of eternal life; not that eternal life is received or procured hereby; for it is the free gift of God, and is not by any works of men, for otherwise it would not be by promise; for its being by promise shows it to be of grace: there is nothing more or less in it than this, that God promises glory to his own grace; for internal godliness, which animates and maintains spiritual worship, is of God, is of his own grace, and every part of it is a free gift of his, as faith, hope, love, fear, &c.

Gill: 1Ti 4:9

This is a faithful saying,.... A true one, and to be believed, that godliness has such promises annexed to it; see 1Pe 3:10.

and worthy of all acceptation; by all godly persons, to encourage them to the exercise of godliness.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ti 4:1

¹ tn Or “desert the faith by occupying themselves.”

² tn Grk “teachings of demons” (speaking of the source of these doctrines).

NET Notes: 1Ti 4:2

¹ tn Grk “in the hypocrisy of liars.”

² tn Or “branded.” The Greek verb καυστηριάζω (kausthriazw) can be used to refer either to the cause (“brand”) or the effect (“seared”).

sn Consciences are seared. The precise meaning of this phrase is somewhat debated. Three primary interpretations are (1) the consciences of these false teachers are “branded” with Satan’s mark to indicate ownership, (2) their consciences are “branded” with a penal mark to show they are lawbreakers, or (3) their consciences have been “seared” (i.e., totally burnt and desensitized) so that they are unable to notice the difference between right and wrong. See G. W. Knight, Pastoral Epistles (NIGTC), 189.

NET Notes: 1Ti 4:4

¹ tn Grk “nothing.”

NET Notes: 1Ti 4:6

¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

² sn By pointing out…you have followed. This verse gives a theme statement for what follows in the chapter about Timothy’s ministry. The situation in Ephesus requires him to be a good servant of Christ, and he will do that by sound teaching and by living an exemplary life himself.

NET Notes: 1Ti 4:7

¹ sn Those myths refer to legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 2 Tim 4:4; and Titus 1:14.

² tn Grk “the godless and old-wifely myths.”

NET Notes: 1Ti 4:8

¹ tn Grk “bodily training” (using the noun form of the verb “train” in v. 7b).

NET Notes: 1Ti 4:9

¹ tn Grk “the saying.”

sn This saying. The literal phrase “the saying” refers to the preceding citation. See 1 Tim 1:15; 3:1; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase.

Geneva Bible: 1Ti 4:1

Now ^{( 1 )} the Spirit speaketh expressly, that in the latter times some shall depart from the ^{( a )} faith, giving heed to seducing spirits, and doctrines of devils;

^{( 1 )} He contrasts that true doctrine, with false opinions, which he foretells that certain ones who shall fall away from God and his religion, will bring in by the suggestion of Satan, and so that a great number will give ear to them.

^{( a )} From the true doctrine of God.

Geneva Bible: 1Ti 4:2

^{( 2 )} Speaking lies in ^{( b )} hypocrisy; having their ^{( c )} conscience seared with a hot iron;

^{( 2 )} Even though heretics pretend holiness ever so much, yet they have no conscience.

^{( b )} For they will as it were practise the art of disguised persons and players, so that we may not think they will lie lurking in some one corner or keep any resemblance of being shameful.

^{( c )} Whose conscience became so hard, that there grew a callous over it, and so became to have a canker in it, and now at length required by very necessity to be burned with a hot iron.

Geneva Bible: 1Ti 4:3

^{( 3 )} Forbidding to marry, [and commanding] to abstain from meats, ^{( 4 )} which God hath created ^{( 5 )} to be received ^{( 6 )} with thanksgiving of them which believe and know the truth.

^{( 3 )} He sets down two types of this false doctrine, that is, the law of single life, and the difference of meats. ^{( 4 )} He proves that he justly called such doctrines devilish, first, because the teachers of them make laws of things which are not their own: for have they created the meats? ^{( 5 )} Secondly, because they overthrow with their decrees the reason why they were created by God, that is, that we should use them. ^{( 6 )} Thirdly, because by this means they rob God of his glory, who will be honoured in the use of them. And here with this, the apostle declares that we must use the liberality of God solemnly, and with a good conscience.

Geneva Bible: 1Ti 4:4

^{( 7 )} For every creature of God [is] good, and nothing to be refused, if it be received with thanksgiving:

^{( 7 )} He sets an apostolic rule for taking away the difference of meats, against that false doctrine.

Geneva Bible: 1Ti 4:5

^{( 8 )} For it is ^{( d )} sanctified by the ^{( e )} word of God and prayer.

^{( 8 )} He properly uses God's benefits who acknowledges the giver of them by his word, and calls upon him.

^{( d )} It is so made pure and holy in respect of us, so that we may use it with a good conscience, as received from the Lord's hands.

^{( e )} We confess and acknowledge that God is the maker and giver of those creatures which we use. Secondly, that we are of the number of those, who through Christ's benefit, have recovered that right over all creatures, which Adam lost by his fall. Thirdly, by our prayers we crave of the Lord that we may use those meats with a good conscience, which we receive from his hands. Fourthly, we make an end of our eating and drinking, with thanksgiving and prayer: and so are our meats sanctified to us.

Geneva Bible: 1Ti 4:6

^{( 9 )} If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast ^{( f )} attained.

^{( 9 )} The conclusion with an exhortation to Timothy, to propound these things diligently to the churches, which he had gotten from the apostle even as though he were being fed.

^{( f )} Never departing from it in the least.

Geneva Bible: 1Ti 4:7

^{( 10 )} But refuse profane and old wives' fables, ^{( 11 )} and exercise thyself [rather] unto ^{( g )} godliness.

^{( 10 )} He contrasts again true doctrine not only with the false and apostate doctrine, but also with all vain and curious wiles.

^{( 11 )} It is not only necessary that the minister of the word be sound in doctrine, but also that his life is godly and religious.

^{( g )} In the true serving of God.

Geneva Bible: 1Ti 4:8

^{( 12 )} For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

^{( 12 )} Godliness consists in spiritual exercise, and not in outward strictness of life, which though it is something to be esteemed, if it is used correctly, yet it is in no way comparable with godliness. For it profits not in and of itself, but through the benefit of another; but godliness has the promise both of the present life, and of that which is to come.

Geneva Bible: 1Ti 4:9

^{( 13 )} This [is] a faithful saying and worthy of all acceptation.

^{( 13 )} He goes a little from his matter, and shows that those who give themselves to godliness, even though they are afflicted and reproached, are nonetheless not to be considered miserable as other men are, because they are not afflicted for that reason that other men are, and the end of them both is far different one from the other. For how can God forsake his own, who is bountiful even towards his enemies? And he wishes that this doctrine is well learned by them.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ti 4:1-16

1 He foretells that in the latter times there shall be a departure from the faith.

6 And to the end that Timothy might not fail in doing his duty, he furnishes him with divers precepts, belonging thereto.

Maclaren: 1Ti 4:7

Spiritual Athletics

Exercise thyself unto Godliness.'--1 Tim. 4:7.

TIMOTHY seems to have been not a very strong character: sensitive, easily discouraged, and perhaps with a constitutional tendency to indolence. At all events, it is very touching to notice how the old Apostle--a prisoner, soon to be a martyr--forgot all about his own anxieties and burdens, and, through both of his letters to his young helper, gives himself to the task of bracing him up. Thus he says to him, in my text, amongst other trumpet-tongued exhortations, Exercise thyself unto godliness.'

If I were preaching to ministers, I should have a good deal to say about the necessity of this precept for them, and to remind them that it was first spoken, not to a private member of the Church, as an injunction for the Christian life in general, but as having a special bearing on the temptations and necessities of those who stand in official positions in the Church. For there is nothing that is more likely to sap a man's devotion, and to eat out the earnestness and sincerity of a Christian life, than that he should be--as I, for instance, and every man in my position has to be--constantly occupied with presenting God's Word to other people. We are apt to look upon it as, in some sense, our stock-in trade, and to forget to apply it to ourselves. So it was with a very special bearing on the particular occupation and temptation of his correspondent that Paul said Exercise thyself unto godliness' before you begin to talk to other people.

But that would not be appropriate to my present audience. And I take this injunction as one of universal application.

I. Notice, Then, Here Expressed The Ever-Present And Universal Aim Of The Christian Life.

Paul does not say' be godly'; but' exercise thyself unto'-- with a view towards--godliness.' In other words, to him godliness .is the great aim which every Christian man should set before him as the one supreme purpose of his life.

Now I am not going to spend any time on mere verbal criticism, but I must point to the somewhat unusual word which the Apostle here employs for godliness.' It is all but exclusively confined to these last letters of the Apostle. It was evidently a word that had unfolded the depth and fulness and comprehensiveness of its meaning to him in the last stage of his religious experience. For it is only once employed in the Acts of the Apostles, and some two or three times in the doubtful second Epistle of St. Peter. And all the other instances of its use lie in these three letters--the one to Titus and two to Timothy; and eight of them are in this first one. The old Apostle keeps perpetually recurring to this one idea of godliness.' What does he mean by it? The etymological meaning of the word is well-directed reverence,' but it is to be noticed that the context specifically points to one form of well-directed reverence, viz. as shown in conduct. Active godliness' is the meaning of the word; religion embodied in deeds, emotions, and sentiments, and creeds, put into fact.

This noble and pregnant word teaches us, first of all, that all true religion finds its ultimate sphere and best manifestation in the conduct of daily life. That sounds like a platitude. I wish it were. If we believed that, and worked it out, we should be very different people from what the most of us are; and our chapels would be very different places, and the professing Church would have a new breath of life over it. Religion must have its foundation laid deep in the truths revealed by God for our acceptance. And does God tell us anything simply that we may believe it, and there an end? What is the purpose of all the principles and facts which make up the body of the Christian revelation? To enlighten us? Yes! To enlighten us only? A hundred times no! The destination of a principle, of a truth, is to pass out from the understanding into the whole nature of man.

And if, as I said, the foundation of religion is laid in truths, principles, facts, the second story of the building is certain emotions, sentiments, feelings, desires, and affections, and experiences'--as people call them --which follow from the acceptance of these truths and principles. And is that all? A thousand times no! What do we get the emotions for? What does God give you a Revelation of Himself for, that kindles your love if you believe it? That you may love? Yes! Only that you may love? Certainly not. And so the top story is conduct, based upon the beliefs, and inspired by the emotions.

In former centuries, the period between the Reformation and our fathers' time, the tendency of the Protestant Church was very largely to let the conception of religion as a body of truths overshadow everything else. And nowadays, amongst a great many people, the temptation is to take the second story for the main one, and to think that if a man loves, and has the glow at his heart of the conscious reception of God's love, and has longings and yearnings, and Christian hopes and desires, and passes into the sweetnesses of communion with God, in his solitary moments, and plunges deep into the truths of God's Word, that is godliness. But the true exhortation to us is--Do not stop with putting in the foundations of a correct creed, nor at the second stage of an emotional religion. Both are needful. Number one and number two are infinitely precious, but both exist for number three. And true religion has its sphere in conduct. Exercise thyself unto godliness.' That does not mean only--for it does include that--cultivate devout emotions, or realise the facts and the principles of the Gospel, but it means, take these along with you into your daily life, and work them out there. Bring all the facts and truths of your creed, and all the sweet and select, the secret and sacred, emotions which you have felt, to bear upon your daily life. The soil in which the tree grows, and the roots of the tree, its stem and its blossoms, are all means to the end--fruit. What is the use of the clearest conceptions, and of the most tender, delicate, holy emotions, if they do not drive the wheels of action? God does not give us the Gospel to make us wise, nor even to make us blessed, but He gives it to us to make us good men and women, working His work in our daily tasks. All true religion has its sphere in conduct.

But then there is another side to that. All true conduct must have its root in religion, and I, for my part --though of course it is extremely narrow' and antiquated' to profess it--I, for my part, do not believe that in the long-run, and in general, you will get noble living apart from the emotions and sentiments which the truths of Christianity, accepted and fed upon, are sure to produce. And so this day, with its very general depreciation of the importance of accurate conceptions of revealed truth, and its exaltation of conduct, is on the verge of a very serious error. Godliness, well-directed reverence, is the parent of all noble living, and the one infallible way to produce a noble life is faith in Christ, and love which flows from the faith.

If all that is so, if godliness is, not singing psalms, not praying, not saying How sweet it is to feel the love of God,' still less saying' I accept the principles of Christianity as they are laid down in the Bible'; but carrying out beliefs and emotions in deeds, then the true aim which we should have continually before us as Christians is plain enough. We may not reach it completely, but we can approximate indefinitely towards it. Aim is more important than achievement. Direction is more vital in determining the character of a life than progress actually made. Note the form of the exhortation, exercise thyself towards godliness,' which involves the same thought as is expressed in Paul's other utterance of irrepressible aspiration and effort, Not as if I had already attained, either were already perfect, but I follow after,' or as he had just said, press towards the mark,' in continual approximation to the ideal. A complete penetration of all our actions by the principles and emotions of the Gospel is what is set before us here.

And that is the only aim that corresponds to what and where I am and to what I need. I fall back upon the grandly simple old words, very dear to some of us, perhaps, by boyish associations,' Man's chief end is to glorify God, and (so) to enjoy Him for ever.' Unto Godliness' is to be the aim of every true life, and it is the only aim which corresponds to our circumstances and our relations, our powers and possibilities.

II. Notice The Discipline Which Such An Aim Demands.

Exercise thyself.' Now, I have no doubt that the bulk of my hearers know that the word here rendered exercise' is drawn from the athlete's training-ground, and is, in fact, akin to the word which is transported into English under the form' gymnasium.' The Apostle's notion is that, just as the athlete, racer, or boxer goes through a course of training, so there is a training as severe, necessary for the godliness which Paul regards as the one true aim of life.

You Christian people ought to train your spirits at least as carefully as the athlete does his muscles. There are plenty of people, calling themselves Christians, who never give one-hundredth part as much systematic and diligent pains to fulfil the ideal of their Christian life as men will take to learn to ride a bicycle or to pull the stroke oar in a college boat. The self-denial and persistence and concentration which are freely spent upon excellence in athletic pursuits might well put to shame the way in which Christians go about the task of' doing' their religion.

I suppose there never was a time, in England's history at any rate, whatever it may have been in Greece, when modern instances might give more point to an old saw than to-day does for this text, when athletic sports of all kinds are taking up so much of the time and the energy of our young men. I do not want to throw cold water on that, but I do say it is a miserable thing to think that so many professing Christians will give a great deal more pains to learn to play lawn tennis than ever they did to learn to be good, Christian people.

Exercise thyself unto godliness.' Make a business of living your Christianity. Be in earnest about it. A tragically large number of professing Christians never were in earnest about mending themselves. And that is why they are so far, far behind. Exercise thyself.' You say, How?

Well, I say, first of all, concentration. This one thing I do.' That does not mean narrowing, because this one thing' can be done by means of all the legitimate things that we have to do in the world. Next Friday, when you go on Change, you can be exercising yourself to godliness there. Whatever may be the form of our daily occupation, it is the gymnasium where God has put us to exercise our muscles in, and so to gain' the wrestling thews that throw the world.' Be strong in the Lord, and in the power of His might.' The concentration for which I plead does not shut us out from any place but the devil's wrestling-ground. All that is legitimate, all that is innocent, may he made a means for manifesting and for increasing our godliness. Only you have to take God with you into your life, and to try, more and more consciously, "to make Him the motive-power of all that you do. Then the old saying which is profoundly true as it was originally meant, and has of late years been so misused as to become profoundly false, will be true again, Labor are est orate.' Yes! it is; if worship underlies the work, but not else.

Again I say, exercise yourselves by abstinence. How many things did the athlete at Corinth do without in his training? How many things do prizefighters and rowing men do without when in training to-day? How rigidly, for a while at any rate, they abstain--whether they recompense themselves afterwards or not has nothing to do with my present purpose. And is it not a shame that some sensual man shall, for the sake of winning a medal or a cup, be able gladly to abandon the delights of sense--eating, drinking, and the like--and content himself with a hermit's Spartan fare, and that Christian people so seldom, and so reluctantly, and so partially turn away from the poisoned cups and the indigestible dainties which the world provides for them? I think that any Christian man who complains of the things which he is shut out from doing if he is to cultivate the godliness which should be his life need only go to any place where horse-jockeys congregate to get a lesson that he may well lay to heart. Exercise thyself,' for it is unto godliness.

And then what I said in a former part of this sermon about the various stages of religion may suggest another view of the method of discipline proper to the Christian life. The strenuous exercise of all our powers is called for. But if it is true that the godliness of my text is the last outcome of the emotions which spring from the reception of certain truths, then if we work backwards, as it were, we shall get the best way of producing the godliness. That is to say, the main effort for all men who are in earnest in regard to their own growth in Christlikeness is to keep themselves in touch with the truths of the Gospel, and in the exercise of the sentiments and emotions which flow from these. Or, to put it into other words, the gymnastic' is to be, mainly, the man's clinging, with all his might of mind and heart, to Christ, and the truths that are wrapped up in Him; and the cultivation of the habit of continual faith and love turned to that Lord. If I see to number one--the creed, and to number two--the emotions, they will see to number three--the conduct. Keep the truths of the Gospel well in your minds, and keep yourselves well in the attitude of contact with Jesus Christ, and power for life will come into you. But if the fountain is choked, the bed of the stream will be dry. They tell us that away up in Abyssinia there form across the bed of one of the branches of the Nile great fields of weed. And as long as they continue unbroken the lower river is shrunken. But when the stream at the back of them bursts its way through them, then come the inundations down in Egypt, and bring fertility. And there are hundreds of professing Christians whose fields lie barren and baked in the sunshine, because they have stopped with weeds, far away up amongst the hills, the stream that would water them. Clear out the weeds, and the water will do the rest.

And exercise thyself unto godliness' by keeping the crown and the prize often and clear in view. Paul the aged' in this very letter says I have finished my course, henceforth there is laid up for me a crown of glory.' He had said, in the midst of the strife: Not as though I had already attained--I press toward the mark for the prize.' And the prize which gleamed before him through all the dust of the arena now shone still more brightly when his hand had all but clasped it. If we desire to run with perseverance the race that is set before us' we must keep our eyes fixed on Jesus, and see in Him, not only the Rewarder, but the Reward, of the' exercise unto godliness.'

MHCC: 1Ti 4:1-5

The Holy Spirit, both in the Old and the New Testament, spoke of a general turning from the faith of Christ, and the pure worship of God. This should come during the Christian dispensation, for those are called the latter days. False teachers forbid as evil what God has allowed, and command as a duty what he has left indifferent. We find exercise for watchfulness and self-denial, in attending to the requirements of God's law, without being tasked to imaginary duties, which reject what he has allowed. But nothing justifies an intemperate or improper use of things; and nothing will be good to us, unless we seek by prayer for the Lord's blessing upon it.

MHCC: 1Ti 4:6-10

Outward acts of self-denial profit little. What will it avail us to mortify the body, if we do not mortify sin? No diligence in mere outward things could be of much use. The gain of godliness lies much in the promise; and the promises to godly people relate partly to the life that now is, but especially to the life which is to come: though we lose for Christ, we shall not lose by him. If Christ be thus the Saviour of all men, then much more will he be the Rewarder of those who seek and serve him; he will provide well for those whom he has made new creatures.

Matthew Henry: 1Ti 4:1-5

We have here a prophecy of the apostasy of the latter times, which he had spoken of as a thing expected and taken for granted among Christians, 2 Th. 2.

I. In the close of the foregoing chapter, we had the mystery of godliness summed up; and therefore very fitly, in the beginning of this chapter, we have the mystery of iniquity summed up: The Spirit speaks expressly that in the latter times some shall depart from the faith; whether he means the Spirit in the Old Testament, or the Spirit in the prophets of the New Testament, or both. The prophecies concerning antichrist, as well as the prophecies concerning Christ, came from the Spirit. The Spirit in both spoke expressly of a general apostasy from the faith of Christ and the pure worship of God. This should come in the latter times, during the Christian dispensation, for these are called the latter days; in the following ages of the church, for the mystery of iniquity now began to work. Some shall depart from the faith, or there shall be an apostasy from the faith. Some, not all; for in the worst of times God will have a remnant, according to the election of grace. They shall depart from the faith, the faith delivered to the saints (Jud 1:3), which was delivered at once, the sound doctrine of the gospel. Giving heed to seducing spirits, men who pretended to the Spirit, but were not really guided by the Spirit, 1Jo 4:1. Beloved, believe not every spirit, every one who pretends to the Spirit. Now here observe,

1. One of the great instances of the apostasy, namely, giving heed to doctrines of demons, or concerning demons; that is, those doctrines which teach the worship of saints and angels, as a middle sort of deities, between the immortal God and mortal men, such as the heathen called demons, and worshipped under that notion. Now this plainly agrees to the church of Rome, and it was one of the first steps towards that great apostasy, the enshrining of the relics of martyrs, paying divine honours to them, erecting altars, burning incense, consecrating images and temples, and making prayers and praises to the honour of saints departed. This demon-worship is paganism revived, the image of the first beast.

2. The instruments of promoting and propagating this apostasy and delusion. (1.) It will be done by hypocrisy of those that speak lies, the agents and emissaries of Satan, who promote these delusions by lies and forgeries and pretended miracles, 1Ti 4:2. It is done by their hypocrisy, professing honour to Christ, and yet at the same time fighting against all his anointed offices, and corrupting or profaning all his ordinances. This respects also the hypocrisy of those who have their consciences seared with a red-hot iron, who are perfectly lost to the very first principles of virtue and moral honesty. If men had not their consciences seared as with a hot iron, they could never maintain a power to dispense with oaths for the good of the catholic cause, could never maintain that no faith is to be kept with heretics, could never divest themselves of all remains of humanity and compassion, and clothe themselves with the most barbarous cruelty, under pretence of promoting the interest of the church. (2.) Another part of their character is that they forbid to marry, forbid their clergy to marry, and speak very reproachfully of marriage, though an ordinance of God; and that they command to abstain from meats, and place religion in such abstinence at certain times and seasons, only to exercise a tyranny over the consciences of men.

3. On the whole observe, (1.) The apostasy of the latter times should not surprise us, because it was expressly foretold by the Spirit. (2.) The Spirit is God, otherwise he could not certainly foresee such distant events, which as to us are uncertain and contingent, depending on the tempers, humours, and lusts of men. (3.) The difference between the predictions of the Spirit and the oracles of the heathen is remarkable; the Spirit speaks expressly, but the oracles of the heathen were always doubtful and uncertain. (4.) It is comfortable to think that in such general apostasies all are not carried away, but only some. (5.) It is common for seducers and deceivers to pretend to the Spirit, which is a strong presumption that all are convinced that this is the most likely to work in us an approbation of what pretends to come from the Spirit. (6.) Men must be hardened, and their consciences seared, before they can depart from the faith, and draw in others to side with them. (7.) It is a sign that men have departed from the faith when they will command what God has forbidden, such as saint and angel or demon-worship; and forbid what God has allowed or commanded, such as marriage and meats.

II. Having mentioned their hypocritical fastings, the apostle takes occasion to lay down the doctrine of the Christian liberty, which we enjoy under the gospel, of using God's good creatures, - that, whereas under the law there was a distinction of meats between clean and unclean (such sorts of flesh they might eat, and such they might not eat), all this is now taken away; and we are to call nothing common or unclean, Act 10:15. Here observe, 1. We are to look upon our food as that which God has created; we have it from him, and therefore must use it for him. 2. God, in making those things, had a special regard to those who believe and know the truth, to good Christians, who have a covenant right to the creatures, whereas others have only a common right. 3. What God has created is to be received with thanksgiving. We must not refuse the gifts of God's bounty, nor be scrupulous in making differences where God has made none; but receive them, and be thankful, acknowledging the power of God the Maker of them, and the bounty of God the giver of them: Every creature of God is good, and nothing to be refused, 1Ti 4:4. This plainly sets us at liberty from all the distinctions of meats appointed by the ceremonial law, as particularly that of swine's flesh, which the Jews were forbidden to eat, but which is allowed to us Christians, by this rule, Every creature of God is good, etc. Observe, God's good creatures are then good, and doubly sweet to us, when they are received with thanksgiving. - For it is sanctified by the word of God and prayer, 1Ti 4:5. It is a desirable thing to have a sanctified use of our creature-comforts. Now they are sanctified to us, (1.) By the word of God; not only his permission, allowing us the liberty of the use of these things, but his promise to feed us with food convenient for us. This gives us a sanctified use of our creature-comforts. (2.) By prayer, which blesses our meat to us. The word of God and prayer must be brought to our common actions and affairs, and then we do all in faith. Here observe, [1.] Every creature is God's, for he made all. Every beast in the forest is mine (says God), and the cattle upon a thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine, Psa 50:10, Psa 50:11. [2.] Every creature of God is good: when the blessed God took a survey of all his works, God saw all that was made, and, behold, it was very good, Gen 1:31. [3.] The blessing of God makes every creature nourishing to us; man lives not by bread alone, but by every word that proceeds out of the mouth of God (Mat 4:4), and therefore nothing ought to be refused. [4.] We ought therefore to ask his blessing by prayer, and so to sanctify the creatures we receive by prayer.

Matthew Henry: 1Ti 4:6-16

The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them, 2Pe 1:12. And elsewhere, I stir up your pure minds by way of remembrance, 2Pe 3:1. And, says the apostle Jude, I will therefore put you in remembrance, Jud 1:5. You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God. - Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God's heritage.

I. Godliness is here pressed upon him and others: Refuse profane and old wives' sayings, 1Ti 4:7, 1Ti 4:8, The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives' fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, etc. 4. It is not enough that we refuse profane and old wives' fables, but we must exercise ourselves to godliness; we must not only cease to do evil, but we must learn to do well (Isa 1:16, Isa 1:17), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, etc.

II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said (1Ti 4:8) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all acceptation - that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, 1Ti 4:10. Observe,

1. Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints.

2. Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption.

III. He concludes the chapter with an exhortation to Timothy,

1. To command and teach these things that he had now been teaching him. "Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out."

2. To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: " Let no man despise thy youth; that is, give no man an occasion to despise thy youth."Men's youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised.

3. To confirm his doctrine by a good example: Be thou an example of the believers, etc. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship, - in faith, that is, in the profession of Christian faith, - and in purity or chastity.

4. He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things, 1Ti 4:13. Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Mat 28:20. (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine.

5. He charges him to beware of negligence: Neglect not the gift that is in thee, 1Ti 4:14. The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, etc. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul's hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers (Eph 4:8, Eph 4:11), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy's ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle's hands (2Ti 1:6), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination.

6. Having this work committed to him, he must give himself wholly to it: "Be wholly in those things, that thy profiting may appear. "He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others.

7. He presses it upon him to be very cautious: " Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee. "Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: "Save thyself in the first place, so shalt thou be instrumental to save those that hear thee."(3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, etc.

Barclay: 1Ti 4:1-5

The Christian Church had inherited from the Jews the belief that in this world things would be a great deal worse before they were better. The Jews always thought of time in terms of two ages. There was this present age, which was altogether bad and in the grip of the evil powers; there was the age to come, which was to be the perfect age of God and of goodness. But the one age would not pass into the other without a last convulsive struggle. In between the two ages would come The Day of the Lord. On that day the world would be shaken to its foundations; there would be a last supreme battle with evil, a last universal judgment, and then the new day would dawn.

The New Testament writers took over that picture. Being Jews, they had been brought up in it. One of the expected features of the last age was heresies and false teachers. "Many false prophets will arise, and lead many astray" (Mat 24:11). "False Christs and false prophets will arise, and show signs and wonders, to lead astray, if possible, the elect" (Mar 13:22). In these last days Paul looks for the emergence of "the man of sin, the son of perdition," who would set himself up against God (2Th 2:3).

Into the Church at Ephesus such false teachers had come. The way in which their false teaching is regarded in this passage should make us think very seriously. At that time men believed in evil spirits who haunted the air and were out to ruin men. It was from them that this false teaching came. But though it came from the demons, it came through men. It came through men whose characteristic was a smooth hypocrisy and whose consciences had been branded by Satan. It sometimes happened that a slave was branded with a mark identifying him as belonging to a certain owner. These false teachers bear upon their consciences the very brand of Satan, marking them out as his property.

Here is the threatening and the terrible thing. God is always searching for men who will be his instruments in the world; but the terrible fact is that the forces of evil are also looking for men to use. Here is the terrible responsibility of manhood. Men may accept the service of God or the service of the devil. Whose service are they to choose?

Barclay: 1Ti 4:1-5

The heretics of Ephesus were propagating a heresy with very definite consequences for life. As we have already seen, these heretics were Gnostics; and the essence of Gnosticism was that spirit is altogether good and matter altogether evil. One of the consequences was that there were men who preached that everything to do with the body was evil and that everything in the world was evil. In Ephesus this issued in two definite errors. The heretics insisted that men must, as far as possible, abstain from food, for food was material and therefore evil; food ministered to the body and the body was evil. They also insisted that a man must abstain from marriage, for the instincts of the body were evil and must be entirely suppressed.

This was an ever-recurring heresy in the Church; in every generation men arose who tried to be stricter than God. When the Apostolic Canons came to be written, it was necessary to set it down in black and white: "If any overseer, priest or deacon, or anyone on the priestly list, abstains from marriage and flesh and wine, not on the ground of asceticism (that is, for the sake of discipline), but through abhorrence of them as evil in themselves, forgetting that all things are very good, and that God made man male and female, but blaspheming and slandering the workmanship of God, either let him amend, or be deposed and cast out of the Church. Likewise a layman also" (Apostolic Canons 51). Irenaeus, writing towards the end of the second century, tells how certain followers of Saturninus "declare that marriage and generation are from Satan. Many likewise abstain from animal food, and draw away multitudes by a feigned temperance of this kind" (Irenaeus, Against Heresies, 1, 24, 2). This kind of thing came to a head in the monks and hermits of the fourth century. They went away and lived in the Egyptian desert, entirely cut off from men. They spent their lives mortifying the flesh. One never ate cooked food and was famous for his "fleshlessness." Another stood all night by a jutting crag so that it was impossible for him to sleep. Another was famous because he allowed his body to become so dirty and neglected that vermin dropped from him as he walked. Another deliberately ate salt in midsummer and then abstained from drinking water. "A clean body," they said, "necessarily means an unclean soul."

The answer to these men was that by doing things like that they were insulting God, for he is the creator of the world and repeatedly his creation is said to be good. "And God saw everything that he had made and behold it was very good" (Gen 1:31). "Every moving thing that lives shall be meat for you" (Gen 9:3). "God created man in his own image...male and female he created them. And God blessed them, and God said to them, Be fruitful and multiply and fill the earth" (Gen 1:27-28).

But all God's gifts have to be used in a certain way.

(i) They have to be used in the memory that they are gifts of God There are things which come to us so unfailingly that we begin to forget that they are gifts and begin to take them as rights. We are to remember that all that we have is a gift from God and that there is not a living thing which could have life apart from him.

(ii) They have to be used in sharing. All selfish use is forbidden. No man can monopolize God's gifts; every man must share them.

(iii) They are to be used with gratitude. Always there is to be grace before meat. The Jew always said his grace. He had a grace for different things. When he ate fruits he said: "Blessed art thou, King of the Universe, who createst the fruit of the tree." When he drank wine he said: "Blessed art thou, King of the Universe, who createst the fruit of the vine." When he ate vegetables he said: "Blessed art thou, King of the Universe, who createst the fruit of the earth." When he ate bread he said: "Blessed art thou, King of the Universe, who bringest forth bread from the ground." The very fact that we thank God for it makes a thing sacred. Not even the demons can touch it when it has been touched by the Spirit of God.

The true Christian does not serve God by enslaving himself with rules and regulations and insulting his creation; he serves him by gratefully accepting his good gifts and remembering that this is a world where God made all things well and by never forgetting to share God's gifts with others.

Barclay: 1Ti 4:6-10

This passage is close--packed with practical advice, not only for Timothy, but for any servant of the Church who is charged with the duty of work and leadership.

(i) It tells us how to instruct others. The word used for laying these things before the brothers is most suggestive (hupotithesthai, 5294). It does not mean to issue orders but rather to advise, to suggest. It is a gentle, humble, and modest word. It means that the teacher must never dogmatically and pugnaciously lay down the law. It means that he must act rather as if he was reminding men of what they already knew or suggesting to them, not that they should learn from him, but that they should discover from their own hearts what is right. Guidance given in gentleness will always be more effective than bullying instructions laid down with force. Men may be led when they will refuse to be driven.

(ii) It tells us how to face the task of teaching. Timothy is told that he must feed his life on the words of faith. No man can give out without taking in. He who would teach must be continually learning. It is the reverse of the truth that when a man becomes a teacher he ceases to be a learner; he must daily know Jesus Christ better before he can bring him to others.

(iii) It tells us what to avoid. Timothy is to avoid profitless tales like those which old women tell to children. It is easy to get lost in side-issues and to get entangled in things which are at best embroideries. It is on the great central truths that a man must ever feed his mind and nourish his faith.

(iv) It tells us what to seek. Timothy is told that as an athlete trains his body, so the Christian must train his soul. It is not that bodily fitness is despised. The Christian faith believes that the body is the temple of the Holy Spirit. But there are certain things in Paul's mind. First, in the ancient world, especially in Greece, the gymnasia were dangerous places. Every town had its gymnasium; for the Greek youth between the ages of sixteen and eighteen, gymnastics were the main part of education. But the ancient world was riddled with homosexuality and the gymnasia were notorious as hotbeds of that particular sin. Second, Paul is pleading for a sense of proportion. Physical training is good, and even essential; but its use is limited. It develops. only part of a man; and it produces only results which last for so short a time, for the body passes away. Training in godliness develops the whole man in body, mind and spirit, and its results affect not only time, but eternity as well. The Christian is not the athlete of the gymnasium, he is the athlete of God. The greatest of the Greeks well recognized this. Isocrates wrote: "No ascetic ought to train his body as a king ought to train his soul." "Train yourself by submitting willingly to toils, so that when they come on you unwillingly you will be able to endure them."

(v) It shows us the basis of the whole matter. No one has ever claimed that the Christian life is an easy way; but its goal is God It is because life is lived in the presence of God and ends in his still nearer presence, that the Christian is willing to endure as he does. The greatness of the goal makes the toil worth while.

Constable: 1Ti 2:1--4:6

III. INSTRUCTIONS CONCERNING THE LIFE OF THE LOCAL CHURCH 2:1--4:5

Paul moved on from instructions aimed primarily at Timothy's person to those the young minister needed to heed in his pastoral work.

Constable: 1Ti 4:1-5

E. The problem of apostasy in the church 4:1-5

In this pericope Paul reminded Timothy of the apostasy that Jesus Christ had foretold to equip him to identify and to deal with it.¹⁴³

"The change that occurs at 4:1 following the hymn of victory, then, is not unexpected. Opposition to the faith and the struggle to meet it are in Paul's mind as he enlarges upon two themes introduced in chapter 1--the heresy and Christian ministry."¹⁴⁴

4:1-3 In contrast to the true revelation of God (3:16) false teaching would arise as time passed. Whether Paul referred to a special revelation he had received by the Holy Spirit or simply to previously revealed revelation ("the Spirit explicitly says") we cannot determine for sure. Nevertheless God had revealed through Christ that as time passed some who held the truth would repudiate it (Matt. 13:21; 24:10-11; Mark 4:17; 13:22; Luke 8:13; cf. Acts 20:29; 2 Thess. 2:1-12; 2 Tim. 3:1-13; 2 Pet. 3:1-18). This would come about as a result of their listening to persuasive arguments put forth by God's spiritual enemies and, behind them, demons (v. 1).¹⁴⁵

". . . one of Paul's concerns here is almost certainly to arrest any doubts about the permanence of God's church [cf. Matt. 16:18]."¹⁴⁶

Are these who fall away from the truth believers or unbelievers? The Greek verb Paul used to describe their activity (aphistemi, to withdraw from, lit. to stand away) and the noun he used to describe their action (apostasia, defection, apostasy) do not answer this question. Either could be in view. The context must determine whether the one departing is a believer or an unbeliever. In some passages the context argues for Christian apostates (called "backsliders" by some Christians; Luke 8:13; 1 Tim. 1:18-20; 4:1; 6:20-21; Heb. 3:12; cf. 2 Tim. 2:12b, 16-18; 3:13; ; 4:3-4). A Christian who follows the impulses of his or her sinful human nature rather than those of the Holy Spirit is a carnal believer (1 Cor. 3:3).

"It comes as a shock to some people that Satan uses professed Christians in the church to accomplish his work. But Satan once used Peter to try to lead Jesus on a wrong path (Matt. 16:21-23), and he used Ananias and Sapphira to try to deceive the church at Jerusalem (Acts 5). Paul warned that false teachers would arise from within the church (Acts 20:30)."¹⁴⁷

In other passages the context points to non-Christian apostates (Luke 13:27; cf. 2 Thess. 2:11). In still other passages either or both may be in view; we do not have sufficient information in the context to say (2 Thess. 2:3; cf. Titus 1:14). It seems quite clear that Christians can stop believing God (Matt. 10:33; Mark 8:32; 2 Tim. 2:12; Rev. 3:8).¹⁴⁸ This does not mean, however, that they will lose their salvation since salvation is God's work, not ours (John 10:28; Rom. 8:31-39; 2 Tim. 2:13). One of my professors at Dallas Seminary used to say, "I believe in the perseverance of the Savior, but I do not believe in the perseverance of the saints."¹⁴⁹

These apostates had developed cauterized consciences by refusing to respond to the truth that they knew. Now they called lies the truth, and that is hypocrisy (v. 2).

The teaching of the apostates Paul warned Timothy and the Ephesians to watch out for was asceticism. Asceticism is the idea that abstinence from physical things is essential for spiritual purity. Specifically these teachers forbade marriage and the eating of some foods. Probably Gnostic teaching that later achieved its most influential strength in the second century A.D. had influenced them. Gnosticism taught that matter was evil and people should try to live with as little contact with physical things as possible. Judaism appears to have been another root influence on these teachers since it taught that some foods were fit (Heb. kosher) and others unclean. There may be physical reasons for not eating certain foods (e.g., allergies, too high fat content, etc.), but there are no spiritual reasons. Likewise there may be physical reasons why in individual cases marrying may not be wise or desirable (e.g., passing on genetic defects, the demands of a particular ministry, etc.). Nevertheless God has approved the institution of marriage.

Paul reminded his readers that God created marriage and food for us to enjoy (v. 3). Since the coming of Christ, the distinction between clean and unclean foods is one we can eliminate (Mark 7:19; Acts 10:15; 1 Cor. 10:23-33).

4:4-5 Everything God created is good (v. 4; Gen. 1:31). We can abuse God's good gifts (e.g., fornication and gluttony), but marriage and food are essentially good and we should enjoy them with thankfulness to God for giving them. This verse is not saying that everything is good for us (poisons, pornography, etc.), only that all God has created is essentially good (Gen. 1:31).

When we thank God for His good gifts we remember that they come from Him and consequently we treat them as set apart for our benefit. We recognize that He has sanctified (set apart) them when we pray for them and reflect on the Scriptures that tell us they come from our heavenly Father for our benefit.¹⁵⁰ Paul's idea was not that through a ritual of Scripture recitation and praying marriages and food become acceptable for God's people. We learn that God has set apart what He has created for our enjoyment through the Word of God, and we acknowledge that through prayer.¹⁵¹ Alternatively with his reference to the Word of God Paul may have been thinking of biblical expressions that the early Christians, and the Jews, used when they gave thanks for their food.¹⁵²

"Paul's words certainly sanction the Christian practice of grace before meals. To eat without giving thanks is base ingratitude. But the scope of the passage is much wider than that."¹⁵³

To give thanks for a meal or our marriage and then complain about it is inconsistent.

Advocates of asceticism are still with us today, as Paul wrote they would be. Roman Catholicism, Seventh-Day Adventism, and some cults, to name a few advocates, have promoted this false teaching.

Constable: 1Ti 4:6-16

A. The leader's personal life and public ministry 4:6-16

Paul wrote these positive directions to enable Timothy to overcome the influences of the ascetic apostates that threatened the church at Ephesus. He also wrote to remind him of the importance of his personal life and public ministry, so he would not fall into the same errors.

"Just as a skillful coach will often return to the basics of the sport to pull the team or a player out of a slump, Paul returns to the basics to keep this church on track."¹⁵⁴

The apostle selected three essential spiritual priorities, out of many that he could have chosen, in verses 6-10.

4:6 Timothy was to "point out," a very mild approach, the truth about God's good gifts that Paul had just articulated. Paul considered the Ephesian Christians "brethren," not enemies or antagonists. A faithful servant of Christ must pass along the truth God has revealed without distortion. To be such Timothy would have to continue to nourish himself on the truths of the faith contained in his Bible. He would have to abide in the sound teaching he had received from the Lord and His apostles as he had been doing so far (cf. 2 Tim. 3:14-17). Sometimes ministers are so busy finding food for their people that they fail to feed themselves.

4:7-8 Timothy should not become embroiled in refuting the fables of these false teachers (1:4) that have a certain appeal but only as curiosities. These fables are godless and worthless.

Rather he should train himself in godliness. This requires rigorous self-discipline. In allowing marriages and eating all kinds of food Paul was not advocating undisciplined Christian living. However, Timothy should direct his discipline at the development of spiritual rather than physical strength. Physical self-discipline has a very limited value compared with spiritual self-discipline that results in future as well as present improvements.

In view of the context (v. 3) Paul may have had the asceticism the false teachers advocated in mind in his reference to "bodily discipline" (v. 8). The Greek word translated "life" (v. 8) is zoe, the higher principle of life, the perfect antithesis to death (cf. vv. 1-3), rather than bios, the physical aspect of life.¹⁵⁵

4:9 The "trustworthy statement" Paul referred to here seems to have been what he had just said (v. 8). Several schools of philosophy in Paul's day denigrated the excessive physical conditioning that many Greek young men practiced.¹⁵⁶ They believed the development of the inner man was more important. So perhaps this "trustworthy statement" was one that they had popularized. Paul agreed with their viewpoint.

4:10 It is for godliness that the believer should strive and discipline himself or herself primarily (cf. 2 Pet. 1:1-11). The reason for this is that we look forward to a genuine hope beyond the grave. That hope rests in the "living" God (3:15) who is the "Savior of all man" (2:2, 4, 6). God is the Savior of all in the sense that He has provided a salvation that is available to all. He is the Savior of believers in a special sense since they are those who have accepted His provision of salvation. Salvation is sufficient for all but efficient only for those who believe.

Some strong Calvinists say that God is the Savior of all men only in the sense that He saves all people from temporary disaster.¹⁵⁷ While it is true that God does this, Paul's use of "Savior" has led most interpreters to conclude that he was describing God's work of providing eternal salvation here as in 2:4.

"Paul advises his readers to concentrate on the basics: steady nourishment from the Word of God, pursuit of the godly life in the Spirit and the priority of mission."¹⁵⁸

4:11 Paul charged Timothy to insist regularly on these things that he had just been saying and to teach them to the Ephesians (cf. 5:7; 6:2; 2 Tim. 2:2, 14; Titus 2:15). The verbs are in the present tense in Greek suggesting continuing action.¹⁵⁹ Evidently Timothy needed some prodding to make him more assertive.

4:12 The Greek word translated "youthfulness" described people up to 40 years of age.¹⁶⁰ As a comparatively young man Timothy may have felt reluctant to instruct the elders in the Ephesian congregation, who were probably older than himself. Furthermore most people regarded older people with great respect in his culture. Paul promised that no one in the church would discredit his teaching ministry if he backed it up with a godly lifestyle. In his words as well as by his actions, by his love for people and his trust in God, and by his moral cleanness he should provide an example of godliness. Purity includes sexual purity and integrity of heart.

"It is the first duty of a minister to display in his own life that which he wishes his people to be."¹⁶¹

4:13 Timothy had other responsibilities as an apostolic representative in the Ephesian church. He should give attention to his public ministry as well as to his private life. Three duties were crucial. First, he should continue to make sure the church leaders read the Scriptures in the meetings of the church. This practice, carried over from synagogue worship, was central in the corporate worship of God's people (cf. Exod. 24:7; Deut. 31:11; 2 Kings 23:2; Neh. 8:7-8; Luke 4:16; Acts 15:21; 2 Cor. 3:14; 1 Thess. 5:27). Second, exhortation should continue to accompany the reading of the Word. "Exhortation" describes the explanation and application of the text the preacher reads (i.e., the expository sermon; cf. Acts 18:15). Third, teaching was necessary. This appears to have been systematic instruction in the doctrines of the faith. It may have been a thematic approach to instruction as contrasted with section by section exposition of a passage.¹⁶²

4:14 Timothy needed further encouragement to keep using the abilities God had given him to serve the Lord. Timothy had received ordination for service to God by the laying on of Paul's (cf. 2 Tim. 1:6) and some elders' hands. When that happened a prophet who was present received a revelation from God that Timothy would serve Christ in a particular way. Paul called on Timothy here to remember that event and the responsibility that was his in view of that special revelation (cf. 1:18-19). The "presbytery" means a group of elders. The procedure described in this verse has, along with other similar instances of this practice described in Scripture, served as a pattern for the ordination (setting apart) of people for ministry.

"The nature of succession in the ministry was certainly present [when Paul wrote], but it was regarded as primarily a succession of teaching or tradition rather than as an apostolic succession' of ordination reaching back to the apostles."¹⁶³

4:15 As Timothy concentrated on (i.e., attended to, cared for, practiced) these responsibilities (vv. 6-16), his personal progress in godliness would become evident to his fellow saints in Ephesus. There is a play on words at the beginning of verses 14 and 15. "Do not neglect" (Gr. amelei) contrasts with "Take pains" (meleta).

"No one who really wants to count for God can afford to play at Christianity. He must make it the one great business of his life."¹⁶⁴

"While I do not want to sound critical, I must confess that I am disturbed by the fact that too many pastors and Christian workers divide their time and interest between the church and some sideline. It may be real estate, trips to the Holy Land, politics, civic duties, even denominational service. Their own spiritual lives suffer, and their churches suffer, because these men are not devoting themselves wholly to their ministry."¹⁶⁵

4:16 In summary, Timothy was to watch his personal life and his public ministry carefully.¹⁶⁶

"No matter how straight a person may be in his doctrine or how effective he may be in his teaching, if there is a flaw in his inner or outer life, it will ruin him. This is where many ministers have failed tragically. While he is watching over others, the pastor must keep an eye on himself."¹⁶⁷

Timothy should not grow slack but should keep up the good work he had begun.

"Stickability is an essential quality for effective leadership."¹⁶⁸

The rewards would be deliverance for himself from failure and a wasted life (cf. 2:15; James 1:21) and the deliverance of those to whom he ministered from error and retrogression. Obviously Paul was not saying God justifies us because we perform our duties faithfully.¹⁶⁹

Christians do not always remain faithful to the Lord either in their beliefs or in their behavior. Hymenaeus and Alexander, who were evidently fellow workers with Paul and possibly elders in the Ephesian church, denied truth regarding the resurrection (1:20; 2 Tim. 2:17) and vigorously opposed Paul's teaching (1:20; 2 Tim. 4:14). Paul warned Timothy not to wander away from the true teachings of the faith (6:20-21). When cultists come knocking on the door, they want people to adopt their unbiblical views and to abandon their belief in the truths of orthodox Christianity. Paul's warning in chapter 4 is very relevant, much needed, and vital for us to heed as genuine believers.¹⁷⁰

Even though Timothy was an apostolic legate his responsibilities were mainly pastoral. Consequently what Paul said to him is directly applicable to pastors today.

College: 1Ti 4:1-16

1 TIMOTHY 4

V. SPECIAL INSTRUCTIONS FOR TIMOTHY (4:1-16)

Paul begins by elaborating on the nature of the errors in Ephesus (4:1-5) and then giving Timothy instructions for opposing those errors (4:6-16). Paul had earlier warned of the "myths and endless genealogies," the "meaningless talk," and the abuse of the law by the false teachers (1:3-7). He now moves to give some specific examples of the false teaching.

A. THE APOSTASY TIMOTHY WAS TO FACE (4:1-5)

¹ The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. ² Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron. ³ They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth. ⁴ For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, ⁵ because it is consecrated by the word of God and prayer.

4:1 The Spirit clearly says that in later times

For Jews the advent of the Messiah would usher in the last days. It was as if history was moving forward to the coming of the Messiah and then taking a 90° turn. Christians clearly saw themselves as living "in later times" (Acts 2:16, 17; cf. 2 Thess 2:3-4; 2 Tim 3:1). It is impossible to determine with certainty what prophecy Paul had in mind which referred to followers abandoning "the faith" and following "deceiving spirits and things taught by demons." Suggestions include warnings of apostasy from Jesus (Matt 13:21; 24:10, 11; Mark 4:17; Luke 8:12) and Paul's own warning to the elders in Acts 20:28-31. For Paul the Spirit has spoken clearly, perhaps in a combination of settings that point to the inevitability of heresy and falling away.

some will abandon the faith and follow deceiving spirits and things taught by demons.

In the phrase "will abandon the faith" (ajposthvsontai th'" pivstew" , apostçsontai tçs pisteôs ), "faith" is used in an objective sense (see 3:9) and "will abandon" could be translated "will fall away" or "will apostasize." This apostasy occurs because people are following "deceiving spirits and things taught by demons." Paul sees Satan and his allies behind the false teachers and their teaching. The word translated "follow" also appears in 3:8 where it is translated "indulging in," in 4:13 where it is translated "devote," and in 6:3 where it is translated "agree."

4:2 Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron.

The demons use "hypocritical liars" (yeudolovgoi , pseudologoi , literally "false words") as the human agents to accomplish their task. These false teachers are described as having their "consciences seared as with a hot iron." Two options are available for understanding this searing "with a hot iron." The more traditional interpretation is to see the false teachers as those who have so resisted and stood against the dictates of conscience that they no longer feel its pangs when they sin. Fee has suggested that one might also understand the text in terms of the false teachers bearing the brand of Satan on their consciences, indicating that they belong to him. The former interpretation seems to match the sense of Paul in Rom 1:18, 28-32 and does provide an inner reason for the hypocrisy and lies.

4:3 They forbid people to marry

At this point Paul specifies something of the nature of the false teaching plaguing the church at Ephesus. The exact nature and origin of the heresy at Ephesus has produced considerable debate (see the Introduction). Although not bearing all of the characteristics of later Gnosticism, the false teachers do seem to disparage the physical and bear some resemblance to Neoplatonism. The heresy also has clear Jewish elements including a special emphasis on the law (e.g., 1 Tim 1:6-9), a characteristic one would not expect to find in the later Gnostic teachers. It would appear that Hendriksen's assessment of the basic premise of the false teachers is correct: "Anything physical or sensuous is contaminating." The heresy probably arose as a syncretistic effort on the part of Jewish Christians to proclaim a gospel that would hold on to their Jewish upbringing and at the same time speak in terms of the pagan culture and philosophical milieu in which they lived. Little more can be concluded with certainty.

Paul mentions two particular ascetic doctrines which characterized the teachings propounded by the false teachers. These two doctrines lure many into the predicted apostasy (cf. the heretical asceticism of Col 2:20ff).

The sentence structure at the beginning of v. 3 represents a figure of speech known as a zeugma. Literally the Greek could be translated: "They forbid people to marry and to abstain from certain foods." One needs to supply "order them" to complete the thought.

First, some false teachers forbade marriage. Apparently they felt that abstinence from marriage led to some higher spiritual plane.

and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth.

Second, the false teachers demanded abstinence from certain foods. This error likely reflects the distinction between clean and unclean foods in the Mosaic law. The same false teaching was apparently present at Colosse (Col 2:16-23). Paul's answer to this heresy was to see the foods as created by God and to contend that they are wholesome when "received with thanksgiving by those who believe and who know the truth."

It should be noted that Paul is not suggesting that abstinence from marriage was unspiritual; in fact, in 1 Cor 7:7-8 and 26-27, he calls Christians who are currently single to remain so. Likewise, the eating or not eating of food will neither in and of itself commend or condemn one before God (1 Cor 8:8-9; Rom 14). Paul's concern is the demand of these false teachers and the claim that their regulations both save and make one holier.

4:4 For everything God created is good, and nothing is to be rejected if it is received with thanksgiving,

Paul declares that "everything God created is good." He likely has in mind Gen 1:11-13, 20-23, 24-25 where the text proclaims after the creation of all the substances used for food: "And God saw that it was good." Nothing need be rejected as long as it is eaten "with thanksgiving."

4:5 because it is consecrated by the word of God and prayer.

In v. 5 Paul combines "the word of God" and "prayer." The "word of God" can point back to the Genesis proclamation by God that all food is "good." God's pronouncement has then "consecrated" it. Lea and Griffin argue against this interpretation because Paul uses the present tense verb, "it is consecrated," rather than the "more appropriate" perfect tense. They suggest that "the word of God" may refer to the gospel message; thus when the Christians at Ephesus responded to the gospel they had learned that there are now no food laws. "The gospel had brought them to a proper understanding of food, and they acknowledged by prayer that it was the gift of God." The word translated "consecrated" (aJgiavzetai , hagiazetai ) signifies that the food has been set apart. While neither interpretation of "the word of God" above produces a theological problem, the suggestion of Lea and Griffin does seem to fit the context and the syntax.

B. THE DISCIPLINE OF A GOOD MINISTER (4:6-16)

⁶ If you point these things out to the brothers, you will be a good minister of Christ Jesus, brought up in the truths of the faith and of the good teaching that you have followed. ⁷ Have nothing to do with godless myths and old wives' tales; rather, train yourself to be godly. ⁸ For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come.

⁹ This is a trustworthy saying that deserves full acceptance ¹⁰ (and for this we labor and strive), that we have put our hope in the living God, who is the Savior of all men, and especially of those who believe.

¹¹ Command and teach these things. ¹² Don't let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity. ¹³ Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching. ¹⁴ Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you.

¹⁵ Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. ¹⁶ Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers.

In this section Paul gives Timothy some instructions for dealing with the false teachers, for developing his own godliness, for setting the proper example for the church, and for persevering in his ministry of preaching and teaching the Scriptures.

4:6 If you point these things out to the brothers, you will be a good minister of Christ Jesus,

Paul's call for Timothy to "point these things out to the brothers" is a call for a gentle approach to the Christians at Ephesus. Guthrie has noted that the word translated "point" (uJpotivqhmi , hypotithçmi , literally "to place under") "means no more than 'suggest.'" Making clear the nature of the false teaching is required if Timothy is to be "a good minister." The Greek word behind "minister" (diavkono" , diakonos ) is the same word translated "deacon" in 3:8. Here it is used in the same sense as in Col 1:23 (cf. 1 Cor 3:5; 2 Cor 3:6; 6:4; 1 Thess 3:2; 2 Tim 4:5).

brought up in the truths of the faith and of the good teaching that you have followed.

The minister must be "brought up" or "nourished in" "the truths of the faith and of the good teaching" which Timothy has already been following. The phrase "the truths of the faith" represents a Greek phrase which could more literally be rendered "the words of faith." It represents the substance of doctrine in which Christians like Timothy have put their trust. The "good teaching," which may refer either to the gospel or to the proper use of Scripture, lies in contrast to the false teaching which the church was facing. The word "followed" (parakolouqevw , parakoloutheô ), which also appears in Luke 1:3 and 2 Tim 3:10, indicates close investigation. As Guthrie has noted, "The best refutation of error is a positive presentation of truth."

4:7 Have nothing to do with godless myths and old wives' tales;

The NIV leaves a word (dev , de ), "but," untranslated, a word which sets up the contrast between the healthy teaching to which Timothy subscribes and the teaching propounded by the heretics, their "godless myths and old wives' tales." These teachings are deemed "myths" (mu'qoi , mythoi , see discussion of the word at 1:4) and are characterized as "godless" or profane signifying opposition to the sacred. Paul also connects them with "old wives' tales," "a sarcastic expression often used in philosophical polemic comparing one's opponents' position to the tales perpetuated by the older women of those cultures as they would sit around weaving and the like." Timothy is to "have nothing to do" with this foolish false teaching which is not grounded in the truth.

rather, train yourself to be godly.

Instead, Timothy is to "train" himself (a favorite Pauline metaphor taken from athletic exercise, cf. 1 Cor 9:24-27) in godliness (eujsevbeia , eusebeia ; see discussion of 2:2). While the heretics might have been subjecting their bodies to an ill-conceived discipline of asceticism, Timothy must exercise discipline in godliness, living one's life with God at the heart.

4:8 For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come.

Kelly terms the next phrase by Paul as "what, by its jingle, sounds like a proverbial tag": "For physical training is of some value, but godliness has value for all things." He suggests that the original apothegm was directed by Stoics and Cynics toward those involved in excessive training. In the present context, "physical training" (gumnasiva , gymnasia ) is not under discussion. Paul is helping Timothy to see that, while an athlete will accomplish some good through all his discipline, the discipline required for "godliness" has far wider reaching consequences. It has "value for all things" or perhaps better "is of benefit in every way," "holding promise for both the present life and the life to come." Life should likely be seen as eternal life which has already begun for the believer. This life is a "present" reality and offers hope in the age "to come."

4:9 This is a trustworthy saying that deserves full acceptance

This is the third "trustworthy saying" formula in 1 Timothy (1:15; 3:1). This time Paul adds "that deserves full acceptance" as he did in 1:15. The real problem this time is knowing what composes the "trustworthy saying." Four options have been suggested: (1) Paul may be referring back to all of v. 8. If this is the case the trustworthy saying is "physical training is of some value, but godliness has value for all things." (2) The trustworthy saying may be the last part of v. 8: "godliness has value for all things, holding promise for both the present life and the life to come." (3) Paul may have in mind what follows immediately in v. 10: "(and for this we labor and strive), that we have put our hope in the living God, who is the Savior of all men, and especially of those who believe." (4) The final alternative, seeing the trustworthy saying as the second half of v. 10, is suggested by the arrangement of the NIV text: "we have put our hope in the living God, who is the Savior of all men." The two alternatives which seem best to fit the language and syntax, and from which one should likely choose, are (1) and (2).

4:10 (and for this we labor and strive),

The "this" for which Paul says he and other believers "labor and strive" likely refers neither to "life" nor to "godliness" in the previous verse, but rather the whole concept of discipline in godly living which results in life. The word rendered "that" (o{ti , hoti) by the NIV in v. 10 should be rendered "because." The real reason that Paul and others labor (kopiavw , kopiaô , "make strenuous effort") and strive (ajgwnivzomai , agônizomai , "struggle like an athlete in competition") is the nature of the God in whom they have put their hope.

that we have put our hope in the living God, who is the Savior of all men, and especially of those who believe.

He is "living" (cf. 3:15), and He is "the Savior of all men." The phrase "the Savior of all men" has caused concern by some who want to see a kind of universalism on the part of Paul. God's wish for all men is their salvation; he has paid the price for that salvation in Jesus. He can, therefore, rightly be called the Savior of all men (cf. "a ransom for the sins of all," 2:6). The word "especially" introduces the assurance of salvation which belongs to those who have put their trust in the work of God in Jesus.

4:11 Command and teach these things.

Paul's instruction for Timothy in 4:11-16 is perseverance both in what he had been teaching, in the exercise of his gift, and in progression in the godly life. Timothy was instructed to "command and teach these things." The word "command" indicates the authority with which he is to do his teaching. Timothy must speak authoritatively.

4:12 Don't let anyone look down on you because you are young,

Due to his age and perhaps other reasons, Timothy seems to display some timidity. Paul's instructions that Timothy was not to "let anyone look down on" him because he was "young" have led many to assume that Timothy was a mere youngster, a teenager, or perhaps a young man in his twenties. The word "young" (neovth" , neotçs ) could be used to indicate any age up to forty. If Timothy joined Paul's missionary travels in A.D. 49-50 and 1 Timothy is being written A.D. 62-63, it would be reasonable to assume that he was thirty to thirty-five years old. It is important to remember that age is relative. The elders at Ephesus, as well as many members there, could very well look at Timothy as a young man. He might, after all, be the age of some of their children.

but set an example for the believers in speech, in life, in love, in faith and in purity.

As apostolic representative, Timothy must gain the respect of those to whom he ministers. The virtues Timothy is to model will offset the handicap of his youth. There are five areas in which Timothy is to demonstate the virtuous life. All of these virtues show a contrast between the behavior of Timothy and that of the false teachers. First, "in speech" refers to the everyday talk of Timothy. He is not be be argumentative but rather is to be known for his wise words. Second, "in life" (ajnastrofh/' , anastrophç ; better "in conduct") represents a call for the proper lifesytle. The third and fourth, "in love" and "in faith" represent two of the basic Christian virtues included in every such list. The fifth area for virtuous living is "in purity" or "in chastity," perhaps given as a contrast to the false humility and asceticism of the false teachers.

4:13 Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching.

From his discussion of Timothy's personal behavior, Paul now turns to Timothy's ministry. "Until I come" indicates Paul's conviction that he will soon be with Timothy at Ephesus. Timothy is to "devote" himself to "the public reading of Scripture, to preaching and to teaching." Paul is not attempting here to give a pattern for Christian worship. He makes no mention of prayers, singing, or the Lord's Supper. He does indicate three areas in which Timothy exercises leadership.

The reading of Scripture in the public assembly was a prominent feature of both synagogue worship and the worship of the early church. Since believers did not have the advantage of having personal copies of the Old Testament and many could not read, the public reading of Scripture provided them with an opportunity to hear God speak. "Preaching" (paravklhsi" , paraklçsis ) indicates "exhortation" or "comfort." It here implies the presentation of a message of relevance to Timothy's audience derived from the biblical text that was read (cf. Acts 13:15; Rom 15:4; Heb 12:5 for the common connection between reading and exhortation). "Teaching" (didaskaliva , didaskalia ) implies the intellectual instruction in Christian doctrine either within or without the assembly.

4:14 Do not neglect your gift,

The imperative, "do not neglect your gift," is natural since that gift enables Timothy to fulfill his ministry (cf. 2 Tim 1:6). The word "gift" (cavrisma , charisma ) is used to designate "a gift freely and graciously given." The word is often used by Paul of "spiritual gifts" like tongues, prophecy, and knowledge (1 Cor 12, 13, 14). The gift is "in Timothy" (although translated "your" in the NIV, literally "in you"). It here is Timothy's calling, the gift of ministry as a preacher and teacher of the word of God.

which was given you through a prophetic message when the body of elders laid their hands on you.

The "gift" of ministry (see 1:18) was given to Timothy "through a prophetic message." The word "through" in the NIV repesents a Greek word (metav , meta ) better translated "with." The gift comes from God and is accompanied both by a "prophetic message" and by the "laying on of hands" of "the body of elders." The "prophetic message" indicates the Spirit's role likely here in the predicting of the kind of ministry Timothy would have. The "laying on of hands" symbolizes the recognition or ordination of a person for a work by a group of local elders (cf. Acts 13:2,3). These two phrases likely refer to what happened at Lystra on Paul's second missionary tour when Timothy became a co-worker and fellow missionary. Both prophetic message and the laying on of hands by the presbytery provide public testimonies to Timothy's ministry. Timothy cannot become careless about this gift.

4:15 Be diligent in these matters; give yourself wholly to them,

In vv.15-16 Paul summarizes his concerns for Timothy and his ministry from the previous section. He offers Timothy four imperatives. First, he is to "be diligent in these matters." The verb can mean either "to give one's mind to" or "to practice." The second imperative is "give yourself wholly to them." This verb indicates that Timothy is to be absorbed in them.

so that everyone may see your progress.

The result of this practice and devotion will be a clear recognition of Timothy's progress. "Progress" or advancement to deeper truths may well have been one of the slogans of the false teachers at Ephesus (2 Tim 2:16; 3:9). Their speculative nonsense is to be contrasted with Timothy's faithful progress as a minister of the gospel.

4:16 Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers.

Paul spells out what he means by "these matters" (v. 15) in v. 16. With the third imperative, Paul says that Timothy is to "watch closely" first his life (see Paul's call for Timothy to be an example for believers, 4:12) and second his doctrine or teaching. In the final imperative, Paul calls Timothy to "persevere" (ejpivmene , epimene ) both in the godly life and in godly teaching. In so doing Timothy "will save both" himself and his hearers. Salvation does involve perseverance. If Timothy perseveres in modeling and teaching the gospel, the church at Ephesus will also persevere.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: 1Ti 4:1

For more signs of the end times , see 2Ti 3:1 .

Halloween . The celebration can be traced back to the Druid festival of the dead. The Roman Pantheon, built by Emperor Hadrian in A.D. 100 as a temple to the goddess Cybele and other Roman gods, became the principle place of worship. In 609, Emperor Phocas seized Rome and gave the Pantheon to Pope Boniface IV. Boniface consecrated it to the Virgin Mary and kept using the temple to pray for the dead, only now it was " Christianized," as men added the unscriptural teaching of purgatory. In 834, Gregory IV extended the feast for all the church and it became known as All Saint’s Day, still remembering the dead.

Samhain, a Druid god of the dead, was honored at Hallowe’en (" All Hallows Eve" ) in Britain, Germany, France, and the Celtic countries. Samhain called together all wicked souls who died within the past year and who were destined to inhabit animals. The Druids believed that souls of the dead came back to their homes to be entertained by those still living. Suitable food and shelter were provided for these spirits or else they would cast spells, steal infants, destroy crops, kill farm animals, and create terror as they haunted the living. This is the action that " Trick-or-Treat" copies today. The Samhain celebration used nuts, apples, skeletons, witches, and black cats. Divination and auguries were practiced as well as magic to seek answers for the future. Even today witchcraft practitioners declare October 31 as the most favorable time to practice their arts.

Many Christians use Halloween as an opportunity to reach out to the lost by giving candy and gospel tracts to those who knock on their door during Halloween. What other day do scores of people come to your door for gospel tracts?

Evidence: 1Ti 4:2

QUESTIONS & OBJECTIONS

"I don't feel guilty."

People often don't feel guilty when they sin because they have "seared" their conscience. They have removed the batteries from the smoke detector of their conscience, so that they can sin without interruption. The way to resurrect a deadened conscience is to go through each of the Ten Commandments, reminding the person that they know that it's wrong to lie, steal, commit adultery, etc. Always preach the Law along with future punishment, then pray that the Holy Spirit will come upon them and cause them to be convicted of sin, righteousness, and judgment to come.

THE FUNCTION OF THE LAW

"When once God the Holy Spirit applies the Law to the conscience, secret sins are dragged to light, little sins are magnified to their true size, and things apparently harmless become exceedingly sinful. Before that dread searcher of the hearts and trier of the reins makes His entrance into the soul, it appears righteous, just, lovely, and holy; but when He reveals the hidden evils, the scene is changed. Offenses which were once styled peccadilloes, trifles, freaks of youth, follies, indulgences, little slips, etc., then appear in their true color, as breaches of the Law of God, deserving condign punishment." Charles Spurgeon

"The proper effect of the Law is to lead us out of our tents and tabernacles, that is to say, from the quietness and security wherein we dwell, and from trusting in ourselves, and to bring us before the presence of God, to reveal his wrath to us, and to set us before our sins." Martin Luther

Evidence: 1Ti 4:3

Vegetarianism . One of the signs of the end of this age is that people would try to impose a vegetarian lifestyle on others, but the Scriptures tell us that every creature of God is good for food, and nothing is to be refused.

Vegetarianism is not always the blessing it is made out to be. In India in 1942, three million people died of starvation. Alongside the bodies of men, women, and children lay the carcasses of hundreds of thousands of " sacred" cows—potential beef-steaks. They were God-given protein that would have saved the lives of multitudes. See Psa 66:15 and Rev 22:3 footnotes.

Evidence: 1Ti 4:7

The way to prevent injuries and pain is to keep yourself fit. Exercise. After warning Timothy to refuse false doctrine, Paul told him to exercise himself to godliness. Paul kept fit through exercise. He said, " Herein do I exercise myself, to have always a conscience void of offense toward God, and toward men" ( Act 24:16 ). Do the same. Listen to the voice of conscience. It’s your friend, not your enemy.

Introduction / Outline

Robertson: 1 Timothy (Book Introduction)

First Timothy

Probably a.d. 65 From Macedonia

By Way of Introduction

Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Ti_1:3) after his arrival from Rome, which was certainly before the burning of Rome in a.d. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Ti_1:3), possibly to Philippi as he had hoped (Phi_2:24). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy’s own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved.

JFB: 1 Timothy (Book Introduction)

GENUINENESS.--The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. MURATORI'S Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. IRENÆUS [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes 1Ti 1:4, 1Ti 1:9; 1Ti 6:20; 2Ti 4:9-11; Tit 3:10. CLEMENT OF ALEXANDRIA [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes 1Ti 6:1, 1Ti 6:20; Second Timothy, as to deaconesses; Tit 1:12. TERTULLIAN [The Prescription against Heretics, 25; 6], quotes 1Ti 6:20; 2Ti 1:14; 1Ti 1:18; 1Ti 6:13, &c.; 2Ti 2:2; Tit 3:10-11. EUSEBIUS includes the three in the "universally acknowledged" Scriptures. Also THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes 1Ti 2:1-2; Tit 3:1, and CAIUS (in EUSEBIUS [Ecclesiastical History, 6.20]) recognizes their authenticity. CLEMENT OF ROME, in the end of the first century, in his first Epistle to the Corinthians [29], quotes 1Ti 2:8. IGNATIUS, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to 2Ti 2:4. POLYCARP, in the beginning of the second century [Epistle to the Philippians, 4], alludes to 2Ti 2:4; and in the ninth chapter to 2Ti 4:10. Hegisippus, in the end of the second century, in EUSEBIUS [Ecclesiastical History, 3.32], alludes to 1Ti 6:3, 1Ti 6:20. ATHENAGORAS, in the end of the second century, alludes to 1Ti 6:16. JUSTIN MARTYR, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4. The Gnostic MARCION alone rejected these Epistles.

The HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (1Ti 1:7; 1Ti 4:3; Tit 1:10, Tit 1:14; Tit 3:9). Traces of beginning Gnosticism are also unequivocal (1Ti 1:4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in 1Ti 4:3, &c. In 1Ti 6:20 the term Gnosis ("science") itself occurs. Another Gnostic error, namely, that "the resurrection is past," is alluded to in 2Ti 2:17-18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians (Phi 3:2, Phi 3:18-19), whereby immoral practice accompanied false doctrine as to the resurrection (compare 2Ti 2:18, with 1Co 15:12, 1Co 15:32-33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (1Ti 1:7-8), and further, have put away good conscience as well as the faith (1Ti 1:19; 1Ti 4:2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (1Ti 6:5 Tit 1:11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (2Ti 2:17-18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (2Ti 3:6, 2Ti 3:8), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate (Tit 1:15-16). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.

The DIRECTIONS AS TO CHURCH GOVERNORS and ministers, "bishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders (Act 20:21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Act 6:3; Act 11:30; Act 14:23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.

The PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare 1Ti 2:6; Tit 2:14, "gave Himself for us," with Gal 1:4; 1Ti 1:17; 2Ti 4:18, "for ever and ever," with Gal 1:5 : "before God," 1Ti 5:21; 1Ti 6:13; 2Ti 2:14; 2Ti 4:1, with Gal 1:20 : "a pillar," 1Ti 3:15, with Gal 2:9 : "mediator," 1Ti 2:5, with Gal 3:20 : "in due season," 1Ti 2:6; 1Ti 6:15; Tit 1:3 with Gal 6:9.

TIME AND PLACE OF WRITING.--The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (1Ti 1:3). Now, as Timothy was in Macedon with Paul (2Co 1:1) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Act 19:22; Act 20:1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, MOSHEIM supposes that Paul was nine months of the "three years" stay mostly at Ephesus (Act 20:31) in Macedonia, and elsewhere (perhaps Crete), (the mention of only "three months" and "two years," Act 19:8, Act 19:10, favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still "a youth" (1Ti 4:12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Act 20:25, Paul asserts his knowledge that the Ephesians should not all see his face again, so that 1Ti 1:3 will thus refer to his sojourn at Ephesus, recorded in Act 19:10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Acts 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Act 18:19-21). Apollos, Aquila and Priscilla, carried on the work (Act 18:24-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of PHILO of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Act 18:24-26). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery (Act 19:18-19), and its lewd worship of Diana (answering to the Phœnician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open "apostles" of error (Rev 2:2, Rev 2:6), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which ALFORD relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.

However, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (1Ti 1:3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's "youth," it may be spoken of comparatively young compared with Paul, now "the aged" (Phm 1:9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Act 20:25, we know not but that "all" of the elders of Ephesus called to Miletus "never saw Paul's face" afterwards, as he "knew" (doubtless by inspiration) would be the case, which obviates the need of ALFORD'S lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (1Ti 1:3; 2Ti 1:18; 2Ti 4:20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, 1Ti 3:14, on the other side) after having been "left" by Paul there. Timothy did not stay there when Paul left Ephesus (Act 19:22; Act 20:1; 2Co 1:1). In 1Ti 3:14, Paul says, "I write, hoping to come unto thee shortly," but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, (1Co 16:6). The expression "Till I come" (1Ti 4:13), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against MOSHEIM'S theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Col. 2:1-23).

Whatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In 2Ti 4:13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Act 20:5-7, it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Col 4:14) and Philemon (Phm 1:24), Demas was with him; but when he was writing 2Ti 4:10, Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in 2Ti 4:6-8, he anticipates immediate death, having been at least once already tried (2Ti 4:16). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Phi 2:24; 2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16). Again (2Ti 4:20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Act 20:15. For Trophimus was with Paul at Jerusalem shortly afterwards (Act 21:29). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Act 20:4-17). Also, the statement (2Ti 4:20), "Erastus abode at Corinth," implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, Heb 13:23-24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.

EUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So JEROME [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as "to the extremity of the west") by a journey to Spain (Rom 15:24, Rom 15:28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Act 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Phm 1:9).

From Ephesus he went into Macedonia (1Ti 1:3). He may have written the First Epistle to Timothy from that country. But his use of "went," not "came," in 1Ti 1:3, "When I went into Macedonia," implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy (1Ti 3:14-15). BIRKS shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between 1Ti 2:11-14, and 1Co 14:34, as to women being silent in Church; and 1Ti 5:17-18, and 1Co 9:8-10, as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and 1Ti 5:19-20, and 2Co 13:1-4, as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.

The date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Act 18:18-19, Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find (Tit 3:13) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Act 18:24, Act 18:27; Act 19:1); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in 2Co 11:25-26; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [HUG]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Act 18:19-21, Act 18:24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Act 19:1); and it was then, probably, that his intention to "winter at Nicopolis" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Tit 3:12). Thus, First Timothy will, in this theory, be placed two and a half years later (Act 20:1; compare 1Ti 1:3).

ALFORD'S argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, HUG'S unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded (Tit 1:5), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as ALFORD alleges against the earlier date of First Timothy, can be drawn from them (Tit 1:10-11, Tit 1:15-16; Tit 3:9, Tit 3:11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. ALFORD traces Paul's last journey before his second imprisonment thus: To Crete (Tit 1:5), Miletus (2Ti 4:20), Colosse (fulfilling his intention, Phm 1:22), Ephesus (1Ti 1:3; 2Ti 1:18), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (2Ti 4:20), Nicopolis (Tit 3:12) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [ALFORD] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor (2Ti 2:9); his Asiatic friends deserted him, except Onesiphorus (2Ti 1:16). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him (2Ti 4:10-12). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus (2Ti 2:17; compare 1Ti 1:20; 2Ti 4:13), begging him to come to him before winter (2Ti 4:21), and anticipating his own execution soon (2Ti 4:6). Tychicus was perhaps the bearer of the Second Epistle (2Ti 4:12). His defense was not made before the emperor, for the latter was then in Greece (2Ti 4:16-17). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.

Timothy is first mentioned, Act 16:1, as dwelling in Lystra (not Derbe, compare Act 20:4). His mother was a Jewess named Eunice (2Ti 1:5); his father, "a Greek" (that is, a Gentile). As Timothy is mentioned as "a disciple" in Act 16:1, he must have been converted before, and this by Paul (1Ti 1:2), probably at his former visit to Lystra (Act 14:6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (2Ti 3:14-15). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (1Th 3:2), he brought his report of it to the apostle at Corinth (1Th 3:6). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him "ministering to" Paul during the lengthened stay at Ephesus (Act 19:22). Thence he was sent before Paul into Macedonia and to Corinth (1Co 4:17; 1Co 16:10). He was with Paul when he wrote the Second Epistle to Corinthians (2Co 1:1); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans (Rom 16:21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Act 20:3-5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Col 1:1), Philemon (Phm 1:1), and Philippians (Phi 1:1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (Heb 13:23). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (1Ti 1:3). The last notice of him is in the request which Paul makes to him (2Ti 4:21) to "come before winter," that is about A.D. 67 [ALFORD]. EUSEBIUS [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift (1Ti 1:18; 1Ti 4:14 2Ti 1:6). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in 1Ti 5:23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (1Co 16:10; 1Ti 4:12; 2Ti 1:7).

The DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel (1Ti. 1:3-20; compare Rev 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti. 2:1-6:2); (3) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works (1Ti. 6:3-19).

JFB: 1 Timothy (Outline)

• ADDRESS: PAUL'S DESIGN IN HAVING LEFT TIMOTHY AT EPHESUS, NAMELY, TO CHECK FALSE TEACHERS; TRUE USE OF THE LAW; HARMONIZING WITH THE GOSPEL; GOD'S GRACE IN CALLING PAUL, ONCE A BLASPHEMER, TO EXPERIENCE AND TO PREACH IT; CHARGES TO TIMOTHY. (1Ti. 1:1-20)
• PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (1Ti 2:1-15)
• RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES. (1Ti. 3:1-16) Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."
• PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16)
• GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25)
• EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION. (1Ti. 6:1-21)

TSK: 1 Timothy (Book Introduction)

This Epistle bears the impress of its genuineness and authenticity, which are corroborated by the most decisive external evidence; and its Divine inspiration is attested by the exact accomplishment of the prediction which it contains respecting the apostasy in the latter days. This prophecy is similar in the general subject to that in the second Epistle to the Thessalonians, though it differs in the particular circumstances; and exactly corresponds with that of the prophet Daniel on the same subject (Dan 11:38). This important prediction might be more correctly rendered, " Now the Spirit speaketh expressly, that in the latter times some shall apostatize from the faith, giving heed to erroneous spirits, and doctrines concerning demons, through the hypocrisy of liars, having their consciences seared with a hot iron, forbidding to marry, and commanding to abstain from meats," etc. How applicable these particulars are to the corruptions of the Church of Rome need scarcely be insisted on. The worship of saints in that church is essentially the same with the worship of demons among the heathen; which has been established in the world by books forged in the name of the Apostles and saints, by lying legends of their lives, by false miracles ascribed to their relics, and by fabulous dreams and relations; while celibacy was enjoined and practised under pretence of chastity, and abstinence under pretence of devotion. None but the SPIRIT OF GOD could foresee and foretell these remarkable events.

TSK: 1 Timothy 4 (Chapter Introduction)

Overview

1Ti 4:1, He foretells that in the latter times there shall be a departure from the faith; 1Ti 4:6, And to the end that Timothy might not fail in doing his duty, he furnishes him with divers precepts, belonging thereto.

Poole: 1 Timothy 4 (Chapter Introduction)

TIMOTHY CHAPTER 4

MHCC: 1 Timothy (Book Introduction)

The design of the epistle appears to be, that Timothy having been left at Ephesus, St. Paul wrote to instruct him in the choice of proper officers in the church, as well as in the exercise of a regular ministry. Also, to caution against the influence of false teachers, who by subtle distinctions and endless disputes, corrupted the purity and simplicity of the gospel. He presses upon him constant regard to the greatest diligence, faithfulness, and zeal. These subjects occupy the first four chapters; the fifth chapter instructs respecting particular classes; in the latter part, controversies and disputes are condemned, the love of money blamed, and the rich exhorted to good works.

MHCC: 1 Timothy 4 (Chapter Introduction)

(1Ti 4:1-5) Of departures from the faith that began already to appear.

(1Ti 4:6-16) Several directions, with motives for due discharge of duties.

Matthew Henry: 1 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to Timothy

Hitherto Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon - all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph 4:11, Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Act 16:3.

The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Act 20:28, where he charges the presbyters to feed the flock of God, which he had purchased with his own blood.

Matthew Henry: 1 Timothy 4 (Chapter Introduction)

Paul here foretels, I. A dreadful apostasy (1Ti 4:1-3). II. He treats of Christian liberty (1Ti 4:4, 1Ti 4:5). III. He gives Timothy divers directions with respect to himself, his doctrine, and the people under his care (1Ti 4:6 to the end)

Barclay: 1 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Timothy 4 (Chapter Introduction)

The Service Of God Or The Service Of Satan (1Ti_4:1-5)

Enslavers Of Men And Insulters Of God (1Ti_4:1-5 Continued)

Advice To An Envoy Of Christ (1Ti_4:6-10)

The Only Way To Silence Criticism (1Ti_4:11-16)

The Duties Of The Christian Leader Within The Church (1Ti_4:11-16 Continued)

The Personal Duty Of The Christian Leader (1Ti_4:11-16 Continued)

Constable: 1 Timothy (Book Introduction)

Introduction

Historical background

Timothy apparently became a Christian as a result of Paul's missionary work in Lystra (Acts 14:6-23). He joined Paul on the second missionary journey when the apostle's evangelistic team passed through that area where Timothy lived (Acts 16:1-3). On the second journey Timothy helped Paul in Troas, Philippi, Berea, Thessalonica, Athens, and Corinth. During the third journey he was with Paul in Ephesus. From there Paul sent him to Macedonia (Acts 19:22). Later he was with Paul in Macedonia (2 Cor. 1:1, 19) and apparently traveled with the apostle to Corinth (Rom. 16:21). On the return trip to Ephesus, Timothy accompanied Paul through Macedonia as far as Troas (Acts 20:3-6). Still later Timothy was with Paul in Rome (Col. 1:1; Phile. 1; Phil. 1:1), and from there he probably made a trip to Philippi (Phil. 2:19-23).

At the end of the Book of Acts, Paul was under house arrest in Rome (Acts 28:30-31). Our knowledge of his activities after that time comes mainly from scanty references in his epistles and conjectures since we have no canonical history of his work.

Following his trial before Caesar and his acquittal, Paul evidently left Rome. He made his way eastward and eventually arrived in Ephesus. While in Ephesus Paul doubtless visited other churches in the area and later set out for Macedonia and probably for other provinces intending to continue his pioneer missionary work (cf. Rom. 15:24, 28). When Paul departed from Ephesus he left Timothy in charge as his special representative to continue the work there (1 Tim. 1:3). Sometime after that Timothy evidently wrote to Paul probably asking if he could leave Ephesus perhaps to rejoin Paul. Paul responded with this letter in which he instructed Timothy to remain in Ephesus and to continue his needed ministry until Paul would rejoin him there (3:14; 4:13).

Timothy's function in Ephesus was to represent Paul to the church.¹ He evidently was not an elder in that church. Paul spoke of the Ephesian elders in this epistle as individuals different from Timothy.

When Paul had met with the Ephesian elders toward the end of his third missionary journey, he had warned them about false teachers who would arise in their midst (Acts 20:29-30). This situation had happened (cf. 1:6; 6:21; 2 Tim. 2:18). Evidently Hymenaeus and Alexander were two of those "wolves" (1:20). Paul alluded to others in this epistle as well (1:3-11; 4:1-5; 6:3-10). We shall consider their errors in the exposition to follow.

If Caesar released Paul from prison in Rome in the early 60s A.D., he may have written this epistle in the middle 60s, perhaps 63-66 A.D. Paul's reference to his going from Ephesus to Macedonia (1:3) suggests that he may have been in Macedonia when he wrote 1 Timothy. Nevertheless, since we have no other references to guide us, he could have been in any one of a number of other provinces as well.

The authorship of the Pastorals is a major critical problem in New Testament studies, but I believe the arguments for Pauline authorship are most convincing.²

"The majority of modern scholars maintain that the Pastoral Epistles are pseudepigraphical--that is, written pseudonymously (in Paul's name) sometime after Paul's death (so Dibelius and Conzelmann, Brox, Barrett, Hanson, Houlden, Karris, Hultgren). Most today locate these three letters around the turn of the century, suggesting that the author aimed to revive Pauline teaching for his day or to compose a definitive and authoritative Pauline manual for denouncing heresy in the postapostolic church."³

Purpose

First and 2 Timothy and Titus are called "Pastoral Epistles" because Paul wrote them to pastors (shepherds) of churches outlining their pastoral duties.⁴ Their main pastoral duties were to defend sound doctrine and to maintain sound discipline.⁵

"The pastoral Epistles are primarily practical rather than theological. The emphasis lies rather on the defense of doctrine than on its explication or elaboration. The distinctively doctrinal passages comprise only a small part of the whole; Timothy and Titus had already been instructed."⁶

Message⁷

All three of the Pastoral Epistles (1 and 2 Timothy and Titus) deal with the same subject: the order of the local church. Paul had already expounded the doctrines of the church universal and the ministry of the saints in Christ's body in his other epistles. In these he also gave some direction concerning life in the local churches. Now in the Pastorals he expounded on the effective operation of the local church as a microcosm of the universal church. Remember that the church is people.

First Timothy deals with two aspects of the subject of order in the local church: the life of the church, and the leadership of the church. Titus elaborates on the leadership of the church. Second Timothy elaborates on the life of the church. First Timothy is more general and fundamental. Titus expounds how to set the church in order, and 2 Timothy expounds the leader's personal responsibility.

In 1 Timothy, Paul taught that the function of the local church is to proclaim God's truth in the world. He also taught that the function of the church leaders (Timothy and the elders) is to expound God's truth in the church. The purpose for which the church exists is the proclamation of God's truth in the world. The purpose for which the leaders of the church exist is the exposition of God's truth in the church. This is the message statement.

These are the same points Paul made in Ephesians 4:11-12 concerning the universal church. The saints are to do the work of the ministry, and the gifted men (apostles, prophets, etc.) are to equip the saints for their work. In 1 Timothy he applied the same truth to the local church.

On the one hand then the purpose of the church is to declare God's truth to the world (3:14-16). The key terms in this central passage are "church" and "mystery of godliness."

The local church is an instrument God designed to support and display His truth. Every individual believer is a light in a dark world. God has called us to let our light shine among men (Matt. 5:14-16).

The local church exists to support and display the light of the testimony of believers, not only individually but also corporately.

The "mystery of godliness" is essentially Christ. It is more broadly the truth that the church proclaims that centers on Christ. It is a mystery in that we know it only by special revelation. "Godliness" means piety. This word describes faith in Christ worked out in everyday living. Where does one find godliness? We see it in concrete manifestation in Jesus Christ (3:16). Paul summarized the three stages of His ministry in the three couplets of an ancient hymn. These are His past humiliation, His present proclamation, and His future glorification.

The purpose of the local church then is to proclaim godliness. We do this by presenting Christ and by demonstrating before the world godlike behavior ourselves by the power of the Holy Spirit. Audio witness builds on visual witness.

The purpose of the leaders of the local church, in the second place, is to expound the truth in the church. Church leaders do this by teaching, by exhortation, and by example. The exposition of the truth is not only spoken or written communication (teaching) followed by intellectual comprehension. It also requires encouragement and sensitivity to the condition of the learners (exhortation). The church leader prepares others to reveal God's truth most importantly by exemplifying the truth and illustrating it in his or her life. Truth must be incarnate in the teacher before the learner can thoroughly grasp it. God did this for us in the incarnation of His Son. Jesus said, "You are the light of the world," not, "You announce the light of the world."

Paul drew several implications from these truths.

Notice first some implications concerning the purpose of the local church.

In view of its purpose the local church must be careful to present an unchanged gospel. There must be no majoring in the minors, no claim to "higher knowledge," and no distortion of the truth. In this epistle Paul warned Timothy about all these threats to the purity of God's truth. Preachers and teachers take note. We should be creative in delivering the message, but we must not be creative in the content of the message.

Second, the local church's worship must be unceasing. This was Paul's point when he gave instructions concerning the priority of prayer in church life (2:1-7).

Third, the local church must persevere in its ministry without failing. If it is to do this it needs leaders who incarnate the truth and consistently minister to and motivate the saints. Thus the need for qualified leaders is obvious (3:1-13). Personal example is every bit as important as persuasive explanation.

Note also some implications of the truth that the purpose of the church leader is to expound God's truth to the saints. These are the same as those already pointed out for the church, but they are true of the leader on a personal level.

First, the leader must be absolutely loyal to the truth. "Preach the Word!" (2 Tim. 4:2).

Second, his behavior toward others must be consistent. He must have a deep commitment to fulfilling his purpose of being a good example as well as to his purpose of communicating verbally.

Third, in his personal life he must persevere. He must continue to let God's truth sit in judgment on his life. He must continue to be responsive to the truth. He must also continue to behave in harmony with the truth. Watch out for spiritual calluses.

By way of application let me point out three things the church needs to watch out for and then three things the church leader should beware of. They are very similar.

The local church, Paul warns in this epistle, should beware of false doctrine. By this I mean any doctrine that deviates from the essential teaching of the faith. This will weaken her testimony to the world. Guard the doctrine of your church.

Second, the church should beware of a failure in prayer. This will hinder both her witness to the world and her own growth in godliness (cf. James 4:2; John 15:5).

Third, the church should beware of feeble government. By feeble government I mean government by elders and deacons who lack godly character. Too often church leaders gain appointment for other reasons. Church oversight must fulfill the purposes of God's truth by men who incarnate God's truth. Don't recognize elders too soon, or at all, if they are unqualified.

The dangers to the church leader correspond to these. There must be no failure in his doctrine, nor in his duty, nor in his diligence. If we know and respond to God's truth we will be free from those influences that would hinder us from fulfilling our ministry.

Teaching is life-changing not only to the extent people understand it and appreciate its importance but also to the extent that the life of the teacher illustrates it. We can be completely orthodox and effective in our methods of presentation. However if our life does not harmonize with what we say, those who listen will reject what we say. Not only does our preaching then become ineffective, it also becomes blasphemous. The life of the preacher can promote the growth of his church as much as his pastoral skill. People will put up with many deficiencies, and we all have many, if they can have a good example of a sincere Christian. You can be effective because you have God's Word, God's Spirit, and God's grace.

Constable: 1 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Timothy's mission in Ephesus 1:3-20

A. The task Timothy faced 1:3-11

B. Exhortations to be faithful 1:12-20

1. A positive encouragement 1:12-17

2. A negative warning 1:18-20

III. Instructions concerning the life of the local church 2:1-4:5

A. The priority of prayer in church life 2:1-7

B. The primary responsibilities of the men and the women in church meetings 2:8-15

C. The qualifications for church leaders 3:1-13

1. Qualifications for elders 3:1-7

2. Qualifications for deacons 3:8-13

D. The nature of the local church 3:14-16

E. The problem of apostasy in the church 4:1-5

IV. Instructions concerning leadership of the local church 4:6-5:25

A. The leader's personal life and public ministry 4:6-16

B. Basic principles of effective interpersonal relationships 5:1-2

C. How to deal with widows and elders 5:3-25

1. Provisions for widows 5:3-16

2. The discipline and selection of elders 5:17-25

V. Instructions for groups within the church 6:1-19

A. Slaves 6:1-2

B. False teachers 6:3-10

C. Those committed to Christ 6:11-16

D. The wealthy 6:17-19

VI. Concluding charge and benediction 6:20-21

Constable: 1 Timothy

1 Timothy

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Lock, Walter. The Pastoral Epistles. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1924.

Malina, Bruce J. The New Testament World: Insights from Cultural Anthropology. Atlanta: John Knox Press, 1981.

Mappes, David. "The Discipline of a Sinning Elder." Bibliotheca Sacra 154:615 (July-September 1997):333-43.

_____. "The Elder' in the Old and New Testaments." Bibliotheca Sacra 154:613 (January-March 1997):80-92.

_____. "The Heresy Paul Opposed in 1 Timothy." Bibliotheca Sacra 156:624 (October-December 1999):452-58.

_____. "The Laying on of Hands' of Elders." Bibliotheca Sacra 154:616 (October-December 1997):473-79.

_____. "The New Testament Elder, Overseer, and Pastor." Bibliotheca Sacra 154:614 (April-June 1997):162-74.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Mollenkott, Virginia. Women, Men and the Bible. Nashville: Abingdon, 1977.

Moo, Douglas. "1 Timothy 2:11-15: Meaning and Significance." Trinity Journal 1 NS:1 (Spring 1980):62-83.

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Pierce, Ronald W. "Evangelicals and Gender Roles in the 1990s: 1 Tim 2:8-15: A Test Case." Journal of the Evangelical Theological Society 36:3 (September 1993):343-55.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Timothy (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

St. Paul passing through Lycaonia, about the year 51, some of the brethren at Derbe or Lystra recommended to him a disciple, by name Timothy, who from his infancy had studied the Holy Scriptures. St. Paul took him, making him his companion and fellow-labourer in the gospel: and not to offend the Jews, who could not be ignorant that Timothy's father was a Gentile, he caused him to be circumcised. Afterwards he ordained him bishop of Ephesus. (Witham) --- St. Paul writes this epistle to his beloved Timothy, to instruct him in the duties of a bishop, both in respect to himself and to his charge; and that he ought to be well informed of the good morals of those on whom he was to impose hands: Impose not hands lightly upon any man. He tells him also how he should behave towards his clergy. This epistle was written about thirty-three years after our Lord's ascension; but where it was written is uncertain: the more general opinion is, that it was in Macedonia. (Challoner) --- After his epistles to the Churches, now follow those to particular persons; to Timothy and Titus, who were bishops, and to Philemon. Timothy was the beloved disciple of St. Paul, whom he frequently styles his son; but it is not certain that they were at all related. After having accompanied the apostle in many of his travels, the latter at last ordained him bishop, and fixed him permanently at Ephesus. Shortly after he wrote him this epistle, to instruct him in the episcopal duties, as he was but young for those great functions. He might be then about thirty-five. He mentions, likewise, in short the chief heresies which were then making mischief at Ephesus, and gives regulations and instructions for different states of persons in the Church. St. Timothy, who had been so long the disciple of St. Paul, and who never left him except when ordered by his master, could not be ignorant of his duties, but it was destined for the use of bishops of every age. Hence St. Augustine says that such as are destined to serve the Church, should have continually before their eyes the two epistles to Timothy and that to Titus.

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Gill: 1 Timothy (Book Introduction)

INTRODUCTION TO 1 TIMOTHY

Timothy, to whom this epistle is written, was eminent for his early piety and acquaintance with the sacred Scriptures; his mother was a Jewess, and his father a Greek, which was the reason why he was not circumcised in his infancy. Mention is made in the second epistle to him of his mother Eunice, and grandmother Lois, as believers, and of his knowledge of the Scriptures from a child: this excellent person the apostle meeting with at Lystra, and having a good report of him from the brethren there, he chose him to be his companion in his travels, and to assist him in the spread of the Gospel; and knowing that it would be very disagreeable to the Jews to hear the word of God from the lips of an uncircumcised person, he took him and circumcised him, becoming all things to all, that he might gain some. This being done, he went along with him into several parts, and he made great use of him, in preaching the word, planting churches, and writing epistles; he sent him to various places with messages from him, to Corinth, Philippi, and Thessalonica; and now had left him at Ephesus, where he besought him to abide for a while; for that he was the bishop, pastor, or overseer of that church is not likely, since his residence here was not constant, and was afterwards called away from hence by the apostle, who desired his stay there, under whom, and by whose directions, he acted while there; and seeing that this church had elders, bishops, or overseers, whom the Holy Ghost had set over them, whom the apostle called to him at Miletus, and gave them some advice and instructions. The design of Timothy's continuance there was to check growing errors and heresies, and to take care of, and preserve the discipline of God's house; and to charge him with these things was the design of this epistle; in which he teaches him how to behave himself in the church of God, by taking heed to his doctrine and conversation; and gives rules relating to the qualifications of bishops and deacons, and to the care of widows, and with regard to church censures, and the becoming walk and conversation of all sorts of persons of every office, age, sex, rank, and order. This epistle is thought to be written about the year 55.

Gill: 1 Timothy 4 (Chapter Introduction)

INTRODUCTION TO 1 TIMOTHY 4

In this chapter the apostle foretells a dreadful apostasy which should happen in the last times, the particulars of which he gives; and on occasion of one branch of it, discourses of Christian liberty in eating all sorts of food fit for use; and delivers out exhortations to Timothy to various duties relating to himself, his doctrine, and his charge. The prophecy is in 1Ti 4:1, the author of this prophecy is the Spirit of God; the manner in which it was delivered was very clear and express; the time when it should be fulfilled, the last days; the thing itself, a departure of some from the faith; the means whereby it would come about are, some giving heed to seducing spirits, and doctrines of devils, and the hypocrisy and hardened consciences of others, who would forbid marriage, and order an abstinence from certain meats; the evil of which last is exposed by their being the creatures of God, and by their being made for this purpose to be received with thankfulness by all believers, and who know the truth: and the reasons why they should be received and used follow; because they are all good, as they are the creatures of God; and because there is nothing to be refused, provided it be received with a thankful heart; and because every creature is sanctified by the word of God, and prayer, 1Ti 4:4. And then Timothy is exhorted to put the brethren in mind of those things, by which he would show himself to be a faithful minister of Christ, and well instructed in the doctrines of the Gospel, 1Ti 4:6, and to reject things profane and fabulous, but use himself to internal and powerful godliness, since outward worship signifies little, but the former has the promise of this, and the other world annexed to it; which is a true saying, and to be depended on, 1Ti 4:7 and which is confirmed from the practice and experience of the apostles, and therefore should be taught with authority, 1Ti 4:10. And then the apostle gives Timothy some advice, which being taken, would prevent his being despised, on account of his youth; as with respect to his life and conversation, so to behave as to be a pattern to others, 1Ti 4:12, and with respect to the exercise of his ministry, to make use of such means, as reading and meditation, that his profiting might be manifest to all, 1Ti 4:13 and with respect to the doctrines he preached, to abide by them, whereby he would be a means of saving himself, and others, 1Ti 4:16.

College: 1 Timothy (Book Introduction)

FOREWORD

A movement which prides itself in its back-to-the-Bible underpinnings and its plea for unity should welcome any effort of the stature of the College Press NIV Bible Commentary. The exegesis of the biblical text must always be at the heart of who we are, and the effort to do so in a way that reaches across lines that have divided our movement signals an emphasis on the original hallmarks of the movement.

Having taught Bible and Greek at David Lipscomb University for eleven years, I have come to appreciate how many good commentaries there are on nearly every book in the New Testament. I am, in some ways, reluctant about adding another book to that pile. All of those commentaries have helped to shape my understanding of the biblical text for its original audiences and its import for Christians today.

I especially want to thank my family who have supported me and encouraged me when I spend hours at my computer typing away, my students whose questions have always caused me to look at the biblical text in fresh ways, and my colleagues who have always served as a constant encouragement.

When I was asked to participate as an author in this project, I was hesitant. When I was asked to write on Timothy and Titus, I was even more hesitant. To be a part of this series is an honor. To undertake writing a commentary on 1 and 2 Timothy and Titus is a challenging task. This is, after all, the section of Scripture that has fueled the debate about the role of women, has been at the heart of effort to redefine church leadership, and has provided encouragement to those who feel as if they "have fought the good fight" and are about to "finish the course." I began the study hoping for wonderful insights, and, although I gained a few, I came out of the study convinced that many of the more traditional interpretations were still reasonable. I discovered that, although I did not have all the answers, Paul's advice to those two young preachers and to their churches still made sense both for Paul's original audiences and for the preacher and his church today. May we today heed the words of Paul to "guard what has been entrusted to" our care and to "preach the Word."

-College Press New Testament Commentary: with the NIV

GENERAL INTRODUCTION

While several passages in 1 and 2 Timothy and Titus have provided the fodder for tomes of theological discussion (e.g., 1 Tim 2:9-15 and the role of women; 1 Tim 3:11 and deaconesses; 1 Tim 3:1-8 and Titus 1:6-9 and the characteristics of those to serve as elders), the real value of these epistles lies in their message to two young ministers, to second generation believers in Ephesus and to a young church facing a pagan world in Crete. These epistles provide teaching which the church in the twentieth and twenty-first centuries needs to hear.

The two letters to Timothy and the letter to Titus stand in a very close relationship to one another. They are written to fellow workers of the Apostle Paul; they are bound together by similar content: false teachers who bear similar characteristics, a discussion of church leaders, similar situations for the churches addressed, and the same basic time frame.

1 and 2 Timothy and Titus have been known as the Pastoral Epistles since the eighteenth century. As early as the thirteenth century Thomas Aquinas referred to 1 Timothy as a "pastoral rule." In 1703 D.N. Berdot described Titus as a "Pastoral Epistle," based on the assumption that it was an instruction manual for a pastor. In reality, neither the term "pastor" nor its equivalent, "shepherd," appears in any of the three epistles. Paul Anton popularized the term in lectures he delivered on Timothy and Titus published posthumously in 1753-1755. Anton applied the term "Pastoral Epistles" to all three epistles.

Although the term "the Pastoral Epistles" has become a convenient designation for these three epistles which have much in common, it can be misleading. These epistles are not really a manual of pastoral theology. Only a fraction of these books contains what could be termed ecclesiastical teaching (1 Tim 3:1-13; 5:3-22; Titus 1:5-9). The three epistles are very different. There is nothing within the epistles that would indicate they were written from the same place and time or that the author intended them to be studied together.

AUTHORSHIP

A crucial issue in the Pastoral Epistles (PE) is the authorship of the epistles. Despite widespread denial of Pauline authorship in modern times, ancient authors generally accepted the works as authentic epistles of the Apostle Paul. Serious challenges to Pauline authorship of the Pastoral Epistles began in the nineteenth century, especially with the forceful challenge espoused by Schleiermacher in 1807.

Testimony of the Books Themselves

The letters claim to be by Paul, an apostle of Christ Jesus (1 Tim 1:1; Titus 1:1; 2 Tim 1:1). This assertion matches claims of the other Pauline letters. The author describes himself as "a blasphemer, a persecutor and a violent man" (1 Tim 1:13), a description which fits the account of Paul's pre-Christian life as seen in Acts. The author describes Timothy and Titus as his spiritual sons (1 Tim 1:2; Titus 1:4); this too is in full accord with their relationship to Paul as seen in Acts and the other Pauline epistles. The epistles frequently refer to events in the Apostle's life and mention co-workers like Tychicus, Apollos, Barnabas, and Mark who are known from the other Pauline epistles.

With all of this data in mind, it is little wonder that there was almost unanimous agreement regarding Pauline authorship of the Pastoral Epistles for nearly 1800 years.

Attestation by the Early Church

The early church clearly regarded Paul as the author of the Pastoral Epistles. Clement of Alexandria (ca. 155-ca. 220) frequently referred to and cited the Pastoral Epistles. He even cited 1 Tim 6:20, "what is falsely called knowledge," and ascribed the passage to "the apostle." Similarly Origen, his student, ascribed 1 Tim 1:15 to Paul: "Moreover, Paul, who himself also at a later time became an apostle of Jesus, says in his epistle to Timothy, 'This is a faithful saying, that Jesus Christ came into the world to save sinners, of whom I am chief.'" Eusebius (ca. 265-ca. 339) attributed the Pastoral Epistles to Paul. He said, "The epistles of Paul are fourteen, all well known and beyond doubt. It should not, however, be overlooked that some have set aside the epistle to the Hebrews." The Muratorian Canon (ca. 200) refers to the Pastoral Epistles as Pauline. The extensive citations of the Pastoral Epistles by the church fathers, including Justin Martyr, Polycarp, Ignatius, and Irenaeus, demonstrate the early consensus that the Pastoral Epistles are Pauline.

The evidence is not, however, all positive. According to Tertullian, Marcion (ca. 140) excluded the Pastoral Epistles from his canon. Marcion, of course, rejected any book which did not fit his heretical view of Christianity. He omitted Matthew, Mark, and John; and he accepted only a mutilated copy of Luke. It seems likely that Marcion objected to the Pastoral Epistles because of their denunciation of tenets of his brand of Christianity (cf. 1 Tim 1:8; 6:20; 2 Tim 3:16).

An additional bit of negative evidence is seen in the apparent absence of the Pastoral Epistles from ⁴⁶ of the Chester Beatty papyri. The codex dates from the mid-third century and contains Pauline epistles. Portions of the manuscript are missing. It lacks a portion of Romans which stood at the beginning of the codex, a portion of 1 Thessalonians, and all of 2 Thessalonians. Most scholars feel that the manuscript did not have room for the Pastoral Epistles and Philemon, which are also missing.

If one looks only at external evidence, the victory would clearly be won in favor of acceptance of the Pastoral Epistles as Pauline.

Modern Times

Until the nineteenth century the Pastoral Epistles were deemed authentic and Pauline. The first attack on apostolic authorship was made by Schmidt (1804) and Schleiermacher (1807).

Today Pauline authorship of the Pastoral Epistles is disputed on five grounds:

Historical Allusions. Scott has said, "That Paul cannot have been the author [of the PE] is most clearly apparent when we examine the historical framework of the letters." The problem may be summarized as follows: the Pastoral Epistles do not fit into the historical framework of Acts and the Pauline epistles. Acts mentions only two imprisonments: Caesarea and Rome.

The modern reader is not provided with many of the details of Paul's early life (i.e., the period described in Acts). Nowhere in Acts, or for that matter anywhere in the Pauline corpus outside 2 Corinthians, can one find Paul's frequent imprisonments, his five beatings, or his three shipwrecks (2 Cor 11:23-27). Also one is not bound to place the events described in the Pastoral Epistles into the period described in Acts. In fact the situation there seems to indicate likelihood of Paul's being released from prison. The traditional interpretation which proposes a release from the imprisonment mentioned in Acts during which 1 Timothy and Titus were written and a subsequent Roman imprisonment as described in 2 Timothy has much to offer and provides few difficulties. There is nothing improbable about Paul being released from prison, engaging in the kind of ministry indicated in 1 Timothy and Titus, and then later being imprisoned again with death being imminent.

Ecclesiastical Situation. It is argued that the church situation described in the Pastoral Epistles is akin to the second century and far too developed for Paul. At this juncture it is worth noting that very little of the Pastoral Epistles can really be termed "ecclesiastical teaching."

Paul does have an interest in ecclesiastical matters: he and Barnabas appoint elders (Acts 14:23); Paul addresses the bishops and deacons at Philippi (Phil 1:1); Paul lists pastor-teachers among the divine gifts provided to the early church (Eph 4:11-13); and Paul calls for the elders at Ephesus on his way to Rome, calling upon them to oversee (verb from which the noun "bishop" comes) and shepherd (verb from which the noun "pastor" comes) their flocks (Acts 20:13-35).

Nothing in the Pastoral Epistles would demand the later phenomenon of monarchical bishops. As Carson, Moo, and Morris have noted, "Clearly none of this amounts to much in the way of organization, certainly to nothing more than can have appeared in the church in comparatively early days."

The Nature of the False Teaching. It is usually assumed that all three Pastoral Epistles face the same false teaching, an assumption which has been questioned in recent years. Many have wanted to see the Pastoral Epistles addressing a heresy seen only after the early second century and therefore as being non-Pauline. Easton argued that the Pastoral Epistles painted a picture of Christianity threatened by a "coherent and powerful heresy," a heresy which claimed to be more profound than the revelation of the Church. That the heresy seen here is "coherent and powerful" and that one must see it as second century Gnosticism is still to be demonstrated. The heresy or heresies seen in the Pastoral Epistles betray a strong Jewish element much akin to what one meets in the Qumran literature and the apocryphal work, Jubilees. There are no real grounds to see the false teaching confronted in the Pastoral Epistles as something which would not, indeed did not (cf. Colossians), arise in Paul's lifetime.

It does seem that the false teaching and false teachers encountered in all three of the Pastoral Epistles are of the same sort. They have similar tendencies and use similar language even though every element seen in one book may not appear in the other. One must simply piece together the elements that compose this heresy: emphasis on myths and genealogies (1 Tim 1:4; Titus 1:14; 3:9; 2 Tim 4:4); concern for the Law and Jewishness (1 Tim 1:7; Titus 1:10, 14; 3:9); emphasis on "knowledge" (1 Tim 6:20; 2 Tim 3:6-9); controversy, speculation and arguments (1 Tim 1:4, 6; 6:4, 20; Titus 1:10; 3:9; 2 Tim. 2:14, 16, 23; 3:1-5); immorality (1 Tim 1:19, 20; Titus 1:15, 16; 2 Tim 2:16, 19; 3:1-5); deception (1 Tim 4:1-3; Titus 1:10-13; 2 Tim 3:6-13); some ascetic practices (1 Tim 4:1-5); and teaching for material gain (1 Tim 6:5; Titus 1:11; 2 Tim 3:2-4).

Vocabulary and Style. As Guthrie has noted, "the majority of those who favor the non-Pauline authorship of the Epistles are swayed more by linguistic considerations than by any of the objections mentioned above." Perhaps no scholar has presented this argument for non-Pauline authorship in stronger fashion than P.N. Harrison. Harrison built upon the work of previous scholars to argue that the vocabulary and style of the Pastoral Epistles indicated that they did not share the same author as the ten epistles generally accepted as Pauline.

Harrison noted that well over one third of the words, excluding proper names, used in the Pastoral Epistles occur nowhere else in the New Testament. Many of the words used in the Pastoral Epistles and the universally accepted Pauline epistles have different meanings. Many of the words used only in the Pastoral Epistles are found in the early church fathers and in the apologists. On the surface Harrison's arguments seem most convincing; however, Carson, Moo, and Morris have noted that one could use the same line of argument to suggest that the three Pastoral Epistles were themselves written by different authors.

In examining the style of the Pastoral Epistles, Harrison gives special emphasis to particles, prepositions, and pronouns - elements that are indicative of style which an imitator might not follow. After noting a drastic difference in usage, he concludes that it is unlikely that "within a very few years we should find the same writer producing three epistles without once happening to use a single word in all that list - one or the other of which has hitherto appeared on the average nine times to every page that Paul wrote. " Guthrie, however, has noted that Harrison's data is selective and "would seem to be invalid."

One must allow any author to use differing vocabulary and styles which would fit a differing situation, audience, purpose, and time frame. Arguments offered thus far on the basis of vocabulary and style neither prove nor disprove Pauline authorship of the Pastoral Epistles.

The Theology of the Pastoral Epistles. It has been argued that the theology of the Pastoral Epistles is not that of Paul: the cross is no longer the center of theology, and there is undue emphasis on works. This argument fails to take into consideration the whole of the teaching, both in the ten epistles generally accepted as Pauline and in the Pastoral Epistles as a whole. Hendriksen has rightly noted, "The truth is that the doctrine taught and presupposed in the Pastorals is clearly the same as that which is held before us in the ten [Pauline epistles]." Hendriksen goes on to list nine theological concepts, including salvation by grace through faith, which are central to the ten epistles generally accepted as Pauline and then delineates their occurrence in the Pastoral Epistles.

Modern Solutions to These Issues. Several solutions have been offered to these apparent inconsistencies by serious critics. Some have suggested one must simply opt for non-apostolic authorship. Others, like Harrison (1921), Scott (1936), and Easton (1948), have suggested non-Pauline authorship for the documents as a whole while allowing for a few genuine Pauline fragments.

A central issue in the discussion is the attitude of the early church toward the pseudepigrapher. Carson, Moo, and Morris have noted that the contention that pseudonymous epistles circulated freely and were widely accepted by early Christians cannot be supported. Tertullian spoke of a church leader who composed writings which wrongly bore the name of Paul. Even though this was done out of love, the man was dismissed from his office. Similarly, the Muratorian Canon says that forgeries in Paul's name were to be rejected. As Carson, Moo, and Morris have noted, "Nowhere is evidence cited that any member of the New Testament church accepted the idea that a pious believer could write something in the name of an apostle and expect the writing to be welcomed." Indeed discussion of canonicity tended to focus on the issue of authorship.

The traditional position of Pauline authorship of the Pastoral Epistles fits the data. One who deems these works to be authentic Pauline epistles is not without support from a good number of excellent scholars (cf. Carson, Fee, Guthrie, Hendriksen, Johnson, Moo, and Morris). When one accepts Pauline authorship, the issues of language and style remain. They are still more like Paul than different from Paul. Is the change due simply to subject? Can it be an aging Paul? Should one see an amanuensis as the one responsible for the differences? The final words of Fee on the issue of authorship of the Pastoral Epistles are worth repeating:

To say that Paul is the author of the Pastoral Epistles means that the letters ultimately come from him in the historical settings contained within them. It does not say how they came from him; the final answer to that question is not available to us.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

PLACE OF ORIGIN AND DATE

Little can be said with certainty of Paul's location when he penned 1 Timothy. Although Paul does not say explicitly that he was in Macedonia, he appears to indicate that he had been in Ephesus with Timothy, had left Timothy behind, and had gone on to Macedonia: "As I urged you when I went into Macedonia, stay there in Ephesus" (1:3).

If Paul was released from "house arrest" in Rome as the data in Acts 28:30 and the prison epistles might suggest and wrote this epistle at a subsequent time, the date for 1 Timothy would likely be 63-66. A chronology of Paul's life from Acts would indicate his imprisonment lasted until 61/62. The Neronian persecution of 64 would indicate that his release should precede that date. Eusebius recorded that Paul died in 67. If one accepts those dates, Paul would have penned 1 Timothy between 63 and 66.

Other suggestions are given by those who would contend that Paul died at the height of the Neronian persecution of 64. Some would, therefore, provide a date of 62-63 for composition of 1 Timothy. Robinson has suggested Paul's departure for Macedonia, leaving behind Timothy in Ephesus (1:3), reflects the situation seen in Acts 20:1-4. He, therefore, places 1 Timothy within the historical data of Acts and suggests a date of 55. Scholars who argue for pseudonymity generally date the epistle during the second century (cf. Kümmel).

A date of 63-66 seems best to fit the data currently available.

DESTINATION AND AUDIENCE

Although on the surface 1 Timothy seems to be personal correspondence between Paul and Timothy, his son in the faith, there is much in the epistle that indicates Paul intended the letter to be read and heeded by the congregation at Ephesus. "Grace be with you" in 6:21 is plural. Many of Paul's admonitions to Timothy (e.g., "Don't let anyone look down on you because you are young," 4:21) may also have served to advise the church of their correct path of action.

Timothy is well known from Acts and the epistles of Paul. He was a native of Lystra; his mother was Jewish and his father a Gentile. About A.D. 49 he became a co-worker of Paul. As a young man likely converted and trained by Paul, Paul found a special place in his heart for him (1 Cor 4:17; Phil 2:22; 1 Tim 1:2). Timothy appears alongside Paul in the opening greetings of several epistles (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thess 1:1; 2 Thess 1:1). He was undoubtedly considered a trusted colleague and co-worker (1 Thess 3:2) who could be trusted to be sent on special missions (1 Cor 16:10; Phil 2:20). If one accepts the traditional site for the place of writing of the prison epistles, Timothy was with Paul in Rome (Col 1:1; Phlm 1). He has, at this juncture, been left behind in Ephesus to set things in order. He is a young man (see the discussion of 1 Tim 4:12) who was perhaps not in the best of health (1 Tim 5:23).

The church where Timothy was laboring found itself in the midst of the fourth largest city in the Roman Empire. Ephesus housed a famous shrine to Artemis, the great mother goddess, known by the Romans as Diana of the Ephesians. Upon arriving at Ephesus Paul met a group of disciples whose knowledge of the gospel was so incomplete that it would seem they were still looking for the Messiah and they clearly knew nothing of the Holy Spirit (Acts 19:1-7). Paul's next encounter was with a group of Jews, the seven sons of Sceva, a Jewish chief priest. These men were seeking to do exorcisms in the name of Jesus (Acts 19:8-16). The citizens of Ephesus were so impressed with what happened to these men and with the preaching of Paul that many came to belief. Some who had previously practiced sorcery even burned their books (Acts 19:17-20). During this stay Timothy worked with Paul at Ephesus before being sent by Paul on to Macedonia (Acts 19:21-22). Feeling the pinch of their pocketbooks, the silversmiths, who made their livelihood selling images of Artemis, instigated a riot that led to Paul's moving on to other fields (Acts 19:23-20:1). Paul's love and concern for the Ephesian church did not end there. As Paul headed along the coast of Asia Minor on his way to Jerusalem, he summoned the elders from that church to meet him at Miletus. Paul warns them of the impending dangers, especially the false teachers, and charges them to watch after the flock (Acts 20:13-38). These dangers facing the church are a recurrent theme whenever the church at Ephesus is mentioned (1 Cor 16:8-9; Eph 4:14, 17-24; 5:6-14; Rev 2:6). The nature of Paul's correspondence with Timothy in the two epistles addressed to him follows this same theme.

THE CONTRIBUTION OF 1 TIMOTHY

Perhaps the greatest contribution 1 Timothy makes is the insight it provides into Paul's view of ministry: his own, that of Timothy, and that of the church (elders/bishops, deacons, women, and believers called to godliness). The church today needs to heed that call to ministry and godliness. Paul's emphasis on prayer (2:8), the demeanor of women in worship (2:9-15), the relationships between the old and the young (5:1-2), the treatment of widows (5:3-16), the response of slaves to their masters and ultimately to the Lord (6:1-2), and the warning against arrogance and trusting in wealth (6:17-19) produce a book rich in wisdom for the believer.

Paul does warn of needless controversies which do not produce growth. While the "godless myths" (1:4), forbidding of marriage, and enforcing of food laws (4:3) may seem far removed from the issues facing the church today, it is not immune from "an unhealthy interest in controversies and arguments that result in envy, quarreling, malicious talk, evil suspicions and constant friction" (6:4-5). Similarly the modern church should give heed to Paul's warning against those "who think that godliness is a means to financial gain" (6:5).

-College Press New Testament Commentary: with the NIV

SELECTED

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ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

DSB Daily Study Bible

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

KJV King James Version

LWC Living Word Commentary

LXX Septuagint

MNTC Moffatt New Testament Commentary

NAC New American Commentary

NCB New Clarendon Bible

NCBC New Century Bible Commentary

NEB New English Bible

NIBC New International Bible Commentary

NIGTC New International Greek Testament Commentary

NRSV New Revised Standard Version

NTC New Testament Commentary

NTS New Testament Studies

PNTC Pelican New Testament Commentary

RSV Revised Standard Version

TBC Torch Bible Commentaries

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

-College Press New Testament Commentary: with the NIV

College: 1 Timothy (Outline)

OUTLINE

I. THE SALUTATION - 1:1-2

II. PAUL'S CHARGE TO TIMOTHY - 1:3-20

A. The Charge and the False Teachers - 1:3-7

B. The Lawful Use of the Law - 1:8-11

C. Paul's Own Ministry, A Positive Example - 1:12-17

D. The Negative Example of Hymenaeus and Alexander - 1:18-20

III. DIRECTION FOR PUBLIC WORSHIP - 2:1-15

A. Prayers by All for All - 2:1-7

B. Respective Roles of Men and Women - 2:8-15

IV. DIRECTIONS FOR CHURCH ;LEADERS - 3:1-16

A. Bishops/Overseers - 3:1-7

B. Deacons and "Women" - 3:8-13

C. The Basis for These Directions - 3:14-16

V. SPECIAL INSTRUCTIONS FOR TIMOTHY - 4:1-16

A. The Apostasy Timothy Was to Face - 4:1-5

B. The Discipline of a Good Minister - 4:6-16

VI. RELATIONSHIPS WITHIN THE CHRISTIAN COMMUNITY - 5:1-6:2

A. The Minister and the Church - 5:1-2

B. The Care of Widows - 5:3-16

1. Family Responsibilities - 5:3-8

2. Widows to Be Enrolled - 5:9-10

3. Younger Widows - 5:11-15

4. Women and Widows - 5:16

C. Elders - 5:17-25

D. Slaves - 6:1-2

VII. FINAL EXHORTATIONS - 6:3-21

A. An Indictment of False Teachers - 6:3-5

B. Godliness, Contentment, and Money - 6:6-10

C. A Charge to Timothy - 6:11-16

D. Instructions for the Rich - 6:17-19

E. Paul's Final Charge to Timothy 6:20-21

-College Press New Testament Commentary: with the NIV