4:1 Just how the Spirit explicitly says is not made clear here. It is probably a reference to a prophecy (perhaps Paul’s prediction in Ac 20:29-30). The later times in view here included Timothy’s day. The last days are considered to have begun with the work of Christ.
4:2-5 Although everything created by God is good, the false teachers forbid marriage and certain foods. But Paul rejected the teachings of these liars. The good gifts of God are to be received with thanksgiving.
4:7-8 Paul compares godliness with athletic prowess. Both require training. The word train is the Gk verb gumnazo, from which we get gymnasium. It requires discipline, hard work, and sacrifice.
4:10 The statement that Jesus is the Savior of all people, especially of those who believe may seem to teach universalism, the belief that all persons will eventually go to heaven regardless of whether they accept Christ. But the rest of Scripture clearly denies this idea. The Greek word translated here as “especially” expresses the sense of “particularly.” The point is not that Jesus saves everybody and then saves believers even more. Rather, Jesus is the Savior for all—all who believe. Further, “all people” pictures the transnational scope of the gospel. Thus Christ is the “Savior” of people from every race and nation.
4:11-12 Timothy was to continue to teach sound doctrine and to command the false teachers to cease. “Between the lines can be seen a constant comparison between what the Ephesian church was doing wrong and what Timothy should do correctly. Every one of the five qualities enumerated in this verse is missing from the lives of the opponents” (William D. Mounce).
4:13 Public reading refers to the reading of Scripture in corporate worship (Ac 13:15; 2Co 3:14).
4:14 Gift probably refers to Timothy’s calling and gifting for ministry indicated by God (through prophecy) and recognized by the church (laying on of hands by the elders).
4:15 These things that Paul called on Timothy to practice and be committed to are the things commanded in vv. 12-13. These encompassed his behavior and teaching.
Greek Pronunciation
[soh TAYR]
CSB translation
Savior
Uses in 1 Timothy
3
Uses in the NT
24
Focus passage
1 Timothy 4:10
Outside the NT, the title sotÄ“r (savior, deliverer) was applied to deserving men, leading officials, rulers, or deities (e.g., of Roman emperors Julius Caesar, Nero, and Vespasian). The term had connotations of protector, deliverer, preserver, or savior. In the NT, sotÄ“r refers exclusively to Jesus Christ and to God the Father, with a focus on their saving, delivering character as expressed through their actions. As Savior, Christ grants repentance and forgiveness of sin (Ac 5:31), protects and saves the church (Eph 5:23), will come again to deliver his people from this world (Php 3:20), has made possible the outpouring of the Spirit (Ti 3:6), has abolished death (2Tm 1:10), and has authority in his kingdom (2Pt 1:11). God is “the Savior of all people, especially of those who believe” (1Tm 4:10), and “wants everyone to be saved” (1Tm 2:4). He manifested his love in his saving acts toward the church (Ti 3:4), he poured out the Holy Spirit (Ti 3:6), and he deserves praise and adoration (Jd 25).
4:16 Ultimately, salvation requires perseverance in faith (cp. Rm 11:22; 1Co 9:27; 15:1-2; Php 2:12; Col 1:23).
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.
(70) “A force d’yvroye et mauvaises herbes.” — “By means of darnel and pernicious herbs.”
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.
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.
(71) “Apres avoir mis le terme general, a scavoir Doctrines des diables, et puis une espece, a seavoir hypoerisie; maintenant ail met deux poinets par. tieuliers de ceste hypocrisies.” — “After having employed the general term, namely, Doctrines of devils, and next mentioned one class, namely, hypocrisy, he mentions two individual instances of that hypocrisy.”
(72) “Tatian, by birth an Assyrian, and a disciple of Justin Martyr, had a great number of followers, who were, after him, called Tatianists, but were nevertheless more frequently distinguished from other sects by names relative to the austerity of their manners. For, as they rejected with a sort of horror all the comforts and conveniences of life, and abstained from wine with such a rigorous obstinacy as to use nothing but water even at the celebration of the Lord’s Supper; as they macerated their bodies by continual fastings, and lived a severe life of celibacy and abstinence; so they were called Encratites, (temperate,) Hydroparastates, (drinkers of water,) and Apotaetites, (renouncers.)” — Moshezn’s Eccl. History.
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.
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.
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.
(73) “C’est pour mieux exposer et declarer le mot precedent.” — “It is for the purpose of explaining more clearly and fully the preceding word.”
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.
(74) “He who wishes to be faithfully employed in the service of God must not only avoid, as Paul says, the lies and superstitions that tend to poison souls; but he must avoid profane fables, that is, subtleties that cannot edify, and that contain no instruction which is good for the salvation of souls. Here is a passage that well deserves to be considered; for we see that it was a part of the corruptions which came into the world, and which, even at the present day, prevail in Popery. True, there will be doctrines in the highest degree absurd, and errors most foolish and debasing. We know that idolatry is as gross and flagrant among them as it ever was among the heathens, that the whole worship of God is corrupted, and, in short, that there is nothing which is not spurious. Such errors ought to be held in abhorrence by us; but there is an evil which is still more concealed, and which is unknown to the common people. For although the doctrine of the Papists were not false as it really is, though it were not perverse; yet it is “profane,” as Paul calls it here. And why? They have questions which they debate, about things in which there is no profit. Were a man to know all the questions that are debated in the schools of theology of Popery, there would be nothing but wind. Yet they give themselves the greatest trouble about these matters, and can never succeed; for they put forward questions that cannot be answered but by divination; and though a man should wish to search out the secrets of God, about which nothing is said in the Holy Scripture, does he not plunge into an abyss? Now the Papists have had that pride and audacity, to wish to inquire into those matters which ought to be unknown to us. And thus it was that God withdrew his truth, when the world so corrupted it.” — Fr. Ser.
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.
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.
(75) “Si les benefices de Dieu trouvoyent entree a nous, et que nous fussion disposez a les recevoir.” — “If God’s benefits found admission to us, and if we were disposed to receive them.”
10For in this we both labor and suffer reproaches This is an anticipation by which he solves that question, “Are not believers the most miserable of all men, because they are oppressed by tribulations of every kind?” In order to show, therefore, that their condition must not be judged from outward appearance, he distinguishes them from others, first in the cause, and next in the result. Hence it follows, that they lose nothing of the promises which he has mentioned, when they are tried by adversity. The sum is, that believers are not miserable in afflictions, because a good conscience supports them, and a blessed and joyful end awaits them.
Now, since the happiness of the present life consists chiefly of two parts, honor and conveniences, he contrasts them within two evils, toils and reproach, meaning by the former words, inconveniences and annoyances of every kind, such as poverty, cold, nakedness, hunger, banishments, spoliations, imprisonments, scourgings, and other persecutions.
We have hope fixed on the living God This consolation refers to the cause; for so far are we from being miserable, when we suffer on account of righteousness, that it is rather a just ground of thanksgiving. Besides, our afflictions are accompanied by hope in the living God, and, what is more, hope may be regarded as the foundation; but it never maketh ashamed, (Rom 5:5,) and therefore everything that happens to the godly ought to be reckoned a gain.
Who is the Savior (76) This is the second consolation, though it depends on the former; for the deliverance of which he speaks may be viewed as the fruit of hope. To make this more clear, it ought to be understood that this is an argument drawn from the less to the greater; for the wordσωτὴρ (77) is here a general term, and denotes one who defends and preserves. He means that the kindness of God extends to all men. And if there is no man who does not feel the goodness of God towards him, and who is not a partaker of it, how much more shall it be experienced by the godly, who hope in him? Will he not take peculiar care in them? Will he not more freely pour out his bounty on them? In a word, will he not, in every respect, keep them safe to the end?
(76) “The word Savior is not here taken in what we call its proper and strict meaning, in regard to the eternal salvation which God promises to his elect, but it is taken for one who delivers and protects. Thus we see that even unbelievers are protected by God, as it is said (Mat 5:46) that “he maketh his sun to shine on the good and the bad;” and we see that all are fed by his goodness, that all are delivered from many dangers. In this sense he is called “the Savior of all men,” not in regard to the spiritual salvation of their souls, but because he supports all his creatures. In this way, therefore, our Lord is the Savior of all men, that is, his goodness extends to the most wicked, who are estranged from him, and who do not deserve to have any intercourse with him, who ought to have been struck off from the number of the creatures of God and destroyed; and yet we see how God hitherto extends his grace to them; for the life which he gives to them is a testimony of his goodness. Since, therefore God shows such favor towards those who are strangers to him, how shall it be with us who are members of his household? Not that we are better or more excellent than those whom we see to be cast off by him, but the whole proceeds from his mercy and free grace, that he is reconciled to us through our Lord Jesus Christ, since he hath called us to the knowledge of the gospel, and then confirms us, and seals his bounty toward us, so that we ought to be convinced that he reckons us to be his children. Since, therefore, we see that he nourishes those who are estranged from him, let us go and hide ourselves under his wings; for, having taken us under his protection, he has declared that he will show himself to be a Father toward us.” — Fr. Ser.
(77) “Le mot Grec que nous traduisons Sauveur .” — “ The Greek word which we translate Savior.”
11Instruct and teach these things He means that the doctrine is of such a kind, that men ought not to be weary of it, though they heard it every day. There are, no doubt, other things to be taught; but there is emphasis in the demonstrative these; for it means that they are not things of small importance, of which it is enough to take a passing and brief notice; but, on the contrary, that they deserve to be repeated every day, because they cannot be too much inculcated. A prudent pastor ought, therefore, to consider what things are chiefly necessary, that he may dwell on them. Nor is there reason to dread that it shall become wearisome; for whosoever is of God will gladly hear frequently those things which need to be so often uttered.
12Let no man despise thy youth He says this, both in regard to others, and to Timothy himself. As to others, he does not wish that the age of Timothy should prevent him from obtaining that reverence which he deserves, provided that, in other respects, he conduct himself as becomes a minister of Christ. And, at the same time, he instructs Timothy to supply by gravity of demeanor what is wanting in his age. As if he had said, “Take care that, by gravity of demeanor, thou procure for thyself so great reverence, that thy youthful age, which, in other respects lays one open to contempt, may take nothing from thy authority.” Hence we learn that Timothy was still young, though he held a place of distinguished excellence among many pastors; and that it is a grievous mistake to estimate by the number of years how much is due to a person.
But be an example of the believers (78) He next informs him what are the true ornaments; not external marks, such as the crosier, the ring, the cloak, and such like trifles, or children’s rattles; but soundness of doctrine and holiness of life. When he says, by speech and conversation, the meaning is the same as if he had said, “by words and actions,” and therefore by the whole life.
Those which follow are parts of a godly conversation — charity, spirit faith, chastity. By the word spirit, I understand ardor of zeal for God, if it be not thought better to interpret it more generally, to which I have no objection. Chastity is not merely contrasted with uncleanness, but denotes purity of the whole life. Hence we learn, that they act a foolish and absurd part, who complain that no honor is paid to them, while they have nothing about them that is worthy of applause, but, on the contrary, expose themselves to contempt, both by their ignorance, and by a detestable example of life, or by levity or other abominations. The only way of procuring reverence is, by excellent virtues, to guard ourselves against contempt.
(78) “Be very careful to lead a holy and blameless life. Let it be your care to set a good example to those who are to be taught by you, of sobriety, temperance, justice, and a due government of the tongue. Let it not be said that you preach what you will not practice; for you may be sure, that perverse sinners who will not hear good advice will endeavor to countenance themselves in sin by a bad example, Examples sometimes do good, where precepts are of very little force. He is a wise and happy instructor, who can say with sincerity, in some degree, after the Apostle, when he addresses himself in a solemn way to his hearers: ‘those things which you have learned, and received, and heard, and seen in me, do.’ Such serious religion is what every one that dispenses the bread of life must practice.” — Abraham, Taylor.
13Attend to reading He knew Timothy’s diligence, and yet he recommends to him diligent reading of the Scriptures. How shall pastors teach others if they be not eager to learn? And if so great a man is advised to study to make progress from day to day, how much more do we need such an advice? Woe then to the slothfulness of those who do not peruse the oracles of the Holy Spirit by day and night, (79) in order to learn from them how to discharge their office!
Till I come This reference to the time gives additional weight to the exhortation; for, while Paul hoped that he would come soon, yet he was unwilling, meanwhile, that Timothy should remain unemployed even for a short time; how much more ought we to look forward diligently to our whole life!
To exhortation, to doctrine Lest it should be thought that careless reading was enough, he, at the same time, shews that it must be explained with a view to usefulness when he enjoins him to give earnest attention “to doctrine and exhortation;” as if he enjoined him to learn in order to communicate to others. It is proper, also, to attend to this order, that he places reading before doctrine and exhortation; for, undoubtedly, the Scripture is the fountain of all wisdom, from which pastors must draw all that they place before their flock.
(79) Our author may have had in his eye the advice of the poet: —
“Vos exemplaria Graeca
Nocturna versate manu, versate diurna.”
“Peruse the Grecian models night and day.”
It has always been a prominent feature in the character of a good man, that “his delight is in the law of the Lord and in his law doth he meditate day and night.” — (Psa 1:2.) How much more may we reasonably expect that the servant of Christ, who speaks to the people in the name of his Master, and whose office it is to “shew them that which is written in the Scripture of truth,” (Dan 10:21,) shall devoutly and laboriously read the oracles of God! — Ed.
14Neglect not the gift that is in thee The Apostle exhorts Timothy to employ, for the edification of the Church, that grace with which he was endued. God does not wish that talents — which he has bestowed on any one, that they may bring gain — should either be lost, or be hidden in the earth without advantage. (Mat 25:18.) To neglect a gift is carelessly to keep it unemployed through slothfulness, so that, having contracted rust it is worn away without yielding any profit. Let each of us, therefore, consider what gift he possesses, that he may diligently apply it to use.
He says that grace was given to him by prophecy. How was this? It was because, as we have already said, the Holy Spirit marked out Timothy by revelation, that he might be admitted into the rank of pastors; for he had not only been chosen by the judgment of men, in the ordinary way, but had previously been named by the Spirit.
With the laying on of the hands of the presbytery He says that it was conferred “with the laying on of hands;” by which he means, that, along with the ministry, he was also adorned with the necessary gifts. It was the custom and ordinary practice of the Apostles to ordain ministers “by the laying on of hands.” As to this ceremony, and its origin and meaning, I have formerly given a brief explanation of them, and the rest may be learned from the Institutes (Book 4: chap. 3.)
They who think that presbytery is here used as a collective noun, for “the college of presbyters or elders,” (80) are, I think, correct in their opinion; although, after weighing the whole matter, I acknowledge that a different meaning is not inapplicable, that is, that presbytery or eldership — is the name of an office. He put the ceremony for the very act of ordination; and therefore the meaning is, that Timothy — having been called to the ministry by the voice of the prophets, and having afterwards been solemnly ordained was, at the same time, endued with the grace of the Holy Spirit for the discharge of his office. Hence we infer that it was not a useless ceremony, because God by his Spirit, accomplished that consecration which men expressed symbolically “by the laying on of hands.”
(80) “Pour l’assemblee des prestres, c’est a dire, des pasteurs et anciens de l’Eglise.” — “For the assembly of presbyters, that is, of the pastors and elders of the Church.”
15Take heed to these things (81) The greater the difficulty in faithfully discharging the ministry of the Church, so much the more ought a pastor to apply himself earnestly, and with his whole might; and that not only for a short time, but with unfailing perseverance. (82) Paul therefore reminds Timothy that this work leaves no room for indolence, or for slackening his labors, but demands the utmost industry and constant application.
That thy profiting may be manifest By adding these words, he means, that he ought to labor to this purpose, that by his agency the edification of the Church may be more and more advanced, and that corresponding results may be visible; for it is not the work of a single day, and therefore he should strive to make daily progress. Some refer this to Timothy, that he may profit more and more; but I choose rather to interpret it as referring to the effect of his ministry.
The Greek words, ἐν πᾶσιν, may either be translated, to all men, or, in all things. There will thus be a twofold meaning; either, “that all may see the progress which springs from his labors”, or, “that in all respects, or in every possible way, (which is the same thing,) they may be visible.” I prefer the latter view.
(81) “Ταῦτα μελέτα, meaning, ‘Exercise thyself in these things, make them thy perpetual care and study;’ both this and the next phrase, (ἐν τούτοις ἴσθι,) being, in the best writers, used of diligent attention.” Bloomfield.
(82) “Mais perseverant jusqu’au bout.” — “But persevering till the end.”
16Give heed to thyself, and to the doctrine There are two things of which a good pastor should be careful; to be diligent in teaching, and to keep himself pure. (83) It is not enough if he frame his life to all that is good and commendable, and guard against giving a bad example, if he do not likewise add to a holy life continual diligence in teaching; and, on the other hand, doctrine will be of little avail, if there be not a corresponding goodness and holiness of life. With good reason, therefore, does Paul urge Timothy to “give heed,” both to himself personally, and to doctrine, for the general advantage of the Church. On the other hand, he commends his constancy, that he may never grow weary; for there are many things that frequently happen, which may lead us aside from the right course, if we do not set our foot firmly to resist.
If thou shalt do these things, thou shalt both save thyself and them that hear thee It is no ordinary spur to excite the thoughtfulness of pastors, when they learn that their own salvation, as well as that of the people, depends on the industry and perseverance with which they devote themselves to their office. And as doctrine, which solidly edifies, is commonly attended by little display, Paul says that he ought to consider what is profitable. As if he had said, “Let men who are desirous of glory be fed by their ambition, let them applaud themselves for their ingenuity; to you, let it be enough to devote yourself to your own salvation and that of the people.”
Now, this exhortation applies to the whole body of the Church, that they, may not take offense at the simplicity which both quickens souls and preserves them in health. Nor ought they to think it strange that Paul ascribes to Timothy the work of saving the Church; for, certainly, all that is gained to God is saved, and it is by the preaching of the gospel that we are gathered to Christ. And as the unfaithfulness or carelessness of the pastor is ruinous to the Church, so the cause of salvation is justly ascribed to his faithfulness and diligence. True, it is God alone that saves; and not even the smallest portion of his glory can lawfully be bestowed on men. But God parts with no portion of his glory when he employs the agency of men for bestowing salvation.
Our salvation is, therefore, the gift of God alone, because from him alone it proceeds, and by his power alone it is performed; and therefore, to him alone, as the author, it must be ascribed. But the ministry of men is not on that account excluded, nor does all this interfere with the salutary tendency of that government on which, as Paul shews, the prosperity of the Church depends. (Eph 4:11.) Moreover, this is altogether the work of God, because it is he who forms good pastors, and guides them by his Spirit, and blesses their labor, that it may not be ineffectual.
If thus a good pastor is the salvation of his hearers, let bad and careless men know that their destruction must be ascribed to those who have the charge of them; for, as the salvation of the flock is the crown of the pastor, so from careless pastors all that perishes will be required. Again, a pastor is said to save himself, when, by faithfully discharging the office committed to him, he serves his calling; not only because he avoids that terrible vengeance which the Lord threatens by Ezekiel, — “His blood will I require at thy hand,” (Eze 33:8,) but because it is customary to speak of believers as performing their salvation when they walk and persevere (84) in the course of their salvation. Of this mode of expression we have spoken in our exposition of the Epistle to the Philippians, (Phi 2:12.)
(83) “Et de se garder pur de tous vices.” — “And to keep himself pure from all vices.”
1Ti 4:1-2, Now the Spirit, &c.- This passage, perhaps, would be better translated, But the Spirit speaketh expressly. He had before been speaking of the mystery of godliness, ch. 1Ti 3:16 and now he proceeds to speak of the mystery of iniquity in opposition to it: But the Spirit, &c. I. The first thing to be considered is, the apostacy here predicted, "Some shall depart, or rather apostatize, from the faith." An apostacy from the faith, may be total or partial; either when we renounce the whole, or when we deny some principal and essential article of it. It is not every error, which makes an apostacy from the faith: it is a revolt in a principal and essential article,-as, for instance, when we worship God by any image or representation, or when we worship other beings besides God, and pray unto other mediators besides the one Mediator between God and men, the man Christ Jesus. This is the very essence of Christian worship, to worship the one true God, through the one true Christ;and to worship any other god, or any other mediator, is apostacy, and rebellion against God. Such is the nature of the apostacy from the faith here alluded to by the apostle;-and it is implied, that this apostacy should be general, and affect great numbers. For though it be said only some shall apostatize; yet, by some, in this place, many are understood. The original word frequently signifies a multitude; and there are abundant instances in scripture where it is used in that sense, as the reader will perceive from Joh 6:64; Joh 6:66. Rom 11:17. 1Co 10:5. This apostacy may be general and extensive, and include many, but not all. II. It is more particularly shewn wherein the apostacy should consist, in thefollowing words: Giving heed to seducing spirits, and doctrines of devils; or rather, doctrines concerning demons; where the genitive case is not to be taken actively, as if demons were the authors of these doctrines; (though these seducing spirits had a principal concern in introducing them;) but passively, as if demons were the subjects of these doctrines. In Jer 10:8. Act 13:12. Heb 6:2 the genitive case is used in this manner; and by the same construction doctrines of demons, are doctrines about or concerning demons. This is therefore a prophesy, that the idolatrous theology of demons professed by the Gentiles, would be revived among Christians. Demons, according to the theology of the Gentiles, were middle powers between the gods and mortal men, and were regarded as mediators and agents between the gods and men. Of these demons there were accounted two kinds; one kind were the souls of men, deified or canonized after death; the other kind were such as had never been the souls of men, nor ever dwelt in mortal bodies. These latter demons may be paralleled with angels, as the former may with canonized saints; and as we Christians believe there are good and evil angels, so did the Gentiles that there were good and evil demons. The doctrines of demons then, according to this prophesy, which prevailed so long in the heathen world, were to be revived and established in the Christian church: and is not the worship of saints and angels now in all respects the same, that the worship of demons was in former times? The name is only different, the thing is identically the same. The heathens looked upon their demons as mediators and intercessors between God and men: and are not the saints and angels regarded in the same light by many professed Christians? The promoters of this worship were sensible that it was the same, and that the one succeeded the other; and, as the worship is the same, so likewise is it performed with the same ceremonies. Nay, the very same temples, the very same altars, the very same images, which once were consecrated to Jupiter and the other demons, are now re-consecrated to the Virgin Mary and other saints. The very same titles and inscriptions are ascribed to both; the very same prodigies and miracles are related of these as of those. In short, almost the whole process which formerly belonged to Paganism, is converted and applied to Popery; the one is manifestly formed upon the same plan and principles as the other. III. Such an apostacy as this, of reviving the doctrines of demons, and worshipping the dead, was not likely to take place immediately; it would prevail and prosper in the latter days. The phrase of the latter times or days, or the last times or days, signifies any time yet to come; but denotes more particularly the times of Christianity. The times of Christianity may properly be called the latter times or days, or the last times or days, because it is the last of all God's revelations to mankind: see Heb 1:1-2. 1Pe 1:20; 1 Peter 4. Another remarkable peculiarity of this prophesy is, the solemn and emphatic manner in which it is delivered:-The Spirit speaketh expressly. By the Spirit is meant the Holy Spirit of God which inspired the prophets and apostles. The Spirit's speaking expressly, may signify his speaking precisely and certainly, not obscurely and involvedly; or it may be said, that the Spirit speaketh expressly what he speaketh in express words in some place or other of divine writ: and the Spirit hath spoken the same thing in express words before, in the prophesy of Daniel. Daniel has foretoldin express words the worship of new demons or demi-gods, Dan 11:38. The Mahuzzim of Daniel in this sense are the same as the demons of St. Paul; gods protectors, or saints protectors, defenders, and guardians of mankind. This therefore is a prophesy, not onlydelivered by immediate inspiration, but confirmed by the written word of the Old Testament. It is a prophesy, not only of St. Paul's, but of Daniel's too. V. The apostle proceeds, 1Ti 4:2 to describe by what means and by what persons this apostacy should be propagated and established in the world: Speaking lies in hypocrisy, &c. or rather, "Through the hypocrisy of liars, having their conscience, &c." It is plain then, that the great apostacy of the latter times was to prevail through the hypocrisy of liars, &c. And has not the great idolatry of Christians, and the worship of the dead particularly, been diffused and advanced in the world by such instruments and agents; by fabulous books forged under the names of the apostles and saints; by fabulous legends of their lives, by fabulous miracles ascribed to their reliques, by fabulous dreams and revelations, and even fabulous saints, who never existed but in imagination?
1Ti 4:3. Forbidding to marry, &c.- VI. This is a farther character of the promoters of this apostacy: the same hypocritical liars, who would promote the worship of demons, would also prohibit lawful marriage. The monks were the first who brought a single life into repute: they were the first also who revived and promoted the worship of demons. One of the primary and most essential laws and constitutions of all monks is, the profession of a single life; and it is equally clear that the monks had the principal share in promoting the worship of the dead. The monks then were the principal promoters of the worship of the dead in former times; and who are the great patrons and advocates of the same worship now? Are not their legitimate successors and descendants, the monks, and priests, and bishops, of the church of Rome? And do not they also profess and recommend a single life, as well asthe worship of saints and angels? Thus have the worship of demons, and the prohibition of marriage, constantly gone hand in hand together; and as they who maintain the one, maintain the other, so it is no less remarkable, that they who disclaim the one, disclaim the other. VII. The last mark and character of these men is, commanding to abstain from meats, &c. The same lying hypocrites, who would promote the worship of demons; would not onlyprohibit lawful marriage, but likewiseimpose unnecessary abstinence from meats. And these two, as indeed it is fit they should, usually go together as constituent parts of the same hypocrisy. It is as much the law of all monks to abstain from meats, as from marriage. Some never eat any flesh; others only certain kinds on certain days. Frequent fasts are the rule and boast of their orders. So lived the monks of the ancient church; so live, with less strictness, perhaps, but with greater ostentation, the monks and friars of the church of Rome; and these have been the principal propagators and defenders of the worship of the dead, both in former and in latter times. The worship of thedead, is indeed so monstrously absurd, as well as impious, that there was hardly any probability of its ever prevailing in the world, but by hypocrisy and lies: but that these particular sorts of hypocrisy,-celibacy, under pretence of chastity,-and abstinence, under pretence of devotion,-should be employed for this purpose, the Spirit of God alone could foresee and foretell. There is no necessary connection between the worship of the dead, and forbidding to marry, and commanding to abstain from meats; and yet it is certain, that the great advocates of this worship have, by their pretended purity and mortification, procured the greater reverence to their persons, and the readier reception to their doctrines; but this idle, popish, monkish abstinence, is as unworthy of a Christian, as it is unnatural to a man; it is perverting the purpose of nature, and commanding to abstain from meats, which God hath created to be received with thanksgiving by believers, and them who know the truth. The apostle, therefore, approves and sanctifies the religious custom of blessing God at our meals; as our Saviour, when he was to distribute the loaves and the fishes, looked up to heaven, and blessed, and brake it: and what can be said of those, who have their tables spread with the most plentiful gifts of God, and yet constantly sit down, and rise up again, without suffering so much as one thought of the Giver to intrude upon them? It is but a thought, it is but a glimpse of devotion; and can they, who refuse even that, be thought to believe or know the truth? Man is free to partake of all the good creatures of God; but thanksgiving is the necessary condition. See 1Ti 4:4-5. The apostle proceeds to say, that it is the duty of the ministers of the gospel to press and inculcate these things, 1Ti 4:6. But all that is preached up of such abstinence and mortification as above specified, with all the legends of the saints, were no better than profane and old wives' fables,-like Rabbinical dreams, and traditions. Godliness is the only thing which will truly avail us here and hereafter, 1Ti 4:7-8.
1Ti 4:8. For bodily exercise profiteth little:- The apostle, 1Ti 4:7 had said, Exercise thyself, as applied to a Christian life; and therefore he here uses the word exercise, as applied to bodily labour; and by calling it bodily exercise, he leads our thoughts either to the labours of the Essenes, according to the rules and institutions of their sect, or to the agonistic games, of which Mr. West has given so entertaining and useful an account in the Dissertation prefixed to his Pindar. Possibly the exercise preparatoryto these games might here be more particularly alluded to.By the practice of godliness, Timothy was to prepare himself for the life to come; just as the combatants, by repeated bodily exercise, prepared for obtaining the victory in those games. Godliness, under the New Testament dispensation, has no particular promise of health, or reputation, or wealth, or any other individual worldly blessing, though in its natural consequences it bears a most friendly aspect upon all; but it has the promise of comfort and happiness in general:-and that declaration of Christ, that the good man shall receive an hundred fold, even in the midst of persecution, if such should be his lot, Mar 10:30 might alone be sufficient to vindicate the apostle in his assertion. The law, however, certainly contains promises of temporal blessings to godliness; so that the assertion of the apostle is strictly true, when referred both to the Old and New Testament.
1Ti 4:9. This is a faithful saying,- St. Paul has used this expression four times; 1Ti 1:15. 2Ti 2:11. Tit 3:8 and here. They were all matters of certain truth and great importance; and the apostle used the expression to call up men's attention to them, as things of great consequence. Concerning the most important of them, he has added as here, that they are worthy of universal acceptation. The interesting truth particularly to which he here calls upon all men to attend, is, That Godliness is profitable, &c. The three grand principles of religion are, 1 a God, a Providence,-2 a Christ, a Mediator,-and, 3 a Future State. Without these, religion could not subsist; and the apostle, in the next verse, plainly intimates, that these principles were his support under afflictions, animating him to zeal and diligence in active service.
1Ti 4:10. Who is the Saviour of all men, &c.- As he is the Preserver of all men (see Job 7:20.), and as he offers salvation to all men: but he is especially the Saviour of the faithful, as he extends to them the noblest and most important deliverance; reserving for them the most invaluable blessings of a future state, and guiding them safely to it through all the dangers of this life. Those who enjoy the advantages of the Christian revelation, in the purity of it, may certainly with equal diligence excel others in knowledge, holiness, and virtue; and, consequently, may be qualified and prepared for higher felicity, or a more exalted station: and may we not hence form a notion of the Christian heaven,-namely, as a more exalted state of happiness, in proportion to the superior knowledge, piety, holiness, and virtue of a Christian?
1Ti 4:11. Command- Give in charge. See ch. 1Ti 1:3; 1Ti 1:5; 1Ti 1:18.
1Ti 4:12. Let no man despise thy youth;- St. Paul here gives Timothy directions concerning his own conduct, especially as he was yet a young man, and had such difficulties upon his hands. He advises him to take a great deal of care how he behaved both in public and private, and particularly that he gave himself entirely to the work of the ministry, 1Ti 4:12-16. St. Paul wrote in a popular style; and, therefore, uses many words to the same purpose, to express the thing more vehemently. However, if any desire to distinguish, they may refer in word to his speech, and in conversation to his behaviour. See 1Pe 1:15. In charity, may possibly refer more especially to that love which they owed the Gentile Christians. In spirit, means in the temper or disposition of mind;-"in a candid, yet zealous spirit."
1Ti 4:13. To reading, to exhortation, &c.- It was the custom in the synagogue to read a portion of the scriptures of the Old Testament; and, after that, to instruct the people in the meaning of it, and to give them some useful exhortations. Timothy was to do so in the school of Tyrannus, and to omit nothing of a similar kind; as well as to read the Scriptures privately for his own improvement.
1Ti 4:14. Neglect not the gift- "Of the Holy Spirit;"-Particularly in his miraculous efficacy. Benson would render and understand this verse, as parallel to ch. 1Ti 1:18. "Neglect not the gift of the Holy Spirit which is in you; which was conferred upon you after (or according to) some prophesy or prophesies that went before concerning you." It was according to prophesy that Paul and Barnabas were set apart at Antioch, to the work unto which God had called them. See Act 13:2; Act 20:28. Doddridge understands and paraphrases the verse thus: "Neglect not, by proper and strenuous exercise, to rouse and cultivate that gift of God's Holy Spirit which is in thee; which was given thee in a large and sensible effusion, on that ever-memorable day, when thou wert set apart to thy sacred office by the ministration of those who had the gift of prophesy, by which they were enabled and excited to tell something extraordinary concerning thee, &c." As this text, to say the least, strongly implies that Timothy was adorned with some supernatural gifts; so it likewise proves, that the degree in which such favours were continued, did very much depend on the diligence and fidelity with which they were cultivated by the person who had received t
1Ti 4:15. Meditate upon these things;- The word Μελετα is used to denote all the preparatory exercises of mind or body made use of by those who were desirous of excelling in any art or science. St. Paul therefore recommends it to Timothy, by proper previous exercises to qualify himself for excelling inthe discharge of the work of an evangelist: "Make these things your daily care and study." They who had the gifts of the Spirit in a supernatural manner, were to read and study, as well as to teach others; thus they stirred up the gift that was in them, which by negligence they would have quenched. Surely then, the pastors of the church now-a-days have much more reason to read and to study.
1Ti 4:16. Take heed unto thyself,- As Timothy's taking heed to himself through divine grace, and to his teaching of others, and persevering therein, was necessary to his own salvation; so it was necessary in those who were instructed by him, that they, through the same grace of God, should take heed to themselves, practise the duties of the Christian life, and persevere therein; otherwise it was not in Timothy's power to become the instrument of saving them. It seems an obvious remark here, that the salvation of others may, under the blessing of God, have considerable influence upon a man's own salvation; as the better those about him are, the more advantage he has for religious improvement; the fewer hindrances from duty, and temptations to sin. But certainly, the thought chiefly referred to, is, the necessity of acting faithfully in the ministry, if pastors desire to be partakers of the divine promise of salvation; in which persons who betray so important a trust can have no part.
Inferences.-It is melancholy to think of the dreadful apostacies from the faith of the gospel, which have been in all ages; but it need not seem strange to us, since they were foretold by the Spirit of prophesy: and how plainly has that Spirit pointed out the seducing hypocritical arts of falsehood and deceit, which are used, without shame or conscience, by the apostate church of Rome, together with their worshipping of deified saints, forbidding marriages, and prohibiting meats which God created, and allows under the gospel dispensation to be moderately used, with thanksgiving for them, and prayer for his blessing upon them! With what contempt should we reject the errors that are built on uncertain traditions, as we would idle stories which are told to please children! And, instead of trusting in formal bodily services that turn to no good account, how concerned should we be to live in the practice of vital religion, which has a gracious entail of blessings upon it by the promise of God! He, as a bountiful benefactor, affords temporal preservations, deliverances and mercies to mankind in general, and freely offers salvation to all; but, as a covenant God, bestows all spiritual and eternal blessings on every faithful soul. What important truths are these, and how worthy of the most cordial entertainment! With what care should ministers inculcate them on those who are under their charge, for their caution on the one hand, and encouragement on the other; humbly trusting in the ever-living God for their own support and comfort, amidst all the reproaches, difficulties, and labours which they undergo for Christ's sake! And while, together with this, they are exemplary in faith, love, and all holiness, they will hereby approve themselves as good ministers of Jesus Christ, and good proficients in the doctrine and grace of faith. But, in order hereunto, how much diligence ought they to use in studying, reading, and improving the gifts which God has bestowed upon them, and in giving themselves entirely to these exercises, and to preaching and prayer! And what need have they to take heed first to their own state, temper, and conversation, and then to their own doctrine; with perseverance therein, as the means of God's appointment and blessing, for the final salvation of their own souls, and the souls of their hearers!
REFLECTIONS.-1st, We have, in this chapter, the prophesy of that dire apostacy from the faith, which was of old foretold, and which we have seen so strikingly and dreadfully verified in the corruptions of the church of Rome. Now the Spirit speaketh expressly, in the prophetic writings, and by us who write under his immediate inspiration, that in the latter times of the present dispensation, some shall depart from the faith; and the marks of this apostacy he describes.
1. The departure will arise from giving heed to seducing spirits, and doctrines of devils, or demons, reviving the errors of Paganism in the worship of angels, dead saints, yea, their very relics, and making these a kind of mediators between God and them.
2. Speaking lies in hypocrisy; pretending to great zeal for the church and religion, yet propagating the most damnable heretics, such as justification by the merit of works; and by false legends, and forged miracles, deceiving the souls of the ignorant: having their conscience seared with a hot iron, and stopping at no abominations which may contribute to advance their wicked ends; even consecrating regicide, dispensing with the most solemn oaths, and counting every species of barbarity lawful, yea, laudable, to be perpetrated on those who oppose their destructive ways: witness the blood of martyrs, which, by popish cruelty, has so plentifully dyed this land.
3. Forbidding to marry; speaking dishonourably of the ordinance itself, and forbidding marriage to their clergy, monks, and nuns, in direct contradiction to God's word.
4. Commanding to abstain from meats, under the hypocritical shew of self-denial; forbidding flesh in Lent, and enjoining fish instead of other animal food, which God hath created to be received, and eaten at all times, without distinction of days and seasons, if it be used with moderation and thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing, proper for food, to be refused, if it be received with thanksgiving; for it is sanctified for our use by the word of God, which declares that there is nothing now common or unclean; and by prayer imploring his blessing, that we may use every creature-comfort to his glory. Note; Our common meals should be ever sanctified with devotion, and God's blessing be implored before we presume to use his gifts.
2nd, We have,
1. The apostle's encouraging exhortation. 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 attained: such fidelity to his trust would bring down the blessing of the Lord upon his soul, and prove his own abundant advantage. Note; Nothing is a greater means of edification to a minister's own soul, than his labours for the good of his brethren.
2. He quickens him to diligence in his Christian calling. But refuse profane and old wives' fables, the absurd genealogies and traditions of the Judaizing teachers; and exercise thyself rather unto godliness; strain every nerve to set forth the doctrines and duties of the gospel, and in thine own temper and conduct shew thyself eminently exemplary. For bodily exercise, the most rigid observance of the externals of religion, profiteth little; but godliness, vital, experimental religion, manifested in heart and life, is profitable unto all things, having promise of the life that now is, in the sanctified and happy use of worldly comforts, and in the enjoyment of the love of God; and of that which is to come, where God hath prepared for those that love him, such good things as pass man's understanding: this is a faithful saying, and worthy of all acceptation, as a truth which will be proved infallibly certain by every real Christian; for none will ever have reason to repent a life of godliness. For therefore we both labour and suffer reproach, undismayed and unshaken, because we trust in the living God, who is able abundantly to fulfil his promises, and is the Saviour of all men, leaving none of them without some testimonies of his goodness, or without such offers of his grace, as are sufficient to engage and direct them so to seek the Lord, that they may find him, Act 10:35.-but specially of those that believe; by his abundant grace and love bestowing upon them, not only multiplied mercies in this world, but, if they be faithful to death, the inconceivable and eternal blessings of glory in the world to come. Note; Though this world is not our home, nor our portion, yet, even here below, the truly godly are the most happy people.
3. He directs him particularly how to demean himself. These things command and teach with all authority. Let no man despise thy youth, nor give them any occasion to do so; but behave so as to engage and command reverence and respect: and be thou an example of the believers, in word, in all grave and edifying discourse, free from youthful levity; in conversation, strictly religious, and sincerely upright, in charity, fervent towards God, and the souls of men; in spirit, zealous for the cause of Jesus, and abounding in all the fruits of righteousness; in faith unwavering, in profession bold, in purity of heart and conduct, without blemish or suspicion. Till I come, give attendance to reading the scriptures in private, and in the congregation; to exhortation, bringing the word of God home to the consciences of the hearers, with warm application, for the conviction of some, and the consolation and edification of others; to doctrine, clearly stating the great points of the Christian faith, and vindicating them from all opposers. Neglect not the gift that is in thee, but make the best improvement of the abilities with which God hath furnished you, and of the extraordinary gift which was given thee by prophesy, as some inspired men had foretold, with the laying on of the hands of the presbytery, when you were ordained to the work of the ministry. Meditate upon these things; give thyself wholly to them, with such evident devotedness of heart, such delight in the service, and such exemplariness of conduct, that thy profiting may appear to all. Take heed unto thyself, as a minister and a Christian, and unto thy doctrine, that it may exactly correspond with the gospel word: for in doing this thou shalt both save thyself and them that hear thee. Note; (1.) They who shew themselves examples to the flock, and evidently prove that they believe and practise themselves what they preach to others, though young, will necessarily command respect and reverence; while grey hairs, dishonoured by an unbecoming conduct, will be justly despised. (2.) They who are to teach others, should be much in prayer and reading the scriptures, that they may lay in a fund of useful knowledge, and be full of matter for their public ministrations. An idle minister must needs be an unprofitable preacher. (3.) They who have the charge of immortal souls should be wholly engrossed with this great concern, and give themselves up to their awful employment. (4.) It is our great encouragement to fidelity in the ministry, that not only our own souls shall he saved, but that we shall be made happily instrumental to the eternal salvation of others, who will be our joy and crown in the day of our Lord Jesus Christ.
