1 Timothy 4 commentary

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.

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.

Men's youth will not be despised, if they keep from vanities and follies. Those who teach by their doctrine, must teach by their life. Their discourse must be edifying; their conversation must be holy; they must be examples of love to God and all good men, examples of spiritual-mindedness. Ministers must mind these things as their principal work and business. By this means their profiting will appear in all things, as well as to all persons; this is the way to profit in knowledge and grace, and also to profit others. The doctrine of a minister of Christ must be scriptural, clear, evangelical, and practical; well stated, explained, defended, and applied. But these duties leave no leisure for wordly pleasures, trifling visits, or idle conversation, and but little for what is mere amusement, and only ornamental. May every believer be enabled to let his profiting appear unto all men; seeking to experience the power of the gospel in his own soul, and to bring forth its fruits in his life.

CHAPTER 4

1 Timothy 4:1-5

1. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

1. Spiritus autem clare dicit, quod in posterioribus temporibus desciscent quidam a fide, attendentes spiritibus impostoribus, et doctrinis daemoniorum.

2. Speaking lies in hypocrisy; having their conscience seared with a hot iron;

2. In hypocrisi falsiloquorum, cauterio notatam habentium conscientiam;

3. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

3. Prohibentium matrimonia contrahere, jubentium abstinere a cibis, quos Deus creavit ad percipiendum cum gratiarum actione fidelibus, et qui congnoverunt veritatem.

4. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:

4. Quod omnis creatura Dei bona, et nihil rejiciendum quod cum gratiarum actione sumatur:

5. For it is sanctified by the word of God and prayer.

5. Sanctificatur enim per sermonem Dei et precationem.

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. (2 Peter 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.” “A force d’yvroye et mauvaises herbes.” — “By means of darnel and pernicious herbs.” (Matthew 13:20, 38.)

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. (1 Kings 22:21-23.) On the other hand, every one that renders due honor to Christ speaks by the Spirit of God, as Paul testifies. (1 Corinthians 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.” (1 John 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.

CHAPTER 4

1Ti 4:1-16. Prediction of a Coming Departure from the Faith: Timothy's Duty as to It: General Directions to Him.

The "mystery of iniquity" here alluded to, and already working (2Th 2:7), stands opposed to the "mystery of godliness" just mentioned (1Ti 3:16).

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

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

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

in the latter times--in the times following upon the times in which he is now writing. Not some remote future, but times immediately subsequent, the beginnings of the apostasy being already discernible (Ac 20:29): these are the forerunners of "the last days" (2Ti 3:1).

depart from the faith--The apostasy was to be within the Church, the faithful one becoming the harlot. In 2Th 2:3 (written earlier), the apostasy of the Jews from God (joining the heathen against Christianity) is the groundwork on which the prophecy rises; whereas here, in the Pastoral Epistles, the prophecy is connected with Gnostic errors, the seeds of which had already been sown in the Church [Auberlen] (2Ti 2:18). Apollonius Tyanæus, a heretic, came to Ephesus in the lifetime of Timothy.

giving heed--(1Ti 1:4; Tit 1:14).

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

doctrines of devils--literally "teachings of (that is suggested by) demons." Jas 3:15, "wisdom ... devilish"; 2Co 11:15, "Satan's ministers."

2. Rather translate, "Through (literally, 'in'; the element in which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means through which "some shall (be led to) depart from the faith," namely, the reigned sanctity of the seducers (compare "deceivers," Tit 1:10).

having their conscience seared--Greek, "having their own conscience," &c., that is, not only "speaking lies" to others, but also having their own conscience seared. Professing to lead others to holiness, their own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As faith and a good conscience are joined (1Ti 1:5); so hypocrisy (that is, unbelief, Mt 24:5, 51; compare Lu 12:46) and a bad conscience here. Theodoret explains like English Version, "seared," as implying their extreme insensibility; the effect of cauterizing being to deaden sensation. The Greek, however, primarily means "branded" with the consciousness of crimes committed against their better knowledge and conscience, like so many scars burnt in by a branding iron: Compare Tit 1:15; 3:11, "condemned of himself." They are conscious of the brand within, and yet with a hypocritical show of sanctity, they strive to seduce others. As "a seal" is used in a good sense (2Ti 2:19), so "a brand" in a bad sense. The image is taken from the branding of criminals.

3. Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (Tit 1:14, 15) [Wiesinger]. By a spurious spiritualism (2Ti 2:18), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. Mt 19:10-12 (compare 1Co 7:8, 26, 38) gave a seeming handle to their "forbidding marriage" (contrast 1Ti 5:14); and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (compare Col 2:16, 17, 20-23). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast (Re 17:3), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (1Ti 4:3) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast (1Ti 6:20, 21; Col 2:8; 1Jo 4:1-3; Re 13:12-15). Austerity gained for them a show of sanctity while preaching false doctrine (Col 2:23). Eusebius [Ecclesiastical History, 4.29] quotes from Irenæus [1.28] a statement that Saturninus, Marcion, and the Encratites preached abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of which already were being sown (1Ti 6:20; 2Ti 2:17, 18).

to be received--Greek, "to be partaken of."

of them--literally, (created and designed) "for them," Though all (even the unbelieving, Psa 104:14; Mt 5:45) are partakers in these foods created by God, "they which believe" alone fulfil God's design in creation by partaking of them with thanksgiving; as opposed to those who abstain from them, or in partaking of them, do not do so with thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (Tit 1:15). The children of God alone "inherit the earth"; for obedience is the necessary qualification (as it was in the original grant of the earth to Adam), which they alone possess.

and know the truth--explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on Php 1:9). Thus he contradicts the assumption of superior knowledge and higher moral perfection, put forward by the heretics, on the ground of their abstinence from marriage and meats. "The truth" stands in opposition to their "lies" (1Ti 4:2).

4-5. Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)--"For" (a reason resting on something subjective in the writer's mind).

every creature ... good--(Ge 1:31; Ro 14:14, 20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (Ac 10:11-16; 1Co 10:25, 26) was the starting-point of the error as to meats: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain.

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

6. If thou put ... in remembrance--rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c.

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

minister--"servant."

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

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

good doctrine--"the good teaching." Explanatory of "the faith," in opposition to the "teachings of demons" (English Version, "doctrines of devils," 1Ti 4:1) which Timothy was to counteract. Compare "sound doctrine" (1Ti 1:10; 6:3; Tit 1:9; 2:1).

whereunto thou hast attained--"the course of which thou hast followed"; hast followed along by tracing its course and accompanying it [Alford]. Thou hast begun to follow up [Bengel]. The same Greek occurs, "thou hast fully known" (2Ti 3:10), "having had perfect understanding" (Lu 1:3). It is an undesigned coincidence that the Greek verb is used only by Paul and Paul's companion, Luke.

7. refuse--reject, avoid, have nothing to do with (2Ti 2:23; Tit 3:10).

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

exercise thyself--literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (1Ti 4:3, 8; compare 2Ti 2:22, 23; He 5:14; 12:11), but with a view to godliness or "piety" (1Ti 6:11, 12).

8. profiteth little--Greek, "profiteth to (but) a small extent." Paul does not deny that fasting and abstinence from conjugal intercourse for a time, with a view to reaching the inward man through the outward, do profit somewhat, Ac 13:3; 1Co 7:5, 7; 9:26, 27 (though in its degenerate form, asceticism, dwelling solely on what is outward, 1Ti 4:3, is not only not profitable but injurious). Timothy seems to have had a leaning to such outward self-discipline (compare 1Ti 5:23). Paul, therefore, while not disapproving of this in its due proportion and place, shows the vast superiority of godliness or piety, as being profitable not merely "to a small extent," but unto all things; for, having its seat within, it extends thence to the whole outward life of a man. Not unto one portion only of his being, but to every portion of it, bodily and spiritual, temporal and eternal [Alford]. "He who has piety (which is 'profitable unto all things') wants nothing needed to his well-being, even though he be without those helps which, 'to a small extent,' bodily exercise furnishes" [Calvin]. "Piety," which is the end for which thou art to "exercise thyself" (1Ti 4:7), is the essential thing: the means are secondary.

having promise, &c.--Translate as Greek, "Having promise of life, that which now is, and that which is to come." "Life" in its truest and best sense now and hereafter (2Ti 1:1). Length of life now so far as it is really good for the believer; life in its truest enjoyments and employments now, and life blessed and eternal hereafter (Mt 6:33; Mr 10:29, 30). "Now in this time" (Psa 84:11; 112:1-10; Ro 8:28; 1Co 3:21, 22, "all things are yours ... the world, life ... things present, things to come"). Christianity, which seems to aim only at our happiness hereafter, effectually promotes it here (1Ti 6:6; 2Pe 1:3). Compare Solomon's prayer and the answer (1Ki 3:7-13).

9. (1Ti 1:15). This verse (Greek), "faithful is the saying, " &c. confirms the assertion as to the "promise" attached to "godliness," 1Ti 4:8, and forms a prefatory introduction to 1Ti 4:10, which is joined to 1Ti 4:9 by "For." So 2Ti 2:11. Godly men seem to suffer loss as to this life: Paul hereby refutes the notion [Bengel]. "God is the Saviour specially of those that believe" (1Ti 4:10), both as to "the life that now is," and also as to "the life which is to come" (1Ti 4:8).

10. therefore--Greek, "with a view to this." The reason why "we both ('both' is omitted in the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving, 1Ti 4:8) God."

Saviour--even in this life (1Ti 4:8).

specially of those that believe--Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (Mr 10:30, "a hundred fold now in this time ... with persecutions"), much more the life to come. If God is in a sense "Saviour" of unbelievers (1Ti 2:4, that is, is willing to be so everlastingly, and is temporally here their Preserver and Benefactor), much more of believers. He is the Saviour of all men potentially (1Ti 1:15); of believers alone effectually.

11. These truths, to the exclusion of those useless and even injurious teachings (1Ti 4:1-8), while weighing well thyself, charge also upon others.

12. Let no man despise thy youth--Act so as to be respected in spite of thy youth (1Co 16:11; Tit 2:15); compare "youthful" as to Timothy (2Ti 2:22). He was but a mere youth when he joined Paul (Ac 16:1-3). Eleven years had elapsed since then to the time subsequent to Paul's first imprisonment. He was, therefore, still young; especially in comparison with Paul, whose place he was filling; also in relation to elderly presbyters whom he should "entreat as a father" (1Ti 5:1), and generally in respect to his duties in rebuking, exhorting, and ordaining (1Ti 3:1), which ordinarily accord best with an elderly person (1Ti 5:19).

be thou an example--Greek, "become a pattern" (Tit 2:7); the true way of making men not to despise (slight, or disregard) thy youth.

in word--in all that thou sayest in public and private.

conversation--that is, "behavior" the Old English sense of the word.

in charity ... faith--the two cardinal principles of the Christian (Ga 5:6). The oldest manuscripts omit, "in spirit."

in purity--simplicity of holy motive followed out in consistency of holy action [Alford] (1Ti 5:22; 2Co 6:6; Jas 3:17; 4:8; 1Pe 1:22).

13. Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (1Ti 1:3; 3:14).

reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Lu 4:16-20; Ac 13:15; 15:21; 2Co 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (1Th 5:21, 27; Col 4:16), [Justin Martyr, Apology, 1.67]. I think that while public reading is the prominent thought, the Spirit intended also to teach that Scripture reading in private should be "the fountain of all wisdom from which pastors ought to draw whatever they bring before their flock" [Alford].

exhortation--addressed to the feelings and will with a view to the regulation of the conduct.

doctrine--Greek (ministerial), "teaching" or instruction. Addressed to the understanding, so as to impart knowledge (1Ti 6:2; Ro 12:7, 8). Whether in public or private, exhortation and instruction should be based on Scripture reading.

14. Neglect not the gift--by letting it lie unused. In 2Ti 1:6 the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of which depends on the will of him on whom it is bestowed (Mt 25:18, 25, 27, 28). The charism or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" (Ep 4:11; 2Ti 4:5), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [Bishop Hinds].

given thee--by God (1Co 12:4, 6).

by prophecy--that is, by the Holy Spirit, at his general ordination, or else consecration, to the special see of Ephesus, speaking through the prophets God's will to give him the graces needed to qualify him for his work (1Ti 1:18; Ac 13:1-3).

with ... laying on of ... hands--So in Joshua's case (Nu 27:18-20; De 34:9). The gift was connected with the symbolical act of laying on hands. But the Greek "with" implies that the presbyter's laying on hands was the mere accompaniment of the conferring of the gift. "By" (2Ti 1:6) implies that Paul's laying on his hands was the actual instrument of its being conferred.

of the presbytery--In 2Ti 1:6 the apostle mentions only his own laying on of hands. But there his aim is to remind Timothy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighboring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself (1Pe 5:1; 2Jo 1). The Jewish council was composed of the elders of the Church (the presbytery, Lu 22:66; Ac 22:5), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president (Ac 15:16). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representative, and in the name of the whole presbytery [Vitringa]. So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands.

15. Meditate--Greek, "Meditate CAREFULLY upon" (Psa 1:2; 119:15; compare "Isaac," Ge 24:63).

these things--(1Ti 4:12-14). As food would not nourish without digestion, which assimilates the food to the substance of the body, so spiritual food, in order to benefit us, needs to be appropriated by prayerful meditation.

give thyself wholly to--literally, "BE in these things"; let them engross thee wholly; be wholly absorbed in them. Entire self-dedication, as in other pursuits, so especially in religion, is the secret of proficiency. There are changes as to all other studies, fashionable to-day, out of fashion to-morrow; this study alone is never obsolete, and when made the all-engrossing aim sanctifies all other studies. The exercise of the ministry threatens the spirit of the ministry, unless it be sustained within. The minister must be first his own scholar before he can be another's teacher.

profiting--Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister (1Ti 4:12).

may appear to all--not for thy glory, but for the winning of souls (Mt 5:16).

16. Take heed--Give heed (Ac 3:5).

thyself, and ... doctrine--"and unto thy teaching." The two requisites of a good pastor: His teaching will be of no avail unless his own life accord with it; and his own purity of life is not enough unless he be diligent in teaching [Calvin]. This verse is a summary of 1Ti 4:12.

continue in them--(2Ti 3:14).

in doing this--not "by doing this," as though he could save himself by works.

thou shalt ... save thyself, and them that hear thee--(Eze 33:9; Jas 5:20). In performing faithfully his duty to others, the minister is promoting his own salvation. Indeed he cannot "give heed unto the teaching" of others, unless he be at the same time "giving heed unto himself."

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.

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.

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.

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.

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.

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.

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 InUstae

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."

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.

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.

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.

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.

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.

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.

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

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.

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 1Cor 9:24, etc.

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.

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.

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.

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 1Tim 1:15 (note).

For therefore we both labor - This verse was necessary to explain what he had before said; and here he shows that his meaning was not that the followers of God should enjoy worldly prosperity and exemption from natural evils; for, said he, it is because we exercise ourselves to godliness that we have both labor and reproach, and we have these because we trust In the living God: but still we have mental happiness, and all that is necessary for our passage through life; for in the midst of persecutions and afflictions we have the peace of God that passeth knowledge, and have all our crosses and sufferings so sanctified to us that we consider them in the number of our blessings.

Who is the Savior of all men - Who has provided salvation for the whole human race, and has freely offered it to them in his word and by his Spirit.

Specially of those that believe - What God intends for All, he actually gives to them that believe in Christ, who died for the sins of the world, and tasted death for every man. As all have been purchased by his blood so all may believe; and consequently all may be saved. Those that perish, perish through their own fault.

These things command and teach - Let it be the sum and substance of thy preaching, that true religion is profitable for both worlds; that vice destroys both body and soul; that Christ tasted death for every man; and that he saves to the uttermost all them that believe in his name.

Let no man despise thy youth - Act with all the gravity and decorum which become thy situation in the Church. As thou art in the place of an elder, act as an elder. Boyish playfulness ill becomes a minister of the Gospel, whatever his age may be. Concerning Timothy's age see the conclusion of the preface to this epistle.

Be thou an example of the believers - It is natural for the flock to follow the shepherd; if he go wrong, they will go wrong also. "Himself a wanderer from the narrow way,

His silly sheep, no wonder if they stray."

Though, according to the just judgement of God, they who die in their sins have their blood on their own head; yet, if they have either gone into sin or continued in it through the watchman's fault, their blood will God require at his hand. How many have endeavored to excuse their transgressions by alleging, in vindication of their conduct, "Our minister does so, and he is more wise and learned than we." What an awful account must such have to give to the Head of the Church when he appears!

In word - Εν λογῳ· In doctrine; teach nothing but the truth of God, because nothing but that will save souls.

In conversation - Εν αναστροφῃ· In the whole of thy conduct in every department which thou fillest in all thy domestic as well as public relations, behave thyself well.

In charity - Εν αγαπῃ· In love to God and man; show that this is the principle and motive of all thy conduct.

In spirit - Εν πνευματι· In the manner and disposition in which thou dost all things. How often is a holy or charitable work done in an unholy, uncharitable, and peevish spirit! To the doer, such work is unfruitful.

These words are wanting in ACDFG, and several others; both the Syriac, Erpen's Arabic, Ethiopic, Armenian, Vulgate, and Itala, and many of the fathers. Griesbach leaves them out of the text. They have in all probability been added by a later hand.

In faith - Εν πιστει· This word πιστις is probably taken here for fidelity, a sense which it often bears in the New Testament. It cannot mean doctrine, for that has been referred to before. Be faithful to thy trust, to thy flock, to thy domestics, to the public, to thy God. Fidelity consists in honestly keeping, preserving, and delivering up when required, whatever is intrusted to our care; as also in improving whatever is delivered in trust for that purpose. Lose nothing that God gives, and improve every gift that he bestows.

In purity - Εν ἁγνεια· Chastity of body and mind; a direction peculiarly necessary for a young minister, who has more temptations to break its rules than perhaps any other person. "Converse sparingly with women, and especially with young women," was the advice of a very holy and experienced minister of Christ.

Give attendance to reading - Timothy could easily comprehend the apostle's meaning; but at present this is not so easy. What books does the apostle mean? The books of the Old Testament were probably what he intended; these testified of Jesus, and by these he could either convince or confound the Jews. But, whether was the reading of these to be public or private? Probably both. It was customary to read the law and the prophets in the synagogue, and doubtless in the assemblies of the Christians; after which there was generally an exhortation founded upon the subject of the prophecy. Hence the apostle says: Give attendance to reading, to Exhortation, to Doctrine. Timothy was therefore to be diligent in reading the sacred writings at home, that he might be the better qualified to read and expound them in the public assemblies to the Christians, and to others who came to these public meetings.

As to other books, there were not many at that time that could be of much use to a Christian minister. In those days the great business of the preacher was to bring forward the grand facts of Christianity, to prove these, and to show that all had happened according to the prediction of the prophets; and from these to show the work of God in the heart, and the evidence of that work in a holy life.

At present the truth of God is not only to be proclaimed, but defended; and many customs or manners, and forms of speech, which are to us obsolete, must be explained from the writings of the ancients, and particularly from the works of those who lived about the same times, or nearest to them, and in the same or contiguous countries. This will require the knowledge of those languages in which those works have been composed, the chief of which are Hebrew and Greek, the languages in which the Holy Scriptures of the Old and New Testaments have been originally written.

Latin is certainly of the next consequence; a language in which some of the most early comments have been written; and it is worth the trouble of being learned, were it only for the sake of the works of St. Jerome, who translated and wrote a commentary on the whole of the Scriptures; though in many respects it is both erroneous and superficial.

Arabic and Syriac may be added with great advantage: the latter being in effect the language in which Christ and his apostles spoke and preached in Judea; and the former being radically the same with the Hebrew, and preserving many of the roots of that language, the derivatives of which often occur in the Hebrew Bible, but the roots never.

The works of various scholars prove of how much consequence even the writings of heathen authors, chiefly those of Greece and Italy, are to the illustration of the sacred writings. And he who is best acquainted with the sacred records will avail himself of such helps, with gratitude both to God and man. Though so many languages and so much reading are not absolutely necessary to form a minister of the Gospel, (for there are many eminent ministers who have not such advantages), yet they are helps of the first magnitude to those who have them and know how to use them.

Neglect not the gift that is in thee - The word χαρισμα here must refer to the gifts and graces of the Divine Spirit, which Timothy received when set apart to the work of an evangelist by the imposition of St. Paul's hands, 2Tim 1:6, and by that of the presbytery or eldership; for it most evidently appears, from this verse and that above quoted, that he received this double imposition, not probably at different times, but on one and the same occasion. These very gifts and graces might be improved; and we have reason to believe, if not improved, would be withdrawn by the great Head of the Church.

Given thee by prophecy - It has already been conjectured (see the preface, and the note on 1Tim 1:18) that there had been some remarkable prediction relative to the future destiny and usefulness of Timothy. And probably it was in consequence of this that he was set apart to the office of evangelist and bishop in the Church at Ephesus. When apostles laid their hands on men, they ordinarily received the Holy Spirit with this imposition. This may be what the apostle calls to the remembrance of Timothy, and tells him not to neglect what he had received, nor the purpose for which he had received it.

Meditate upon these things - Ταυτα μελετα· Revolve them frequently in thy mind; consider deeply their nature and importance; get them deeply fastened in thy heart, and let all thy conduct flow from this inward feeling and conviction. Let the nature, reasons, and motives of thy ministry, be ever in the view of thy heart and conscience.

Give thyself wholly to them - Εν τουτοις ισθι· Be thou in these things. Horace has a similar expression: Omnis in hoc sum. "I am absorbed in this." Occupy thyself wholly with them; make them not only thy chief but thy sole concern. Thou art called to save thy own soul, and the souls of them that hear thee; and God has given thee the Divine gifts for this and no other purpose. To this let all thy reading and study be directed; this is thy great business, and thou must perform it as the servant and steward of the Lord. Bengel has a good saying on this verse, which I will quote: In his qui est, minus erit in sodalitatibus mundanis, in studiis alienis, in colligendis libris, conchis, nummis, quibus multi pastores notabilem aetatis partem insistentes conterunt; "He who is wholly in these things will be little in worldly company, in foreign studies, in collecting books, shells, and coins, in which many ministers consume a principal part of their life." Such persons are worthy of the deepest reprehension, unless all these studies, collections, etc., be formed with the express view, of illustrating the sacred records; and to such awful drudgery few Christian ministers are called. Many, when they have made such collections, seem to know nothing of their use; they only see them and show them, but can never bring them to their assistance in the work of the ministry. These should be prayed for and pitied.

That thy profiting may appear to all - By being made a universal blessing; convincing and converting sinners; and building up the Church of God on its most holy faith.

Take heed unto thyself - See that the life of God remains and the work of God prospers in thine own soul. Take heed to thy doctrine, that the matter be pure and orthodox; that thou teach nothing for truth but what God has revealed.

Continue in them - i.e., In taking heed to thyself and to thy doctrine; for this must be thy continual study. Without this, the Divine influence shall recede from thy heart, and the Divine gift from thy intellect; and, like Samson shorn of his strength, thou wilt soon become as another man, as any common man; thy power will depart from thee, and thou shalt be no longer able to persuade; the Unction shall depart from thee, and, destitute of spiritual feeling thyself, thou shalt not be able to cause others to feel. Take the apostle's advice, and thou shalt save thy own soul, and the souls of them that hear thee.

In the course of the preceding notes I have referred to Bishop Newton's opinion and application of the prophecy contained in the first five verses. Not being fully persuaded in my own, mind to what Church this, and the prophecy in the Epistle to the Thessalonians, should be applied, I produce an accredited author, who, for his Dissertations on the Prophecies, has a high and, honored name in the Church. "I. The first thing to be considered is, the apostasy here predicted. 'Some shall depart, or rather apostatize, from the faith.' An apostasy from the faith may be either 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, or every heresy, that is apostasy from the faith. It is a revolt in a principal and essential article, 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 man, 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 apostasy and rebellion against God and against Christ. Such is the nature of apostasy from the faith; and it is implied that this apostasy shall be general, and affect great numbers. For, though it be said only some shall apostatize, yet by some, here, 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 may perceive from Joh 6:64-66; Rom 11:17; 1Cor 11:5, 1Cor 11:6. This apostasy may be general and extensive, and include many but not all. "II. It is more particularly shown wherein the apostasy should consist, in the following words: Giving heed to seducing spirits and doctrines of devils; or rather: `Giving heed to erroneous spirits and doctrines concerning demons.' Spirits seem to be much the same in sense as doctrines, the latter word may be considered as explanatory of the former; and error sometimes signifying idolatry, erroneous doctrines may comprehend idolatrous as well as false doctrines. But it is still farther added, for explanation, that these doctrines should be doctrines of devils or of demons, where the genitive case is not to be taken actively, as if demons were the authors of these doctrines, but passively, as if demons were the subject 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 prophecy that the idolatrous theology of demons, professed by the Gentiles ,should 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. It appears then as if the doctrine of demons, which prevailed so long in the heathen world, was 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 only is different, the thing is essentially 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 it is performed with the same ceremonies. Nay, the very same temples, the very same images, the very same altars, which once were consecrated to Jupiter and the other demons, are now reconsecrated 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, the whole almost of paganism is converted and applied to popery, the one is manifestly formed upon the same plan and principles as the other. "III. Such an apostasy as this - of reviving the doctrines of demons, and worshipping the dead - was not likely to take place immediately, it should 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. Heb 1:1, Heb 1:2; 1Pet 1:20. "IV. Another remarkable peculiarity of this prophecy 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 speaking expressly, may signify his speaking precisely and certainly, not obscurely and involvedly, as he is wont to speak in the prophets; or it may be said, The Spirit speaketh expressly, when he speaks 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 prophecy of Daniel. Daniel has foretold, in express words, the worship of new demons or demi-gods; Dan 11:38. The mauzzim of Daniel are the same as the demons of St. Paul; gods protectors, or saints protectors, defenders and guardians of mankind. This, therefore, is a prophecy, not merely dictated by private suggestion and inspiration, but taken out of the written word. It is a prophecy not only of St. Paul's, but of Daniel's too; or rather of Daniel, confirmed and approved by St. Paul. "V. The apostle proceeds, 1Tim 4:2, to describe by what means and by what persons this apostasy should be propagated and established in the world. Speaking lies in hypocrisy, etc.; or rather, through the hypocricy of liars, having their conscience, etc.; for the preposition rendered in, frequently signifies through or by. Liars too, or speaking lies, cannot, possibly be joined with the original word rendered some, and that rendered giving heed, because they are in the nominative case, and this is in the genitive. Neither can it well be joined in the construction with the word rendered devils, or demons; for how can demons, or devils, be said to speak lies in hypocrisy, and to have their conscience seared, etc.? It is plain, then, that the great apostasy of the latter times was to prevail, through the hypocrisy of liars, etc. 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 relics; by fabulous dreams and revelations; and even by fabulous saints, who never existed but in imagination. "VI. 1Tim 4:3. Forbidding to marry, etc. - This is a farther character of the promoters of this apostasy. The same hypocritical liars who should promote the worship of demons should 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 was 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 as the 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 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, etc. The same lying hypocrites who should promote the worship of demons, should not only prohibit lawful marriage, but likewise impose unnecessary abstinence from meats; and these too, as indeed it is fit they should, usually go together as constituent parts of the same hypocrisy. It is as much the law of 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 the dead 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 pretense of chastity; and abstinence, under pretense 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 for 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 preventing 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." See Bishop Newton's Dissertations on the Prophecies; and Dr. Dodd's notes.

Which mode of interpretation is best, I shall not attempt to say: to determine the meaning of prophecies is a difficult task; and, in a case of this kind, I rather choose to trust to the judgment of others than to my own. It is to be deplored that all the preceding particulars apply but too well to the corruptions in the Romish Church, therefore to it they appear peculiarly applicable. But whether God had this Church alone in view, I dare not affirm.

But the Spirit saith - By St. Paul himself to the Thessalonians, and probably by other contemporary prophets. Expressly - As concerning a thing of great moment, and soon to be fulfilled. That in the latter times - These extend from our Lord's ascension till his coming to judgment. Some - Yea, many, and by degrees the far greater part. Will depart from the faith - The doctrine once delivered to the saints. Giving heed to seducing spirits - Who inspire false prophets.

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.

Forbidding priests, monks, and nuns to marry, and commanding all men to abstain from such and such meats at such and such times. Which God hath created to be received by them that know the truth - That all meats are now clean. With thanksgiving - Which supposes a pure conscience.

It is sanctified by the word of God - Creating all, and giving it to man for food. And by prayer - 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.

Like those who were to contend in the Grecian games, exercise thyself unto godliness - Train thyself up in holiness of heart and life, with the utmost labour, vigour, and diligence.

Bodily exercise profiteth a little - Increases the health and strength of the body.

Therefore - Animated by this promise. We both labour and suffer reproach - We regard neither pleasure, ease, nor honour. Because we trust - For this very thing the world will hate us. In the living God - Who will give us the life he has promised. Who is the Saviour of all men - Preserving them in this life, and willing to save them eternally. But especially - In a more eminent manner. Of them that believe - And so are saved everlastingly.

Let no one have reason to despise thee for thy youth. To prevent this, Be a pattern in word - Public and private. In spirit - In your whole temper. In faith - When this is placed in the midst of several other Christian graces, it generally means a particular branch of it; fidelity or faithfulness.

Give thyself to reading - Both publicly and privately. Enthusiasts, observe this! Expect no end without the means.

Neglect not - They neglect it who do not exercise it to the full. The gift - Of feeding the flock, of power, and love, and sobriety. Which was given thee by prophecy - By immediate direction from God. By the laying on of my hands - 2Tim 1:6; while the elders joined also in the solemnity. This presbytery probably consisted of some others, together with Paul and Silas.

Meditate - The Bible makes no distinction between this and to contemplate, whatever others do. True meditation is no other than faith, hope, love, joy, melted down together, as it were, by the fire of God's Holy Spirit; and offered up to God in secret. He that is wholly in these, will be little in worldly company, in other studies, in collecting books, medals, or butterflies: wherein many pastors drone away so considerable a part of their lives.

Continue in them - In all the preceding advices.

1 NOw the spirit speaketh expresly , that in the latter times some shall depart from the faith, giving heed to seducing spirits , and doctrines of devils .

Either hath inwardly revealed it to my Spirit, as Act. 10.19. and 13.2. or (which is more probable) because the verb is in the present Tense [non-Latin text not transcribed], 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 expresly in the Old Testament, spoken of the Apostacy of the latter times. Our famous Mede answers in Dan. 11.35, 36, 37, 38, 39. where from ver. 30. is a plain prophecy of the Roman Empire, and ver. 35, 36, 37, 38, 39. of Antichrist, where it is said, Some of them of understanding shall fall to try them, and to purge them, &c. and he speaks of a King, That shall do according to his Will, and shall exalt himself, and magnifie 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 Wom[illegible: 1 letter]n, nor regard any God, but magnifie 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, ver. 36. That they should cast off their old Pagan Idolatry, and after that m[illegible: 1 letter]ke 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 last times. The last times (saith the afore-mentioned famous Author) are the times of Christs Kingdom, which began in the time of the Roman Empire; during which time this Epistle was wrote, 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 ruine of the Roman Empire, upon which followed the revealing of Antichrist that wicked one, mentioned 2 Thess. 2.7. concerning these times, the Spirit said expresly, 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 Damons should be restored. The Pagan Daemons were an inferiour 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 [illegible: 1 letter]ully what Mr. Mede saith upon this Argument in his own book, and in Mr. Poo[illegible: 1 letter] 's Latine S[illegible: 1 letter]nopsis upon this Text, and what he saith seems very proba[illegible: 1 letter]ly the sense of this Text, especially, considering the two Doctrines mentioned, ver. 3.

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. Ier. 1.2. Ioel 1.1 The Apostle in the same manner, in the beginning of his praediction of things future, declares the Spirit speaketh expresly, that is, either clearly revealed it to me as, Acts 10.19. and 13.2. thus expresly 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.

Marginal references: 2 Thess. 2.3. 2 Tim. 3.1. 2 Pet. 3.3. 1 John 2.13 Jude 18.

2 Speaking lyes in hypocrisie , having their consciences seared with an hot iron .

The words, as Translated by us, are very difficult; for the word which we Tran[illegible: 1 letter]late speaking lyes, being the Genitive case, will neither agree with Spirits nor D[illegible: 1 letter]ctrines, 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 hypocrisie of such as speak lyes, and of such as have a Conscience seared with an hot iron, which doubtless is the sense, so the words explain the manner how they were seduced to Apostasie, viz. Through the hypocrisie, or dissimulation of men that speak lyes, and had consciences benummed, and mortified, as it were cauterized and sear'd with an hot iron By their hypocrisie he characterizes seducers, incertain, false men, that regarded not what they said, but made a shew and appearance of piety, when indeed they had no sense of piety in them.

By men, whose consciences were seared with an 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 shew 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 dayes seduce men to the Doctrine concerning D[illegible: 2 letters] mons: and abstaining from marriage and meats, which are those Doctrines he alone instanceth in.

3 Forbidding to marry , and commanding to abstain from meats , which God hath created, to be received with thanksgiving of them which believe, and know the truth h.

The Greek is hindring 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 h[illegible: 1 letter]d no power to hinder Marriage by any penal Laws, nor any that did it in such Hypocrisie 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 [illegible: 1 letter]his 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 forbad 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.

To abstain from some Meats, and this also they should teach in Hypocrisie; 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 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 Saviours Example, Matth. 14.19. and 15.36.

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, Titus 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.

Marginal references: [illegible: 1 word] 3.2. & [illegible: 1 span].; [illegible: 1 word] 14.6. 1 Cor. 10.30.

4 For every creature of God is good , and nothing to be refused , if it be received with thanksgiving .

Not only good in it self, as all was which God made, Gen. 1. but lawful to be used pure, Tit. 1.15. there is no uncleanness in it.

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

Only it must be made use of in such a manner as in and by the use of it we may glorifie and express our thankfulness to God.

Marginal references: [illegible: 1 word] 14.14, [illegible: 1 word] 1 Cor. 10. [illegible: 2 letters]

5 For it is sanctified by the word of God , and prayer .

Sanctified in this place signifies made pure, or lawful to be used.

By the Gospel which declares it so, Acts 10.15. or by Gods ordination which hath so determined it.

And Prayer to God for a blessing upon it.

6 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 good doctrine whereunto thou hast attained .

If by thy preaching publickly, and by thy more private instructions of Christians at Ephesus; thou teachest them these things.

Thou shalt faithfully discharge the Office of him who is a servant of Jesus Christ, not of men meerly. The Ministers of the Gospel are in the first place Ministers or Servants to Ch[illegible: 1 letter]ist Secondarily Ministers, (that is Servants) of the Church [illegible: 1 word] a Noblemans Servant imployed to distribute wages or meat to inferiour Servants, is a Minister to those to whom he so distributeth food, or wages, but in the first place a Servant to his Lord.

Such a Minister of the Gospel ought to be, one bred up in the true Faith, and persevering in it.

Whereto thou art not a stranger, only I would hav[illegible: 1 letter] thee go on and persevere in it.

Marginal references: 1 Tim. 3.14, [illegible: 1 word]

7 But refuse prophane and old wives fables: and exercise thy self rather unto godliness .

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.

Let thy constant study be things that may promote Godliness, impart those things unto people, and live up to them in thy Conversation.

Marginal references: chap. 1.4▪

8 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 .

Bodily Discipline, lying in abstaining from certain meats, keeping set fasts, watchings, lying upon the ground, going bare-foot, wearing sack-cloth, or hair-cloth, 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 which lyeth 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 Gods Commandments is of universal advantage,

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.

Marginal references: Col. 2.23.; Or, for a little time.

9 This is a faithful saying, and worthy of all acceptation .

This saying about the advantage of Godliness is true, and worthy to be received of all men. See the notes on chap. 1.15. where the same words are applyed 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 practise 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▪

10 For therefore we boeh labour, and suffer reproach, because we trust in the living God c, who is the Saviour of all men , specially of those that believe .

the Saviour, that is the preserver of all men, the preserver of man and beast, as the Psalmist speaketh.

Is in a more especial manner the Saviour of those that believe, Psal. 33 18, 19. This seemeth rather to be the sense of the Text, then to understand it of Eternal Salvation, for so God is not the actual Saviour of all, besides that the Text seemeth to speak of a work proper to the Father, rather than to the Son.

If we did not believe this as a faithful saying, that Godliness is profitable for all things, and trust in God, who liveth for ever to see to the fulfilling of it, to what purpose should we labour and suffer reproach as we do; labouring in the work of God, suffering reproach in the cause of God, and for living Godly lives, worshipping God according to his Will, and denying our selves in sensual satisfactions, and sensible injoyments, that we might fulfil the Law of Christ. Obj. But will some say how then is Godliness profitable for all things, how doth the faithfulness of the promises for this life annexed to Godliness appear, if those that profess it must labour, and suffer reproach? Sol. Labour for God is a reward to it self; our honour, not our burden, his service is perfect freedom, the promise of this Life, annexed to Godliness, are not promises of sensual rest and ease, but of inward peace, satisfaction and support of other things, only with a reserve to the Divine Wisdom and Judgment, so far forth, as our Heavenly Father shall see it fit for his Glory and our Good; yet they are not vain for God who is

Marginal references: Psa. 36.6. & 107.2.10, &c.

11 These things command and teach .

All the things beforementioned in this or the former parts of this Epistle he willeth Timothy to make the matter of his Sermons and other Discourses.

12 Let no man despise thy youth , but be thou an example of the believers in word , in conversation , in charity , in spirit , in faith , in purity .

So carry thy self in thy Office, as not to give occasion to any to despise thee, because thou art but a young man,

which thou wilt do if thou so livest as to be a just pattern unto Christians imitable by them

in thy common and ordinary discourse (for he speaks not of his being a pattern only to other Ministers, but to Believers in the generality, not talking frothily or profanely, or idly and impertinently, but seriously and gravely, but things that are good, to the use of edifying, that it may administer Grace to the hearers.

And in all thy converse with men behaving thy self justly and comelily and gravely;

performing also [illegible: 1 word] all, all offices of Charity, and brotherly Love,

in zeal, and warmth of Spirit, truly inflamed with the love of Christ, and for his Glory:

In a steady confession, and profession of the Doctrine of the Gospel, and

in all cleanness and holiness of Life and Conversation. This is the way for the Ministers of the Gospel not to be despised, let them use what other methods they will, they will find what God said of Hophni and Phin[illegible: 1 letter]has, will be made good, 1 Sam. 2.30. Those that honour me I will honour, and they that despise me, shall be lightly esteemed; nor will any Titles or Habits, or Severities secure them from that curse, which will cleave to them.

Marginal references: 1 Cor. 16.11. Tit. 2.15.; Tit. 2.7. 1 Pet. 5.2.

13 Till I come give attendance to reading , to exhortation , to doctrine .

And after that time too, but then I will further instruct thee.

Be diligent in reading the Holy Scriptures both for thy own instruction, and for the edification of others,

and to exhort others to their duty there described, or to comfort others from arguments fetched thence,

and to instruct others in the principles of Religion.

14 Neglect not the gift that is in thee , which was given thee by prophecy , with the laying on of the hands of the presbytery .

Neglect neither the ability which God hath given thee for the discharge of the Office of the Ministry, nor the Office to which God hath called thee, neither the improvement of them, nor the use, exercise, and discharge of them or it▪

Remember that they were given thee, by the Revelation of the Divine Will, or by the extraordinary influence of the Spirit of God,

and the laying on of the hands of the Presbytery was a declaration of it. God also (as usually when he calls any to any special work) calling thee to the work of the ministry then also fitting and enabling thee for the discharge of it.

Marginal references: 2 Tim. 1.6.; chap. 1.18.; Act. 6.6.

15 Meditate on these things , give thy self wholly to them , that thy profiting may appear to all .

[non-Latin text not transcribed], Let these things be the business of thy thoughts, and take care of them,

be in them, (so it is in the Greek) let them be thy whole work, not thy work by the by, but thy chief and principal business.

That so as all mens gifts improve by study and exercise, thine also may so improve, that all men may take notice of the improvement of them.

Marginal references: Or, in all things

16 Take heed unto thy self , and unto thy doctrine : continue in them , for in doing this, thou shalt qoth safe thy self and others .

Take heed how thou livest, and orderest thy Life, that it may be exemplary.

And take heed also, both that thou teachest, and what thou teachest.

And do both these things not for a time, but constantly.

Thus thou shalt do what in thee lyeth to save thine own Soul, and also to save the souls of others to whom thou preachest, or among whom thou conversest.

Apostasy Foretold; Christian Liberty. (a. d. 64.)

1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 2 Speaking lies in hypocrisy; having their conscience seared with a hot iron; 3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. 4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: 5 For it is sanctified by the word of God and prayer.

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 Thess. ii.

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 (Jude 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, 1 John iv. 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, v. 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, Acts x. 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, v. 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, &c. 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, v. 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, Ps. l. 10, 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. i. 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 (Matt. iv. 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.

Exhortation to Godliness; Exhortation to Ministerial Duties. (a. d. 64.)

6 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. 7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness. 8 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. 9 This is a faithful saying and worthy of all acceptation. 10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. 11 These things command and teach. 12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 13 Till I come, give attendance to reading, to exhortation, to doctrine. 14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. 16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

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, 2 Pet. i. 12. And elsewhere, I stir up your pure minds by way of remembrance, 2 Pet. iii. 1. And, says the apostle Jude, I will therefore put you in remembrance, Jude 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, v. 7, 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, &c. 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. i. 16, 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, &c.

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 (v. 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, v. 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, &c. 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, v. 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, Matt. xxviii. 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, v. 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, &c. 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. iv. 8, 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 (2 Tim. i. 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, &c.

CHAP. IIII. Verſe 1. Speaketh expreſſely]

VErbis non diſertis ſolùm, [non-Latin text not transcribed]. ſed & exertis. Abroad and aloud, that it may be heard all the Church over

Some ſhall depart from the faith] As did the ancient heretikes. the Papiſts (in whom all the old heretikes ſeem to have fled and hid themſelves) and the preſent prodigious Sectaries with their opinionum portenta, our modern Antitrinitarians, Arrians, Antiſcripturi[illegible: 1 letter]s, Anabaptists, &c.

Doctrine of devils] Vented by Satans emiſſaries and inſtruments. About the time of Pope Hildebrand, letters were diſperſt up and down, that were ſaid to be ſent from hell: wherein the devil gives great thanks to the Popiſh Clergy for the great multitudes of fouls that by their ſeductions came thronging to hell more then ever in any age before.Mat. Pa[illegible: 1 letter] i[illegible: 1 letter] Hiſt. an. Dom. 1072.

Verſe 2. Speaking lies in hypocriſie] It was grown to a common Proverb, A Frier, a lier. One of them undertook to ſhew a feather of the wing of the Angel Gabriel. The Pope to honour and encourage Tyrone the Rebel, ſent him (but who will believe it?) a plume of Phoenix feathers. The poor people are perſwaded to believe that the thunder of the Popes Excommunication bath ſo blaſted the Engliſh heretikes, that their faces are grown all black and ugly as devils; their eyes and looks gaſtly, their breaths noiſome and peſtilent, &c. that they are grown barbarous, and eat children, blaſpheme God and all his Saints, &c.

Having their conſciences ſeared] There's more hope of a ſore, then of a ſeared conſcience, a dead and dedolent diſpoſition, Epheſ. 4. a heart that hath contracted a kinde of hoof.

Verſe 3. Forbidding to marry] Papiſts forbid ſome to marry at any time, as the Clergy: all, at ſome times, and that not as a precept of conveniency, but neceſſity and holineſſe. In Anſelms time, curſed Sodomitry and adultery paſſed free without puniſhment: where godly matrimony could finde no mercy.Act. and Mon. fol. 1061. Ibid. 790 The Cardinal of Cremona after his ſtout replying in the Councel of London againſt the married eſtate of Prieſts, was ſhamefully taken the night following with a notable harlot. They hold that it is far better for a Prieſt to keep many whores, then to have a wife. This, ſay they, is the hereſie of the Nicolai[illegible: 1 letter]ns.

To abſtain from meants] As the Papiſts ſuperſtitiouſly do upon certain daies: when to eat an egge is puniſhed with impriſonment, &c. Qui autem to tam diem Dominicam vacat temulentiae, ſcortu & aleae, audit bellow homo, Schol. in epiſt. ad epiſc. Baſil. ſaith Eraſmus. But he that ſpends the whole Lords-day in drinking, dicing and drabbing, is let go ſon a good-fellow.

Which God hath created] He made the graſſe before he made the beaſts, and the beaſts before man, that all might have food convenient for them.

Verſe 4. If it be received with thankeſgiving] Whileſt we taſt the ſweetneſſe of the Creatour in the creature, and are ſtirted up thereby to praiſe his name. Doves at every grain they pick look upwards, as giving thanks. The Elephant is ſaid to turn up towards heaven the firſt ſprig or branch that he ſeedeth on, &c. Birds chirp and ſing to their maker.

Verſe 5. By the Word] Of permiſſion, Act. 10.15. and of promiſe, a new right purchaſed by Chriſt, &c.

And praier] For his leave and bleſſing. that ſtaffe of bread, &c. This is to eat to the Lord, Rom. 14.6, to imitate Chriſt, Mat. 14. Paul, Act. 27 35. Samuel, 1 Sam. 9.13.

Verſe 6. Nouriſhed up in the Words] Such are fitteſt to be made Miniſters, as have been well bred, and inured to the reading of the Scriptures; as have ſucked in holy learning together with their mothers milk.

Verſe 7. [non-Latin text not transcribed]. Make a fair excuſe. But refuſe] Gr. Shift them off, ſet them. by, ſay thou art not at leaſure to attend to them, haſt no time to loſe upon them. Poter as has horas non perdidiſſe, ſaid Pliny to his nephew, You might have found you ſomewhat elſe to do.

Exerciſe thy ſelf] [non-Latin text not transcribed] Te nudū exerce. Lay aſide thine upper garments, as runners and wreſtlers uſe to doe, and beſtirre thee luſtily. See Heb. 12.1.

Verſe 8. For bodily exerciſe preſiteth little] Somewhat it doth (if rightly uſed) toward the ſtrengthening of the body, preſerving of the health, ſubduing of the ſleſh, &c.

But godlineſſe is profitable to all things]Plutarch. The B[illegible: 1 letter]bylonians are ſaid to make 360. ſeverall commodities of the Palm tree: but there is a [non-Latin text not transcribed], a thouſand benefits to be got by godlines, Godly perſons are ſaid in Latine, Deum colere, becauſe they are ſure by ſowing to the Spirit, to reap of the Spirit life everlaſting, Gal. 6.8. Beſides that, in this world they ſhall obtain joy and gladneſſe (outward and inward comforts) but ſorrow and ſighing ſhall five away. Iſa. 35.10.

Verſe 9. This is a faithfull ſaying] And yet who hath believed our report? The promiſes are good free-hold, and yet little looked after. Godlines hath but cold entertainment, becauſe ſhe lives much upon reverſions.

Verſe 10. For therefore] Becauſe godlineſſe hath ſo much happineſſe laid up in the promiſes, verſ. 8. and there is ſo much certainty of the performance of thoſe promiſes, therefore we both do and ſuffer, 1 Cor. 15 58. Finis edulcat mediae.

Who is the Saviour of all men] Not of eternall preſervation, but of temporall reſervation. For every man ſhould die the ſame day he is born, the wages of death ſhould be paid him preſently: but Chriſt begs wicked mens lives for a ſeaſon, ſaith one. Sin hath hurled confuſion over the world, brought a vanity on the creature. And had not Chriſt undertaken the ſhattered condition of the world to uphold it, it had fallen about Adams ears, ſaith another Divine.

Specially of thoſe that believe] Who therefore are in a ſpecial manner bound to obſerve and obey him. Among the Romans they that were ſaved were wont to crown him that ſaved them, [non-Latin text not transcribed] &c Polyb[illegible: 1 letter]. 6. and to honour him as a father all their daies. We muſt alſo ſet the crown upon Chriſts head, Cant. 3.11. and obey this everlaſting father, Iſa. 9 6.

Verſe 11. Theſe things command and teach] Teach the tractable, command the obſtinate, lay Gods charge upon all.

Verſe 12. Let no man despiſe, &c.] But how ſhould I help it? Might he ſay: The Apoſtle anſwereth, Be thou an example to the beleevers, a patern of piety: For holineſſe hath honour, wiſdome maketh the face to ſhine; naturall conſcience cannot but ſtoop to the Image of God, where ever, and in whomſoever it diſcerneth it, [non-Latin text not transcribed], Ignat epiſt. ad Magneſ. ſaith Ignatius. Youth ſeaſoned with the fear of God is not eaſily deſpiſed.

But be thou an example] Gr. [non-Latin text not transcribed]. Such a thing as maketh the ſtamp upon the coyn. Exemplis ſciolâ bac[illegible: 1 letter]atate magis aedificant ministri quam concionibus.

Verſe 13. Give attendance to reading] Firſt to reading, and then to exhortation: bringing as a good Scribe, out of a good treaſure, new and old. Father Latimer, notwithſtanding both his years and conſtant pains in preaching, was at his book moſt diligently about two of the clock every morning. A rare example.

Verſe 14. Neglect not the gift] Gods gifts grone under our diſuſe or miſuſe; and God hearing gives them the wings of an Engle; ſo that ſuch may ſay as once Zedekiah did,1 King. 22.[illegible: 1 letter]4. When went the Spirit of the Lord from me to thee? God dries up the arm, and darkens the eye of idle and Idol ſhepherds, Zech. 11.17.

With the laying on of the hands] A cuſtome that came from the Church of the old Teſtament, Gen. 8.14. Levit. 1.4. and 3.2. is laudably uſed to this day in the Ordination of Miniſters, but fooliſhly and ſinfully abuſed by the upſtart-Sectaries.

Verſe 13. Meditate upon theſe things] And ſo digeſt them, turn them in ſuccum & ſanguinem. Let your heart fry a good matter, that your pen may be as the tongue of a ready writer, Pſ. 45.1. and not preſent crude and rude ſtuff. When it was objected to Demoſthenes, that he was no ſudden ſpeaker, but came ever to the Court after premeditation, he anſwered, Se ſi fieri poſſet, dicturum non tantum ſcripta, ſed otiam ſculpta.

Give thy ſelf wholly to them] [non-Latin text not transcribed] Gr. Be thou in them: totus in hoc ſis. It was Mr Perkins his Motto, Verbi Miniſter es, hoc age. Thou art a Miniſter of the Word, make it thy whole buſineſſe.

Verſe 16. Thou ſhalt beth ſave] What an high honour is this to faithfull Miniſters, that they ſhould be ſtiled Saviours in a ſenſe? So Job 33.24. Obad. 21. Jam. 5.21.

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. Comp. 2Thes 2; 1Jn 2:18; Rev 20. From 2Thes 2:6, 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 probability, however, in the supposition that so important a subject was communicated directly by the Holy Ghost to other of the apostles.

Speaketh expressly. In express words, ρητως. 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 to 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. 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. 2Thes 2:3

Some shall depart from the faith. The Greek word here-- αποστησονται, apostesnotai-- is that from which we have derived the word apostate, 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 individual, 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, 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 2Thes 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 men 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. Comp. 1Jn 4:1.

And doctrines of devils. Gr., "Teachings of demons"--διδασκαλιαις δαιμονιων. This may either mean teachings respecting demons, or teachings by demons. This 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. Comp. Jn 15:9,10, 21:16. Instances of the construction where the genitive denotes the object, and should, be translated concerning, occur in Mt 9:35, "The gospel of the kingdom," i.e., concerning the kingdom; Mt 10:1, "Power of unclean spirits," i.e., over or concerning unclean spirits. So, also, Acts 4:9, Rom 16:25, 2Cor 1:5, Eph 3:1, Rev 2:13. Instances of construction where the genitive denotes the agent, occur in the following places: Lk 1:69, "A horn of salvation," i.e., a horn which produces or causes salvation. Jn 6:28, Rom 3:22, 2Cor 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 peculiar views respecting demons. The word here rendered devils is δαιμονια-- demons. This word, among the Greeks, denoted the following things:

(1.) A god or goddess, spoken of the heathen gods. Comp. in New Testament, Acts 17:18

(2.) A 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.

(3.) The souls of men 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. 1.6; Apol. Soc. 4. See Passow.

(4.) To 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, Mt 12:43. Comp. Isa 13:21, 34:14; or they dwell in the air, Eph 2:2. They were regarded as hostile to mankind, Jn 8:44; as able to utter heathen oracles, Acts 16:17; as lurking in the idols of the heathen, 1Cor 10:20, Rev 9:20. They are spoken of as the authors of evil, Jas 2:19. Comp. 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, Lkke 4:33, 8:27, Mt 17:18, Mk 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 heathen 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 heathen would prevail in the Christian church, or that the worship of the heathen gods as such would be set up there.

(2.) An 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.

(3.) Accordance with the prevalent heathen 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 all important influence in favour of mankind. To these beings, the heathen 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 honour of them. They offered sacrifices, and performed rites and ceremonies, to propitiate their favour. 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 fulfilment 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 honours rendered to them--corresponding almost entirely with the reverence paid by the heathen 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. "Q. How do Catholics distinguish between the honour they give to God, and the honour they give to the saints, when they pray to God and the saints? A. Of God alone they beg grace and mercy; and of the saints they only ask the assistance of their prayers. Q. Is it lawful to recommend ourselves to the saints, and ask their prayers? A. 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 men, or that their invocation of them is idolatry, hold an impious opinion." See also Peter Dens' Moral Theology, translated by the Rev. J. 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: "Q. What do you mean by exorcism? A. 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. Q. Has Christ given his church any such power over devils? A. Yes, he has. See Mt 10:1, Mk 3:15, Lk 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.

(a) "in the latter times" Dan 11:35, Mt 24:5-12, 2Pet 2:1 (b) "seducing spirits" Rev 16:14

Speaking lies in hypocrisy. ενυποκρισειψευδολογων. 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"-- ψευδολογων referred to demons, or devils δαιμονιων --in the previous verse. But there are two objections to this. One is, that then, as Koppe observes, the words would have been inverted--ψευδολογωνενυποκρισει. 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 εν, 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

(1.) that many of them are men of eminent learning, and there can be 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.

(2.) Not 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 wrought by the relics of the saints; the liquefying of the blood of St. Januarius, etc. 2Thes 2:9. As the working of these tricks depends wholly on the priesthood, they must know that they are "speaking lies in hypocrisy."

(3.) The 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 practised 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 practise 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 wrought 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 practise 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 win practise 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 found in many other periods of the world--than to any other body of men that ever lived.

Forbidding to marry. That is, "They will depart from the faith through the hypocritical teaching--of those who forbid to marry." 1Thes 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!" Comp. Peter Dens' Moral Theology, pp. 497--500.

And commanding to abstain from meats, etc; The word meat in the Scriptures, commonly denotes food of all kinds, Mt 3:4, 6:26, 10:10; Mt 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 βρωμα 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 9:10, 13:9, Rom 14:15,20, 1Cor 8:8,13. 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. "Q. Are there any other commandments besides the Ten Commandments of God? A. There are the commandments or precepts of the church, which are chiefly six. Q. What are we obliged to do by the second commandment of the church? A. To give part of the year to fast and abstinence Q. What do you mean by fast-days? A. Certain days on which we are allowed but one meal, and forbidden flesh meat. Q. What do you mean by days of abstinence? A. Certain days on which we are forbidden to eat flesh meat; but are allowed the usual number of meals. Q. Is it strictly forbidden by the church to eat flesh meat on days of abstinence? A. 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 diocese 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--339. 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. Comp. Eccl 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.

(a) "received with thanksgiving" Eccl 5:18

For every creature of God is good. Gr., all the creatures, or all that God has created--πανκτισμα: that is, as he made it. Comp. Gen 1:10,12,18,31. It does not mean that every moral agent remains good as long as he is a creature of God, but moral agents, men 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 appellation.

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 any more 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. 1Cor 10:31; Eph 5:20; Php 4:6.

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. Comp. Gen 1:29, 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.

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 word 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 Mk 16:17; having had understanding, in Lk 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, 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.

(a) "nourished up in the words" Jer 15:16, 1Pet 2:2

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 wive's. 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 heathen 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.

(b) (wive's) Tit 1:14 (*) (fables) "senseless fables"

For bodily exercise profiteth little. Marg., 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 unproper, 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 fettered 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. Col 2:23; and comp. 1Cor 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 favourable to health of body, by promoting temperance, industry, and frugality; to clearness and rigour 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 honour 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 men. And yet, with this conviction, men 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 want of our nature for which there might not be found a specific promise in the Bible. Comp. Ps 23:1, 84:11; Php 4:19. Religion promises us needful food and raiment, Mt 6:25-33, Isa 33:16; comfort in affliction, De 33:27, Job 5:19, Ps 46, Heb 13:5 support in old age and death, Isa 46:4, Ps 23:4; comp. Isa 43:2; and a good reputation, an honoured name when we are dead, Ps 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 literal 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," Ps 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 men 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 promise 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 honours 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.

(1) "little" "for a little time" (c) "godliness" 1Timm 6:6 (d) "promise of the life" Ps 84:11

This is a faithful saying. 1Timm 1:1.

For therefore we both labour and suffer reproach. In making this truth known, that all might be saved, or that salvation was offered to all. The labour was chiefly experienced in carrying this intelligence abroad among the Gentiles; the reproach arose chiefly from the Jews for doing it.

Because we trust in the living God. This does not mean, as our translation would seem to imply, that he laboured and suffered because he confided in God, or that this was the reason of his sufferings, but rather that this trust in the living God was his support in these labours and trials, "We labour and suffer reproach, for we have hope in God. Through him we look for salvation. We believe that he has made this known to men, and believing this, we labour earnestly to make it known, even though it be attended with reproaches." The sentiment is, that the belief that God has revealed a plan of salvation for all men, and invites all men to be saved, will make his friends willing to labour to make this known, though it be attended with reproaches.

Who is the Saviour of all men. This must be understood as denoting that he is the Saviour of all men in some sense which differs from what is immediately affirmed: "specially of those that believe." There is something pertaining to them in regard to salvation which does not pertain to "all men." It cannot mean that he brings all men to heaven, especially those who believe--for this would be nonsense. And if he brings all men actually to heaven, how can it be especially true that he does this in regard to those who believe? Does it mean that he saves others without believing. But this would be contrary to the uniform doctrine of the Scriptures. See Mk 16:16. When, therefore, it is said that he "is the Saviour of all men, especially of those that believe, "it must mean that there is a sense in which it is true that he may be called the Saviour of all men, while, at the same time, it is actually true that those only are saved who believe. This may be true in two respects.

(1.) As he is the Preserver of men, (Job 7:20,) for in this sense he may be said to save them from famine, and war, and peril--keeping them from day to day; comp. Ps 107:28;

(2.) as he has provided salvation for all men. He is thus their Saviour, and may be called the common Saviour of all; that is, he has confined the offer of salvation to no one class of men; he has not limited the atonement to one division of the human race; and he actually saves all who are willing to be saved by him.

Specially of those that believe. This is evidently designed to limit the previous remark. If it had been left there, it might have been inferred that he would actually save all men. But the apostle held no such doctrine, and he here teaches that salvation is actually limited to those who believe. This is the speciality or the peculiarity in the salvation of those who actually reach heaven, that they are believers. Mk 16:16. All men, therefore, do not enter heaven, unless all men have faith. But is this so? What evidence is there that the great mass of mankind die believing on the Son of God?

(*) "therefore" "On this account"

These things command and teach. As important doctrines, and as embracing the sum of the Christian system. It follows from this, that a minister of the gospel is solemnly bound to teach that there is a sense in which God is the Saviour of all men. He is just as much bound to teach this, as he is that only those will be saved who believe. It is a glorious truth--and it is a thing for which a man should unceasingly give thanks to God that he may go and proclaim that he has provided salvation for all, and is willing that all should come and live.

Let no man despise thy youth. That is, do not act in such a manner that any shall despise you on account of your youth. Act as becomes a minister of the gospel in all things, and in such a way that men will respect you as such, though you are young. It is clear from this that Timothy was then a young man, but his exact age there is no means of determining. It is implied here,

(1.) that there was danger that, by the levity and indiscretion to which youth are so much exposed, the ministry might be regarded with contempt; and

(2.) that it was possible that his deportment should be so grave, serious, and every way appropriate that the ministry would not be blamed, but honoured. The way in which Timothy was to live so that the ministry would not be despised on account of his youth, the apostle proceeds immediately to specify.

But be thou an example of the believers. One of the constant duties of a minister of the gospel, no matter what his age. A minister should so live, that if all his people should closely follow his example, their salvation would be secure, and they would make the highest possible attainments in piety. On the meaning of the word rendered example, Php 1:27; 1Thes 1:7.

In word. In speech--that is, your manner of conversation. This does not refer to his public teaching--in which he could not probably be an example to them--but to his usual and familiar conversation.

In conversation. In general deportment. See this word explained in Php 1:27.

In charity. Love to the brethren, and to all. 1Cor 13:1 and following.

In spirit. In the government of your passions, and in a mild, meek, forgiving disposition.

In faith. At all times, and in all trials, show to believers by your example, how they ought to maintain unshaken confidence in God.

In purity. In chasteness of life. See 1Timm 5:2. There should be nothing in your intercourse with the other sex that would give rise to scandal. The Papists, with great impropriety, understand this as enjoining celibacy--as if there could be no purity in that holy relation which God appointed in Eden, and which he has declared to "be honourable in all," (Heb 13:4,) and which he has made so essential to the well-being of mankind. If the apostle had wished to produce the highest possible degree of corruption in the church, he would have enjoined the celibacy of the clergy and the celibacy of an indefinite number of nuns and monks. There are no other institutions on the earth which have done so much to corrupt the chastity of the race, as those which have grown out of the doctrine that celibacy is more honourable than marriage.

(a) "Let no man" Tit 2:7,15 (+) "charity" "Love"

Till I come. 1Timm 3:14; 1Timm 3:15.

Give attendance to reading. The word here used may refer either to public or to private reading. See @Ac 13:15 2Co 3:14. Comp. I Esdr. ix. 48.

The more obvious interpretation here is to refer it to private reading, or to a careful perusal of those books which would qualify him for his public work. The then written portions of the sacred volume --the Old Testament--are doubtless specially intended here, but there is no reason to doubt that there were included also such other books as would be useful, to which Timothy might have access. Even those were then few in number, but Paul evidently meant that Timothy should, as far as practicable, become acquainted with them. The apostle himself, on more than one occasion, showed that he had some acquaintance with the classic writings of Greece, Acts 17:28, Tit 1:12.

To exhortation. Rom 12:8.

To doctrine. To teaching--for so the word means. Comp. Rom 12:7.

(++) "attendance" "attention"

Neglect not the gift that is in thee. An important question arises here, to what the word gift refers :--whether to natural endowment; to office; or to some supposed virtue which had been conferred by ordination--some transmitted influence which made him holy as a minister of religion, and which was to continue to be transmitted by the imposition of apostolic hands.--The word which is here used, is rendered gift in every place in which it occurs in the New Testament. It is found in the following places, and with the following significations:-- deliverance from peril, 2Cor 1:11; a gift or quality of the mind, 1Co 7:7; gifts of Christian knowledge or consolation, Rom 1:11; 1Cor 1:7; redemption or salvation through Christ, Rom 5:15,16; Rom 6:23, 11:29; the miraculous endowments conferred by the Holy Spirit, Rom 12:6, 1Cor 12:4,9,28,30,31; and the special gift or endowment for the work of the ministry, 1Timm 4:14, 2Ti 1:6, 1Pet 4:10. The gift then referred to here was that by which Timothy was qualified for the work of the ministry. It relates to his office and qualifications -to every thing that entered into his fitness for the work. It does not refer exclusively to any influence that came upon him in virtue of his ordination, or to any new grace that was infused into him by that act, making him either officially or personally more holy than other men, or than he was before--or to any efficacy in the mere act of ordination--but it comprised the whole train of circumstances by which he had been qualified for the sacred office, and recognised as a minister of religion. All this was regarded as a gift, a benefit, or favour, χαρισμα,--and he was not to neglect or disregard the responsibilities and advantages growing out of it. In regard to the manner in which this gift or favour was bestowed, the following things are specified.

(1.) It was the gift of God, 2Ti 1:6. He was to be recognised as its source; and it was not therefore conferred merely by human hands. The call to the ministry, the qualifications for the office, and the whole arrangement by which one is endowed for the work, are primarily to be traced to him as the source.

(2.) It was given to Timothy in accordance with certain predictions which had existed in regard to him--the expectations of those who had observed his qualifications for such an office, and who had expressed the hope that he would one day be permitted to serve the Lord in it.

(3.) It was sanctioned by the laying on of the hands of the Presbytery. The call of God to the work thus recognised by the church, and the approbation of the Presbytery expressed by setting him apart to the office, should be regarded by Timothy as a part of the "gift" or benefit (charisma) which had been conferred on him, and which he was not to neglect.

(4.) An additional circumstance which might serve to impress the mind of Timothy with the value of this endowment, and the responsibility of this office, was, that Paul himself had been concerned in his ordination, 2Ti 1:6. He who was so much more aged, (2Ti 4:6,7); he who had been a father to him, and who had adopted him and treated him as a son, had been concerned in his ordination; and this fact imposed a higher obligation to perform aright the functions of an office which had been conferred on him in this manner. We are not to suppose, therefore, that there was any mysterious influence--any virus--conveyed by the act of ordination, or that that act imparted any additional degree of holiness. The endowment for the ministry; the previous anticipations and hopes of friends; and the manner in which he had been inducted into the sacred office, should all be regarded as a benefit or favour of a high order, and as a reason why the gift thus bestowed should not be neglected--and the same things now should make a man who is in the ministry deeply feel the solemn obligations resting on him to cultivate his powers in the highest degree, and to make the most of his talents.

Which was given thee by prophecy. That is, the prophetic declarations and the hopes of pious friends in regard to your future usefulness, have been among the means by which you have been introduced to the ministry, and should be a reason why you should cultivate your powers, and perform faithfully the duties of your office. 1Timm 1:18.

With the laying on of the hands of the presbytery. It was common to lay on the hands in imparting a blessing, or in setting apart to any office. See Mt 19:15, Mk 6:5, Lk 4:40, 13:13, Lev 8:14, Nu 27:23 Acts 28:8, 6:6, 8:17, 13:3. The reference here is undoubtedly to the act by which Timothy was set apart to the office of the ministry. The word rendered presbytery--πρεσβυτεριον, occurs only in two other places in the New Testament--Lk 22:66, where it is rendered elders and Acts 22:5, where it is rendered "estate of the elders." It properly means an assembly of aged men; council of elders. In Lk 22:66, Acts 22:5, it refers to the Jewish sanhedrim. Mt 5:22. In the passage before us, it cannot refer to that body--for they did not ordain men to the Christian ministry--but to some association, or council, or body of elders of the Christian church. It is clear from the passage

(1.) that there was more than one person engaged in this service, and taking part in it when Timothy was ordained, and therefore it could not have been by a prelate or bishop alone.

(2.) That the power conferred, whatever it was, was conferred by the whole body constituting the Presbytery--since the apostle says that the "gift" was imparted, not in virtue of any particular power or eminence in any one individual, but by the "laying on of the hands of the Presbytery."

(3.) The statement here is just such a one as would be made now respecting a Presbyterian ordination; it is not one which would be made of an Episcopal ordination. A Presbyterian would choose these very words in giving an account of an ordination to the work of the ministry; an Episcopalian would not. The former speaks of an ordination by a Presbytery; the latter of ordination by a Bishop. The former can use the account of the apostle Paul here as applicable to an ordination without explanations, comments, new versions, or criticisms; the latter cannot. The passage, therefore, is full proof that, in one of the most important ordinations mentioned in the New Testament, it was performed by an association of men, and not by a Prelate; and, therefore, that this was the primitive mode of ordination. Indeed, there is not a single instance of ordination to an office mentioned in the New Testament which was performed by one man alone. See this passage examined at greater length in my "Inquiry into the Organization and Government of the Apostolic Church" [pp. 221--238. London edition.]

(a) "Neglect not" 2Ti 1:6 (b) "given thee by prophecy" 1Timm 1:18 (c) "laying on of the hands" Acts 13:3

Meditate upon these things. Upon the train of events by which you have been led into the ministry, and upon the responsibilities and duties of the office. Let your mind be deeply impressed with these things; make them the subject of profound and serious thought.

Give thyself wholly to them. Gr., "Be in them"--a phrase similar to that of Horace--totus in illis. The meaning is plain. He was to devote his life wholly to this work. He was to have no other grand aim of living. His time, attention, talents, were to be absorbed in the proper duties of the work. He was not to make that subordinate and tributary to any other purpose, nor was he to allow any other object to interfere with the appropriate duties of that office. He was not to live for money, fame, or pleasure; not to devote his time to the pursuits of literature or science for their own sakes; not to seek the reputation of an elegant or profound scholar; not to aim to be distinguished merely as an accomplished gentleman, or as a skilful farmer, teacher, or author. Whatever was done in any of these departments, was to be wholly consistent with the direction, εντουτοιςισθι--"be in these things"-- be absorbed in the appropriate duties of the ministerial office. It may be remarked here that no man will ever make much of himself, or accomplish much in any profession, who does not make this the rule of his life. He who has one great purpose of life to which he patiently and steadily devotes himself, and to which he makes everything else bend, will uniformly rise to high respectability, if not to eminence. He who does not do this, can expect to accomplish nothing.

That thy profiting. Gr. Thy going forward; that is, thy advancement or progress. A minister of the gospel ought to make steady improvement in all that pertains to his office. No man ought to be satisfied with present attainments.

To all. Marg., in all things. The margin is the more correct rendering, but either of them makes good sense. It should be apparent to all persons who attend on a stated preaching of a minister of the gospel, that he is making steady advances in knowledge, and wisdom, and piety, and in all things that pertain to the proper performance of the duties of his office. If a man really makes progress, it will be seen and appreciated by others; if he does not, that will be as well understood by his hearers.

(1) "appear to all" "in all things"

Take heed unto thyself. This may be understood as relating to everything of a personal nature that would qualify him for his work. It may be applied to personal piety; to health; to manners; to habits of living; to temper; to the ruling purposes; to the intercourse with others. In relation to personal religion, a minister should take heed

(1.) that he has true piety; and

(2.) that he is advancing in the knowledge and love of God. In relation to morals, he should be upright; to his intercourse with others, and his personal habits, he should be correct, consistent, and gentlemanly, so as to give needless offence to none. The person of a minister should be neat and cleanly; his manners such as will show the fair influence of religion on his temper and deportment; his style of intercourse such as will be an example to the old and the young, and such as will not offend against the proper laws of courtesy and urbanity. There is no religion in a filthy person; in uncouth manners; in an inconvenient and strange form of apparel; in bad grammar, and in slovenly habits--and to be a real gentleman should be as much a matter of conscience with a minister of the gospel as to be a real Christian. Indeed under the full and fair influence of the gospel, the one always implies the other. Religion refines the manners--it does not corrupt them; it makes one courteous, polite, and kind--it never produces boorish manners, or habits that give offence to the well-bred and the refined.

And unto the doctrine. The kind of teaching which you give, or to your public instructions. The meaning is, that he should hold and teach only the truth, he was to "take heed" to the whole business of public instruction that is, both to the matter and the manner. The great object was to get as much truth as possible before the minds of his hearers and in such a way as to produce the deepest impression on them.

Continue in them. That is, in these things which have been specified. He was ever to be found perseveringly engaged in the performance of these duties.

For in doing thou shalt both save thyself. By holding of the truth, and by the faithful performance of your duties, you will secure the salvation of the soul. We are not to suppose that the apostle meant to teach that this would be the meritorious cause of his salvation, but that these faithful labours would be regarded as an evidence of piety, and would be accepted as such. It is equivalent to saying, that an unfaithful minister of the gospel cannot be saved; one who faithfully performs all the duties of that office with a right spirit, will be.

And them that hear thee. That is, you will be the means of their salvation. It is not necessary to suppose that the apostle meant to teach that he would save all that heard him. The declaration is to be understood in a popular sense, and it is undoubtedly true, that a faithful minister will be the means of saving many sinners. The assurance furnishes a ground of encouragement for a minister of the gospel. He may hope for success, and should look for success. He has the promise of God that if he is faithful he shall see the fruit of his labours; and this result of his work is a sufficient reward for all the toils, and sacrifices, and self-denials of the ministry. If a minister should be the means of saving but one soul from the horrors of eternal suffering and eternal sinning, it would be worth the most self-denying labours of the longest life. Yet what minister of the gospel is there, who is at all faithful to his trust, who is not made the honoured instrument of the salvation of many more than one? Few are the devoted ministers of Christ who are not permitted to see evidence even here, that their labour has not been in vain. Let not, then, the faithful preacher be discouraged. A single soul rescued from death will be a gem in his eternal crown brighter by far than ever sparkled on the brow of royalty.

(a) "heed" Eze 44:24 (b) "save themselves" Jas 5:20

As if our apostle had said, "Although the mystery of godliness, the doctrine of Christianity, be so clearly revealed, and fully confirmed, yet the spirit of prophecy has very plainly told us, that in the latter times some shall depart from the faith once embraced by them, either in whole or in part; turning apostates, by giving heed to impostures and doctrines of men, teaching erors suggested by devils, who cover their lies with hypocritical pretences, and are men of hardened hearts, seared consciences, profligate lives, forbidding some, whom they have seduced, to marry, and commanding them to abstain from meats, which God hath created to be received with thanksgiving by them which do believe and know the truth."

Observe here, 1. That the apostasy and defection of a considerable part of the Christian church in the latter times was foreseen and foretold very long before it came to pass: by Daniel, say some, Dan 11:28,38 &c. by St. Paul, say others, in his second epistle to the Thessalonians; and in his first epistle to Timothy, the Spirit speaketh expressly, that some shall depart from the faith, that is, from the doctrine of the faith received; which we know the church of Rome has most notoriously done.

Observe, 2. The cause of this apostasy and defection from Christianity, Giving heed to seducing spirits, and doctrines of devils.

Quest. But what is here meant by doctrines of devils?

Ans. These (says our reverend archbishop Tillotson) can be no other doctrines than those tending to idolatry, which the scripture every where doth in a particular manner ascribe to the devil, as the inventor and promoter of; therefore he tells us, that, in some ancient copies, the words run thus: In the latter times some shall apostatize from the faith; for they shall worship the dead, having regard to doctrines of devils:-- so that the particular kind of idolatry into which some part of the Christian church should apostatize, is here pointed out, namely, that they should worship souls departed, or the spirits of dead men, which was part of the heathen idolatry, into which the people of Israel did frequently relapse; these departed souls were called Daemons, and were esteemed a middle sort of divine powers, between the supreme gods and mortal men, whose office it was to be agents and mediators between the gods above and men below; thus is the holy city trodden down by the Gentiles, that is, overwhelmed with the Gentiles' idolatry.

Observe, 3. The persons revolting, who they are foretold to be; not all, but, but some only: In the latter days, some shall depart from the faith; not the whole visible church, but a very great and considerable part of it.

Learn thence, That the true church of Christ was never wholly extinguished, nor the light of the gospel ever quite put out, no, not in the greatest darkness, that ever was, to overwhelm it; some (only) and not all, that shall depart from the faith.

Observe, 4. The persons described who should be the occasion of this apostasy and revolt: namely, such as speak lies in hypocrisy, and have seared consciences, that is, such stupid consciences as have lost the sense of good and evil, and no longer do their office. These lies, which the apostate church of Rome is guilty of, the profound Mr. Mede styles, "Lying miracles, fabulous legends of the acts of saints and sufferings of martyrs, counterfeit writings under the name of the first and best antiquity."

Lord! who could have coined or believed such monstrous stuff as the popish legends are fraught with, but such as are cauterized, past all feeling and tenderness both of conscience and sense itself.

Observe, 5. The doctrines discovered which these apostates would teach, namely, the forbidding marriage to some, and enjoining abstinence from some meats as unlawful and unclean to others, both which are called doctrines of devils, that is, wicked and devilish doctrines.

Learn thence, That the Popish doctrine forbidding marriage, not absolutely to all, but with restrictions and limitation to some, to wit, their clergy, and all such as shall enter into holy orders, is a devilish and wicked doctrine: for it forbids that which the word alloweth, nay, in some cases commandeth, Marriage is honourable in all, and the bed undefiled; Heb 13:4 if honourable in all, then surely lawful for all; under the Old Testament, the prophets, priests, and Levites, did marry; under the New, the ministers of God have a power to marry; Have we not power to lead about a sister, a wife? 1Cor 9:5 And that they made use of their power is evident from the following words, as well as other apostles and Cephas.

The other wicked doctrine concerning meats is also found in the church of Rome, who by a law to oblige some orders of men, as monks, to abstain from certain meats reducing them thereby from Christian liberty to a conformity to the legal rites, which may well by reckoned as an apostasy from the Christian faith; for although St. Paul, Rom 14:1-23 doth allow the forbearance of some sorts of meats to avoid scandal, yet he doth no where condemn the eating of them as unclean: the doctrine therefore of the church of Rome, forbidding to marry, and commanding to abstain from meats, is wicked and devilish.

Here our apostle assigns a reason why Christians are not forbidden under the gospel to abstain from particular meats, namely, because the distinction of meats (clean and unclean) is taken away, and every creature of God is good in itself, and clean to us, and nothing to be refused, as unlawful or unclean, if it be received thankfully from God's hand: For it is sanctified by the word, that is, by the gospel; it is made clean to us, that having taken off the difference of meats, and to the pure made all things pure.

Note here, 1. The quality of all God's creatures as they come from him, and are given to us, Every creature of God is good.

Note, 2. The use of God's creatures consisting in their lawfulness unto us, and our liberty unto them, Nothing is to be refused; so that there is no sin in the use of them, nor no religion in the forbearing of them, or abstaining from them; this liberty was given us by God, and restored by Christ, therefore we must not suffer our Christian liberty to be impeached by Judiasm.

Note, 3. A condition necessary on our part, lest the creatures, otherwise good and lawful, should become unto us evil and hurtful, and that is, thankfulness: If it be received with thanksgiving, with the thankfulness of the heart expressed by the language of the lips.

Note, 4. The way and means by which the creatures become clean and sanctified to us; namely, by the word of God and prayer.

1. By the word of God; here observe, a threefold word of God, by which the creature is sanctified, namely, the word of donation, the word of benediction, and the word of promise. By the first he bestows his creatures upon us, by the second he blesses the creatures to us, and by the third he confirms his blessing in Christ; in whom, and by whom, we have a covenant right unto, and a sanctified use of, all the mercies which we do enjoy.

2. By prayer; namely, as it obtains from God, first, a right improvement, and secondly, a comfortable enjoyment of all that we do receive; or thus, the creature is sanctified to us by prayer in the procurement of it, in the fruition of it, in the review and recognition of it, and God's mercy in it, with thanksgiving and praise, loving it after God, and for God, and in subordination to God. Thus then is every creature of God good, and nothing to be refused, being sanctified by the word of God and prayer.

Our apostle proceeds from this verse to the end of the chapter, to lay several directions before Timothy with reference to his ministerial office.

The first of which is that he suggest unto, or put the brethern in remembrance of, those things which the apostle had taught him, in order to their preservation from the peril and poison of these imposters; thus doing, he would approve himself a good minister of Jesus Christ, and one nourished up with the sincere doctrine of the gospel.

Here note, That the ministers of the gospel are in the first place ministers or servants of Jesus Christ; secondarily, and in subserviency, they are ministers of the church; as a nobleman's servant employed by him to distribute wages, or appoint work to the inferior servants, is secondarily a minister to the servants, but primarily a servant to the lord.

The second duty that Timothy is exhorted to, is the avoiding and rejecting the doctrines of abstinence from meats and marriage, and to regard them no more than an old woman's tale and to exercise himself unto real godliness.

Note here, Something that Timothy must forbear, and something that he must follow after: he must forbear and refuse profane old wives' fables; if thou wilt not swim down the tide of these apostatizing times, take heed of steering thy course by profane, though ancient, customs, refuse them with scorn, and reject them with anger; one way to prevent apostasy, is to refuse ungrounded antiquity; that which Timothy is exhorted to follow after, is real godliness; this is his duty, both as a minister, and as a member of Jesus Christ: real godliness ought to be minded as every man's especially every minister's, chief and principal business; religion must be our chief occupation.

By bodily exercise he meaneth corporal austerities, abstinence from meats and marriage; all the external exercises of religion; these do profit a little, though but a little, in comparsion of the profit of godliness.

Where note, That fastings, humiliations, and watchings, with other bodily exercises, which serve to bring down the pride and wantonness of the body, have their proper and necessary use, and are expressive of a just revenge which a sinner takes upon himself for former excesses; they are, when wisely managed, what God accepts, but the least that God expects from us: Bodily exercise profiteth little.

But observe, The universal usefulness of godliness to all the purposes of life, Godliness is profitable to all things.

1. It is profitable to make a man rich, to help him to get and increase an estate; because it makes a man wise and prudent, diligent and industrious, thrifty and frugal.

2. It is profitable to make a man renowned as well as rich; it is the only way to attain a good name and reputation: the godly man is a worthy and excellent man, and he is an useful and servicable man, and such do seldom miss of a good reputation in the world; those that want goodness themselves, will yet commend it in others.

3. It is profitable for pleasure, as well as for riches and honour; for a life of religion doth increase the relish and sweetness of all our sensible enjoyments, so far is it from abridging us of any earthly delights: and besides, it adds to us a world of pleasures of its own; thus godliness is profitable unto men in all things, having the promise of happiness both in this life, and that which is to come, annexed to it.

Note, That this phrase of a faithful saying, and worthy of all acceptation, used here, was used before, 1Tim 1:15. That Christ came into the world to save sinners.

Learn thence, That this proposition, that Jesus Christ came into the world to save sinners, and this, that such sinners as of ungodly will become godly, and persevere in the practice of godliness, shall be happy in the life that now is, and that which is to come; these two propositions are faithful and remarkable sayings, worthy of the acceptation of all reasonable creatures.

Note farther, that the belief of this proposition, that godliness has the promise of this and the next life, will cause all Christians, as it did St. Paul, to labour in the work of God, to suffer reproach in the cause of God, and this without weariness and fainting.

Note, lastly, The title given to Almighty God, The Saviour of all men; that is, the preserver of all men, but especially of all good men, when their temporal preservation conduces most to the advantage of his glory and their good: or if it be understood of eternal salvation, we must take it thus; that he publishes and proclains, offers and tenders, salvation to all men, although believers only are actually saved, because they only accept the offers and conditions of salvation.

Still our apostle proceeds in farther direction and advice to Timothy, both as to his preaching and his practice, both as to his doctrine and conversation.

1. As to his preaching, he requires it to be done with due authority: These things command and teach, that is, these things teach commandingly, and with a necessary authority; the ministers of God speak from God, therefore may command from God.

2. As to his conversation, he exhorts him to exercise such a becoming gravity in his deportment, that, though he was very young, none might despise him or his function because of his youth: where piety and modesty meet in young ministers, it will preserve their youth from contempt; and where levity and vanity are found, it will expose not only youth, but gray hairs also, to contempt and scorn.

3. He directs them to be not only a precedent to all ministers, but a pattern to all believers: Be thou an example of the believers, and that,

1. In word, or speech; look that thy discourse be wise and instructive, not idle and impertinent, much less frothy and profane, but let something for edification always drop from thy lips.

2. In conversation, look that thy gravity be beyond thy years, make up in thy deportment what is wanting in thy age observe a just equality, neither too amusing nor too prostrate, behave not thyself neither above nor below thyself.

3. In charity, show benevolence and exercise beneficence towards all mankind, according to thy ability and opportunity: nothing gives a minister a greater advantage for the success of his labours than charitable distributions; this gives us a throne in the hearts of our people, when wisely managed.

4. In spirit, that is, in zeal and warmth of spirit, in fervency and affection, in an active and sprightly zeal for the glory of God and the good of souls, such a zeal as may render thee industrious in feeding, governing, and instructing thy flock.

5. In faith, that is, in fidelity to, and constancy in, the true religion, not enduring either to be huffed or wheedled out of the truth; for it is a sacred depositum, an holy treasure, which we must transmit to our posterity, as our forefathers did to us with their precious blood.

6. In purity, in chastity and cleanliness, abstaining from sensual lusts, from wantonness and worldly-mindedness; choose spiritual delights now, for they are the entertainment which we must live upon to eternal ages.

By all this we see how much it is in a minister's own power to procure a due esteem to himself, at least to prevent his own contempt, since an holy and exemplary deportment, faithful and constant labours, never fail to do that in some measure: but if we fail here, what other methods soever we use, we shall find God making good his threatening, 1Sam 2:30, that they which despise him shall be lightly esteemed; nor will any titles, dignities, or pre- eminences above others, secure the guilty from the efficacy of this curse, which will cleave to their persons, yea, to their memories, like a girdle to their loins.

St. Paul, being uncertain when he should see this young labourer again, adds farther instructions to those already given him.

And here, 1. He requires him to give attendance to reading, that is, be diligent in private reading the holy scriptures, to enable him to teach, instruct, and exhort others, what they ought to believe and know, and what they ought to practise and do.

Where note, That the illuminations and teachings of the Holy Spirit must not take off any ministers from reading and studying the holy scriptures, but we must fit ourselves the better thereby to exhort, direct, and instruct others.

2. He stirs up and exhorts Timothy not to neglect, but to excite, to use, and diligently improve, those eminent gifts which were given him by prophecy, that is, according to the foregoing prophecies concerning him, and by laying on of the hands of the presbytery, when he was ordained.

Where note, That the ceremony of laying on of hands in ordination, is very ancient and apostolical; not accidental or indifferint, but a very necessary rite in the performance of that service; neglect not the gift which was given thee, with the laying on of the hands of the presbytery.

Note, 2. That persons ordained ought, with great care and diligence, to stir up the gifts of God's Holy Spirit conferred upon them; for negligence quenches the Spirit of God in them.

He exhorted him to read the scriptures before, now to meditate upon what he read.

Where note, That if those who were inspired, and divinely qualified, must yet read, meditate, study hard, and employ their whole time to fit themselves for the ministerial work, what shall we think of the ignorance and impudence of our lay-preachers, who, without any such divine qualification, or without any call or commission, without giving themselves wholly to these things, dare presume to teach the scriptures, when they never understood them; nay, can hardly read them!

Meditate on these things, and give thyself wholly to them. Be in them, says the original, lay out thy whole strength and time in studying God's will, and making known thy people's duty.

Three things are here explicitly condemned in persons set apart for the holy function.

1. Sloth and negligence; it is a painful service we are engaged in, and woe unto us if we be slothful in business, if we be sparing of our pains for fear of shortening our days, and hastening our end; verily the lamp of our lives can never burn out better than in lighting others to heaven.

2. Worldly-mindedness, 1Pe 5:2 feed the flock, but not for filthy lucre: the spiritual man must not so mind earthly things as to make them his principal aim and scope; for if so, he will act accordingly, and defeat all the ends of his ministry. The apostles had no settled maintenance, but their subsistence to seek: yet were wholly in these things. How much should we be so now, who have our maintenance, but their subsistence to seek: yet were wholly in these things. How much should we be so now, who have our maintenance legally secured! How should we seek the kingdom of God, and the welfare of our people's souls, seeing all other things are added to us, in measure, though not in excess!

3. Incumbrance by worldly business: he that must give himself wholly to these things, what leisure can he find for magistracy, for managing law-suits, for farming of lands, and for secular concerns: we cannot make a business of two things so widely different from each other.

Can we be spiritual persons, and yet mere seculars in our thoughts and care?

Well therefore might St. Paul say to Timothy, But thou, O man of God, flee these things, 1Tim 6:11

Observe lastly, The reason which the apostle subjoins why he would have Timothy do all this: That his profiting may appear to all men; he must read, meditate, pray, and study, that he may improve and profit himself; though he was inspired, yet he must rely upon the Spirit's assistance without his own endeavors: and his improvement by study must appear not barely to himself, but to others, to his people as well as himself, yea, to all persons; his growth and improvement by study and exercise must be so conspicuous, that all his flock may bear witness to it, and bless God for it. Meditate on these things, and give thyself wholly to them, that thy profiting may appear unto all men.

As if the apostle had said, "Have a special regard to the piety of thy life, and to the purity of thy doctrine, and this continually; so shalt thou do what lieth in thee, to save both thine own soul, and the souls of all thy people."

1. Take heed unto thyself. Our lives must be such as become ministers of God, and preachers of righteousness; for the eyes of God and the whole world are upon us; the observing eye of God, the censorious and insidious eye of the world, who will charge the miscarriages of a single person upon the whole order, and condemn all for the faults of one: therefore let every one take heed unto himself; the honour of our profession requires it, the conscience of our duty challenges it, a due regard to the glory of God and our own reputation commands it.

2. Take heed unto thy doctrine, that it be the pure and uncorrupted word of God, expounded agreeably to the sense of the ancient church, and of our own church in particular, which has with the greatest care followed the ancient pattern: many errors are abroad in the world, which have adulterated the truths of the gospel; it is therefore prudential and necessary, that the ministers of God keep at a great distance from every opinion which looks like heretical, and not to come within the reach of suspicion: it is not enough for us to be innocent, unless we appear so.

Note farther, The order of the words: St. Paul bids Timothy first to take heed of his life, and next to his doctrine; not first to his doctrine, and then to his life: Take heed to thyself, and to thy doctrine. Because the success of our doctrine depends upon the goodness of our lives; it is this must render our doctrine operative and effectual; this is the principal thing; we must do as well as teach: for who will believe him in the pulpit, who contradicts himself in his conversation? therefore take heed to thyself and to thy doctrine.

Note lastly, The great benefit of this course, and the blessed advantage of it: we shall save ourselves, deliver our own selves by our diligence and care; for the faithful nurse shall be paid, though the child die at the breast; and not only ourselves, but our people also; them that hear us: that is, "We shall do our utmost, and all that lieth in us, to save the souls that are committed to us, that they may be our crown of rejoicing, in the presence of our Lord Jesus Christ, at his coming." God will pronounce us pure and innocent from the blood of all men; and if our people perish, their blood will be upon their own heads; which God avert for his mercy's sake. Amen.