1 Timothy 4:1-16

EXPOSITION

1 Timothy 4:1

But for now, A.V.; saith for speaketh, A.V.; later for the latter, A.V.; fall away for depart, A.V. The Spirit saith expressly ( ῥητῶς); only here in the New Testament, and very rare in classical Greek. But the adjective ῥητός, in the sense of something "laid down," "definite.... expressly mentioned," is common. It was, doubtless, on account of these prophetic warnings of a falling away from the faith, that the apostle gave the preceding heads of Christian doctrine in such a terse and tangible form, and laid such a solemn charge upon Timothy. (For examples of these prophetic utterances, see Acts 11:28; Acts 13:2; Acts 20:23; Acts 21:11; 1 Corinthians 12:8; 1 Corinthians 14:1-40. '30, 32, etc.) Shall fall away ( ἀποστησονται). So St. Paul says (2 Thessalonians 2:3) that the day of Christ will not be, "except the falling away ( ἡ ἀποστασία) come first" (comp. Hebrews 3:12). The faith; objective (see 1 Timothy 3:9 and 1 Timothy 3:16, note). This "falling away" is to take place ἐν ὑστέροις καιροῖς; not, as in the R.V., in "later times," but as in the A.V., "the latter times." The adjective ὕστερος is only found here in the New Testament. But in the LXX. (e.g. 1 Chronicles 29:29; Jeremiah 1:19; Jeremiah 27:17, LXX.), ὕστερος means "the last," as opposed to "the first." And so the adverb ὕστερον always in the New Testament (see Matthew 4:2; Matthew 21:37; Matthew 26:60; or more fully ὕστερον πάντεν, Matthew 22:27). Here, therefore, ἐν ὑστεροις καιροῖς is equivalent to ἐν ταῖς ἐσχάταις ἡμέραις (Acts 2:17) and ἐν ἐσχάταις ἡμέραις (2 Timothy 3:1; comp. James 5:3; 1 Peter 1:5; 2 Peter 3:3; Jud 2 Peter 1:18). It should be observed that in all these passages there is no article. Giving heed ( προσέχοντες); as in 1 Timothy 4:13; in 1 Timothy 1:4; Titus 1:14; Acts 8:6, and elsewhere. Seducing spirits ( πνεύμασι πλάνοις). Such were the "lying spirits" who deceived ( ἠπάτησαν) Ahab to his destruction (2 Kings 22:1-20:22). πλάνος, seducing, is not elsewhere found in the New Testament as an adjective (see Matthew 27:63; 2 Corinthians 6:8; 2 John 1:7, in all which places, however, it is almost an adjective). The idea is "causing to wander," or "go astray." St. John warns his people against such deceiving spirits (John 4:1-6). He calls them generically πνεύμα τῆς πλάνης, "the spirit of error." Doctrines of devils; i.e. teachings suggested by devils. So the unbelieving Jews suggested that John the Baptist had a devil (Luke 7:33), and that our Lord himself had a devil (John 7:20; John 8:48, John 8:52; John 10:19).

1 Timothy 4:2

Through the hypocrisy of men that speak lies for speaking lies in hypocrisy, A.V.; branded in their own conscience as with for having their conscience seared with, A.V. Through the hypocrisy of men, etc. The construction is rather obscure, as the most obvious way of construing is that of the A.V., where ψευδόλογων must agree with δαιμονίων. But then the clause, "having their conscience seared with a hot iron," does not suit "devils." It is therefore, perhaps, best to translate the clause as the R.V. does, and to explain, with Bishop Ellicott, that the preposition ἐν, which precedes ὑποκρίσει, defines the instrument by which they were led to give heed to seducing spirits, viz. the hypocritical preterites of the men who spake lies, and whose consciences were seared. If ψευδολόγων agrees with δαιμονίων, we must conceive that St. Paul passes insensibly from "the devils" to the false teachers who spake as they taught them. In the Gospels, the speech of the devils, and of those possessed by devils, is often interchanged, as e.g. Luke 4:33, Luke 4:34, Luke 4:41; Mark 1:23, Mark 1:24. Men that speak lies ( ψευδολόγω); only found here in the New Testament, but occasionally in classical Greek. Branded ( κεκαυτηριασμένων); here only in the New Testament, but used in Greek medical and other writers for "to brand," or "cauterize;" καυτήρ and καυτήριον, a branding-iron. The application of the image is somewhat uncertain. If the idea is that of "a brand," a mark burnt in upon the forehead of a slave or criminal, then the meaning is that these men have their own infamy stamped upon their own consciences. It is not patent only to others, but to themselves also. But if the metaphor is from the cauterizing a wound, as the A.V. takes it, then the idea is that these men's consciences are become as insensible to the touch as the skin that has been cauterized is. The metaphor, in this case, is somewhat similar to that of πωρόω πώρωσις. The latter interpretation seems to suit the general context best, and the medical use of the term, which St. Paul might have learnt from Luke. The emphasis of τῆς ἰδίας, "their own conscience," implies that they were not merely deceivers of others, but were self-deceived.

1 Timothy 4:3

Created for hath created, A.V.; by for of, A.V.; that for which, A.V. Forbidding to marry. This is mentioned as showing itself first among the Essenes and Therapeutic by Josephus ('Bell. Jud.,' it. 8.2, and 'Ant. Jud,' 18., 1.5). It became later a special tenet of the Gnostics, as stated by Clem. Alex., 'Strom.,' 3.6; Irenaeus, "Haer.," 1.22, etc. (quoted by Ellicott). See other quotations in Pole's Synopsis. Commanding to abstain from meats; βρωμάτων (1 Corinthians 8:8; Hebrews 9:10; comp. βρώσει, Colossians 2:16; Romans 14:17). The word "commanding" has to be supplied from the preceding κωλυόντων, "commanding not." Some of the sects prohibited the use of animal food. A trace of this asceticism in regard to food is found in Colossians 2:16, Colossians 2:21, Colossians 2:23. The chief passages relating to it are those referred to above from Josephus: γάμου ὑπεροψία παρ αὐτοῖς, "They despise marriage;" ἐσσαίων οὐδεὶς ἄγεται γυναῖκα, "None of the Essenes marry"; "Gens sine ulla femina, venere abdicata"—"A people without a single woman, for they renounce marriage" (Plin., 'Nat. Hist.,' 5.15). As regards their food, Bishop Lightfoot says, "The Essene drank no wine; he did not touch animal food. His meal consisted of a piece of bread, and a single mess of vegetables". Professor Burton (in Kitto's 'Cyclopaedia,' art. "Gnosticism') says of the later Gnostics that, from their principle of the utter malignity of matter, and the elevating nature of γνῶσις, two very opposite results ensued—one that many Gnostics led very profligate lives; the other that many practiced great austerities in order to mortify the body and its sensual appetites. Some of our modern Eneratites, in their language concerning the use of wine and beer, approach Gnosticism very closely. To be received ( εἰς μετάληψιν); a classical word, but only found here in the New Testament, not used by the LXX. With thanksgiving. Observe the identity of thought with Romans 14:6. These passages, together with our Lord's action at the last Supper (Luke 22:17, Luke 22:19), at the multiplication of the loaves and fishes (Luke 9:16), and St. Paul's on board ship (Acts 27:35), are conclusive as to the Christian duty of giving thanks, commonly called "saying grace" at meals. The truth (see 1 Timothy 3:15; John 18:37; Ephesians 4:21, etc.).

1 Timothy 4:4

Is to be rejected for to be refused, A.V. Nothing is to be rejected. The A.V., "nothing to be refused," manifestly uses "nothing" in its adverbial sense ("in no degree," "not at all," Johnson's 'Dict.'), as οὐδέν in Greek is also commonly used (Liddell and Scott). In fact, it is very difficult to construe the passage as the R.V. does. To say "nothing is to be rejected if it is received," is scarcely sense. But to say that every creature of God is good (and on that account not to be rejected) if it is received with thanksgiving is very good and edifying sense. Creature ( κτίσμα). The form commonly used by St. Paul is κτίσις (Romans 8:20, Romans 8:21, Romans 8:22; 2 Corinthians 5:17, etc.). But κτίσμα stands by the side of κτίσις, like βρῶμα by the side of βρῶσις ὅραμα by the side of ὅρασις πόμα by the side of πόσις, and many more. The form κτίσμα is found in James 1:18; and twice in Revelation. Good ( καλόν); with reference to Genesis 1:10, Genesis 1:12, etc. To be refused ( ἀπόβλητον); only here in the New Testament, but found in classical Greek, and not uncommon in the LXX. and other Greek versions, for that which is "unclean," or "abominable." If it be received with thanksgiving. This clearly refers to "every creature of God," and is the condition on which it is good in relation to the receiver. Nothing can be clearer or more certain than that the apostle is not arguing against the Manichean doctrine of the evil of matter, or the works of the Demiurge, but against Jewish scruples about meats. "Every creature of God," he says, "is good"—words which would have no force if the creatures in question were not admitted to be the works of God, but thought to be the works of the Demiurge. But applied to the Jewish scruples, the words are perfectly relevant. Every creature of God is good, and on no account to be treated as common or unclean (Acts 10:15, Acts 10:28), provided only that it be received with thanksgiving.

1 Timothy 4:5

Through for by, A.V. It is sanctified through the Word of God. Considerable difference of opinion prevails among commentators as to the precise meaning of this verse, especially of the phrase, "the Word of God." Some refer to Genesis 1:4, Genesis 1:10, Genesis 1:12, etc.; others to Genesis 1:29; Genesis 9:4, as containing the original grant of meats for the use of man; others to the scriptural phrases embodied in the words of the ἐντεύξις, the prayer of thanksgiving. Another possible reference would be to the Word of God recorded in Acts 10:13, Acts 10:15, Acts 10:28, by which that which had previously been unclean was now made clean or holy; or, lastly, it might mean "the blessing of God" given in answer to the "prayer" on each occasion, which suits well the present tense, ἁγιάζετι. Prayer ( ἐντευξις; see 1 Timothy 2:1, note).

1 Timothy 4:6

Mind for remembrance, A.V.; Christ Jesus for Jesus Christ, A.V. and T.R.; nourished for nourished up, A.V.; the faith for faith, A.V.; the good for good, A.V.; which thou hast followed until now for whereunto thou hast attained, A.V. If thou put the brethren in mind of these things ( παῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς); if thou suggest these things to the brethren, lay them down as principles upon which their conduct is to be based; or, enjoin them (Liddell and Scott). It only occurs in this metaphorical sense here in the New Testament, but is very common in classical Greek, and not infrequent in the LXX. It has often the meaning of "to advise" or" counsel." Of course, "hypothesis," the assumed basis from which you start, is the same root. The brethren ( τοῖς ἀδελφοῖς). The distinctive name for the members of Christ's Church, throughout the Acts of the Apostles and the Epistles. The whole body is called ἡ ἀδελφότης "the brotherhood" (1 Peter 2:17; 1 Peter 5:9). A good minister ( διάκονος). The application of this term to Timothy, like that of ἐπίσκοπος to presbyters (1 Timothy 3:2), is an indication of the early date of the Epistle, before the distinctive names of the Church officers had quite hardened down into a technical meaning. Nourished ( ἀντρεφόμενος); here only in the New Testament, and not used in the LXX.; but in classical Greek not uncommon in the sense of "brought up in," "trained in from childhood." In Latin, innutritus. The phrase, "nourished in the words of the faith," etc., explains the καλὸς διάκονος, and shows what a man must be to deserve the appellation—one, viz., who is nourished in the words of the faith, etc. The faith; here again objective, as in verse 6 (see note). The good doctrine, etc. In opposition to the "doctrines of devils" in verse 1. The different epithets of this true Christian doctrine are ἡ καλή (as here); ὑγιαίνουσα (1 Timothy 1:10; Titus 1:9; Titus 2:1); ἡ κατ ̓ εὐσεβείαν διδασκαλία (1 Timothy 6:3); and in 1 Timothy 6:1-21. I we have simply ηδιδασκαλία, without any epithet. In like manner, ἡ πίστις ἡ, ἀληθεία ἡ εὐσεβεία, severally denote the Christian religion. Which thou hast followed until now ( ᾖ παρηκολουθήκας). This is a rather more faithful rendering than that of the A.V.; it is, literally, which thou hast kept close to, either for the purpose of imitating it, or, as 2 Timothy 3:10, for the purpose of observing it. Or, to put it differently, in one case so as to teach it identically, and in the other so as to know it perfectly. In this last aspect it is also used in Luke 1:3. The classical use is "to follow closely any one's steps," or "the course of events," when used literally; or, metaphorically, "to follow with one's thoughts," "to understand."

1 Timothy 4:7

Unto godliness for rather unto godliness, A.V. The R.V., by putting a full stop after "fables," disturbs the natural flow of the thought. The two imperatives παραιτοῦ and γύμναζε connect and contrast the thoughts in the two clauses of the verse, as the A.V. indicates by the insertion of "rather." Profane ( βεβήλους; 1 Timothy 1:9, note) Old wives' ( γράωδεις); only here in the New Testament; not used in LXX.; rare in classical Greek. Exercise thyself unto godliness ( γύμναζε σευτόν). The verb γυμνάζειν occurs in the New Testament only in this place, twice in the Epistle to the Hebrews (1 Timothy 4:14; 12:11), and once in 2Pe (it. 14). In the LXX. it occurs only once, but is common in classical Greek. The metaphor is drawn from training for gymnastic exercises. As regards the whole passage, it seems that there were current among the Jews at this time many "fables" (1 Timothy 1:4; 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16), childish legends and doctrines, some of them directed especially to enforcing certain rules about eating and drinking, and other "bodily exercises," which St. Paul utterly discountenances, and contrasts with that "good doctrine" which he directs Timothy continually to teach. This would account, naturally, for the introduction of the phrase, γύμναζε σεαυτόν.

1 Timothy 4:8

Is profitable for a little for profiteth little, A.V.; for, for unto, A.V.; which for that, A.V. Bodily exercise. Exercise which only affects the body, such as those rules which the Jewish ascetics enforced. γυμνασία only occurs here in the New Testament, and not at all in the LXX., but is not uncommon in classical Greek. Another form is γύμνασις, and γυμνάσιον is the place where such γύμνασις takes place. For a little; margin, for little, which is the best rendering, πρὸς ὀλίγον, as Ellicott well remarks, may mean either "for a little while" or "for a little" (better, "for little"), but cannot mean both. The contrast with πρὸς πάντα determines its meaning here to be "for little," which is exactly the same meaning as the A.V. Promise of the life. The genitive here is the genitive of the thing promised, as in Acts 2:33; Galatians 3:14; 2 Timothy 1:1. And the thing promised is "the life that now is," meaning, of course, its enjoyment in peace and happiness (comp. Psalms 34:12 [33., LXX]., where θέλων ζωήν is parallel to ἀγαπῶν ἡμέρας.. ἀγαθάς); and "that which is to come," viz. eternal life). There is no occasion to strain after greater grammatical precision. There is no contradiction between tiffs statement of the happiness of a godly life and St. Paul's statement in 1 Corinthians 15:19. Another possible way of construing the words is that of Bishop Ellicott and the 'Speaker's Commentary:' "Having the promise of life, both the present and the future." But in this case we should have had τῆς τε νῦν καὶ κ. τ. λ.

1 Timothy 4:9

Faithful is the saying for this is a faithful saying, A.V. (1 Timothy 1:15, note). Here, however, the πιστὸς λόγος is that which precedes, viz. that "godliness is profitable for all things," etc., which we thus learn was a proverbial saying.

1 Timothy 4:10

To this end for therefore, A.V.; labor and strive for both labor and suffer reproach, A.V. and T.R.; have our hope set on for trust in, A.V.; them for those, A.V. For to this end; or, with this in view. He thus justifies his assertion that the saying he had quoted is a faithful one, by showing that the promise and all that it contained was the ground of all his labors and those of his fellow-laborers in the gospel. Strive ( ἀγωνιζόμεθα); so many good manuscripts, instead of T.R. ὀνειδιζόμεθα; but the reading is doubtful. The sense of the T.R., "suffer reproach," seems preferable, and the expression more forcible, as conveying something more than mere labor—the bitter reproaches and persecutions which he endured (2 Timothy 3:11; 1 Corinthians 4:9-13; 2 Corinthians 11:23-27); and all because of his firm trust in the promises of the living God. Our hope set on. Rather a clumsy phrase, though it expresses accurately the ἠλπίκαμεν ἐπὶ θεῷ ζῶντι; but it was hardly worth altering the A.V., "we trust in the living God." In 1 Timothy 5:5 we have ἤλπικεν ἐπὶ θεόν, with no appreciable difference of sense. Specially of them that believe; and therefore we who believe have special cause to hope in him, and to trust his promises.

1 Timothy 4:11

Command ( παράγγελλε; see 1 Timothy 1:3, note; 1 Timothy 5:7; 1 Timothy 6:13, 1 Timothy 6:17). It is used very frequently in the Gospels of our Lord's commands to the apostles and others, and by St. Paul of his own apostolic directions to the Churches (1 Thessalonians 4:11; 2 Thessalonians 3:4, 2 Thessalonians 3:6, etc.).

1 Timothy 4:12

An ensample to them that believe for an example of the believers, A.V.; manner of fife for conversation, A.V.; love for charity, A.V.; R.T. omits in spirit, A.V. and T.R. Let no man despise thy youth. The construction of the sentence is manifestly that adopted in the A.V. and followed in the R.V. Timothy would certainly be under forty years at this time, and might be not above thirty-five. Either age would be decidedly early for so responsible an office—one in which he would have many elders ( πρεσβύτεροι) under him (1 Timothy 5:1, 1 Timothy 5:17, 1 Timothy 5:19). An ensample ( τύπος); properly the original "pattern" or "model" after which anything is made or fashioned; hence a "pattern" or "example." It is used in the same sense as here in Philippians 3:17; I These. Philippians 1:7; 2 Thessalonians 3:9; Titus 2:7; 1 Peter 5:3. Them that believe. The R.V. has apparently so translated τῶν πιστῶν in order to assimilate it with the πιστῶν in 1 Peter 5:10. But οἱ πιστοί are simply "believers," or "Christians"—"the flock," as St. Peter has it, and had better be so rendered. Timothy is exhorted to make it impossible for any one to question his authority on the score of his youth by being a model of the Christian graces required in believers. In word. Specially in his teaching. The exhortation to Titus (Titus 2:1, Titus 2:7, etc.) is very similar, "Speak thou the things which befit the sound doctrine. In all things showing thyself an ensample of good works; in thy doctrine showing uncorrupt-ness, gravity, sound speech ( λόγον ὑγιῆ)" etc. (comp. too 1 Timothy 5:17; 2 Timothy 1:13). Manner of life ( ἀναστροφῇ; see 1 Timothy 3:15, note). Purity ( ἁγνείᾳ); elsewhere in the New Testament only in 1 Timothy 5:2, where it has the same special sense (compare ἀγνός, 2 Corinthians 11:2; 1 Timothy 5:22; Titus 2:5; 1 Peter 3:2).

1 Timothy 4:13

Heed for attendance, A.V.; teaching for doctrine, A.V. Till I come (1 Timothy 3:14; 1 Timothy 1:3). Reading ( τῇ ἀναγνώσει). The public reading of the Scriptures (the Lessons, as we should say). This we know was the practice in the synagogue (Luke 4:16, etc.; Acts 13:27; Acts 15:21; 2 Corinthians 3:15). We see the beginning of reading the New Testament in the Christian assemblies in Ephesians 3:4; and Colossians 4:16; and generally in the fact of Epistles being addressed by the apostles to Churches. The ἀναγνώστης, the reader, lector, was a regular order in the third and fourth centuries. The Grace is being revived in our day. Exhortation ( τῇ παρακλήσει); see Acts 4:36, where Barnabas's name is interpreted as meaning "Son of exhortation" (R.V.), and Acts 13:15; comp. Romans 12:7 (where, as here, παράκλησις and διδασκαλία are coupled together); 1 Thessalonians 2:3, etc. Teaching ( διδασκαλία); almost always rendered "doctrine" in the A.V. But here, where the act of teaching (like the act of reading, the act of exhorting, in the two preceding clauses) is intended, "teaching" is perhaps the best word according to our modern usage. As regards the difference between διδασκαλία and παράκλησις, the former would express "doctrinal teaching," whether of dogma or of precept, the latter entreaties to believe the one and practice the other (see Acts 11:23 and Acts 14:22 for good examples of πράκλησις).

1 Timothy 4:14

The gift ( χάρισμα). The verb χαρίζομαι means "to give anything freely," gratuitously, of mere good will, without any payment or return (Luke 7:42; Acts 27:24; Romans 8:32; 1 Corinthians 2:12, etc.). Hence χάρισμα came to be especially applied to the gifts of the Holy Spirit, which are preeminently "free gifts" (see Acts 8:20). It is so applied in Romans 1:11; Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 12:4, 1 Corinthians 12:9, 1 Corinthians 12:28, 1 Corinthians 12:30, 1 Corinthians 12:31; 1 Peter 4:10. Here, then, as in the similar passage, 2 Timothy 1:6, the "gift" spoken of is the special grace given by the Holy Ghost to those who are separated for "the office and work of a priest in the Church of God by the imposition of hands" (Ordering of Priests). This gift St. Paul bids him not neglect ( μὴ ἀμέλει). The word contains the idea of contemptuous neglect—neglect as of an unimportant thing. In Matthew 22:5 the persons invited to the feast made light of it, and went away to other things which they cared mere about. In Hebrews 2:3, τηλικαύτης ἀμελήσαντες σωτηρίας, and Hebrews 8:9, imply a contemptuous disregard. So here Timothy is reminded that in his ordination he received a great χάρισμα, and that he must value it duly, and use it diligently. It must not be let lie slumbering and smoldering, but must be stirred up into a flame. The lesson here and in 2 Timothy 1:6 seems to be that we must look back to our ordination, and to the spiritual grace given in it, as things not exhausted. The grace is there, but it must not be lightly thought of. Which was given thee by prophecy. This seems to be explained by Acts 13:1-3, where Barnabas and Saul were separated for their work by the laying on of the hands apparently of the prophets and teachers, at the express command of the Holy Ghost, speaking doubtless by the mouth of one of the prophets. Timothy, it appears, was designated for his work by a like command of the Holy Ghost, speaking by one of the Church prophets, and received his commission by a like "laying on of hands" by the elders of the Church. If St. Paul refers, as he appears to do, to the same occasion in 2 Timothy 1:6, then it appears that he laid his hands on Timothy, together with the presbyters, as is done by the bishop in the ordination of priests. The presbytery ( τοῦ πρεσβυτερίου). The word is borrowed from the Jewish nomenclature (see Luke 22:6; Acts 22:5). In a slightly different sense for "the office of a presbyter," Sus. 5.50 (Cod. Alex.).

1 Timothy 4:15

Be diligent in for meditate upon, A.V.; progress for profiting, A.V.; be manifest unto for appear to, A.V. Be diligent, etc. ( αῦτα μελέτα). Give all your attention and care and study to these things. It is just the contrary to μὴ ἀμέλει in 1 Timothy 4:14. The verb μελετάω, besides this passage, occurs in its classical sense of "premeditating" or "getting up a speech," in Mark 13:11 (where, however, the reading is doubtful), and again in Acts 4:25, in the sense of "premeditating" certain actions. A kindred use in classical Greek is "to practice" or "exercise" an art, as rhetoric, dancing, shooting with a bow, and the like. It is very common in the LXX., in the sense of "meditating," practicing in the thoughts. Give thyself wholly to them ( ἐν τούτοις ἴσθι); literally, be in these things; i.e. be wholly and always occupied with them. The similar phrases in Greek and Latin classics are ἑν τούτοις ὁ καῖσαρ ἧν (Plutarch); "Omnis in hoc sum" (Her., 'Ep.,' Ephesians 1:1. 1); "Nescio quid meditans nugarum, et totus in illis" (Her., 'Sat.,' 1. 9. 2); and in the LXX., ἐν φόβῳ κυρίου ἰσθι ὃλην τὴν ἡμέραν (Proverbs 23:1-35. 17). Thy progress ( ἡ προκοπή). Progress, advance, or growth, is the idea of προκοπή. It is used twice in Phip Acts 1:12, Acts 1:25. A good example of its use in classical Greek is that in Polyb., Acts 3:4, αὔξησις καὶ προκοπὴ τὴς ρωμαίων δυναστείας. The use of the verb προκόπτω for "to advance," "make progress," is still more common (Luke 2:52; Romans 13:12; Ga L 14; 2 Timothy 2:16; 2 Timothy 3:9, 2 Timothy 3:14). It is used equally of progress in good or evil. Unto all. The R.T. reads πᾶσιν for ἐν πᾶσιν in the T.R., which may be rendered either "to [or, 'among'] all persons" or "in all things."

1 Timothy 4:16

To for unto, A.V. (twice); thy teaching for the doctrine, A.V.; these things for them, A.V.; save both for both sate, A.V. Take heed ( ἔπεχε); as in Acts 3:5 (see too Luke 14:7). Thy teaching. The A.V., the doctrine, is the better rendering, though the difference of meaning is very slight. The use of ἡ διδασκαλίς in 1 Timothy 6:1 and 1 Timothy 6:3, and Titus 2:10 strongly supports the sense of "doctrine," i.e. the thing taught (see note on Titus 2:13). Continue in these things ( ἐπίμενε αὐτοῖς); comp. Acts 13:43; Romans 6:1; Romans 11:22, Romans 11:23; Colossians 1:23. It is impossible to give a satisfactory solution to the question—What does αὐτοῖς refer to? It seems to me necessarily to refer to what immediately precedes, viz. σεαυτῷ καὶ τῇ διδασκαλίᾳ, and so to refer rather to the sense of the words than to the exact grammar. The things which he was to "take heed to" were his own conduct and example (included in σεαυτῷ) an d the doctrine which he preached; and in a steady continuance in these things—faithful living and faithful teaching—he would save both himself and his hearers. The application of the words to the ταῦτα of Colossians 1:15, or to all the things enumerated from Colossians 1:12 onwards, or, taken as a masculine, to the Ephesians, or the hearers, as variously proposed by eminent commentators, seems alike impossible.

HOMILETICS

1 Timothy 4:1-16.—Latter-day apostasies.

The history of the Christian Church is the history of the sowing of tares as well as of the sowing of good grain; and it describes the work of seducing spirits as well as that of the Spirit of God. The work of heresy is not merely the denial of true doctrine, but it is the invention and propagation of a multitude of false doctrines. Nor, again, are the false doctrines so invented and promulgated, on the face of them, necessarily ungodly doctrines. On the contrary, they often assume to themselves to be holier, stricter, more heavenly doctrines, than those of the Church of God. The Church of God is not holy enough for these spirit-taught separatists; the precepts of Jesus Christ do not attain a standard high enough for their exalted aspirations; the apostles do but grovel in the dust of commonplace piety, while these self-sent teachers soar to the heights of the true knowledge of the Infinite. But not only does Church history record the rise, in a lamentable succession, of the various troublers of the spiritual Israel, the men who have done more to hinder God's work on earth than all the persecutors and atheists put together have accomplished—the Cerinthuses, and Marcions, and Montanuses, and Manicheuses, and Socinuses, and countless other sectaries of later times—but the spirit of prophecy revealed beforehand for the Church's warning that so it should be. The Holy Ghost, in no obscure or doubtful words, made it known to the Church that there would be apostasies many and grievous from the faith once delivered to the saints, that the leaders of those apostasies would be seducing spirits—spirits of antichrist, as St. John has it—and that some of them at least would put on the hypocritical appearance of greater holiness, for the purpose of the better deceiving the hearts of the simple. Thus while Christ taught by his apostle that "marriage is honorable in all," these forbade to marry; while the Word of God declared that "every creature of God is good, and nothing to be refused, if it be received with thanksgiving," these commanded "to abstain from meats," saying, "Touch not, taste not, handle not." The Word of God teaches that God gives us richly all things to enjoy; these enjoined every kind of austerity to the body—"bodily exercises" which profited little. The Word of God bids us approach bodily to the throne of grace through the mediation of Jesus Christ; these would keep men back from God, and substitute, in the name of humility, the worship of angels. And that these pernicious doctrines were not confined to the first ages of the Church, the history of the Church too sadly teaches. The most opposite forms of heresy which have in all ages distracted the Church have always had this in common, that, pretending to improve upon the sound, sober, and wise teaching of the Word of God, they have corrupted and forsaken it. Enforced celibacy for pure-minded chastity; artificial rules of abstinence for habitual temperance and self-restraint; groveling saint and image worship for direct communion with the living God; self-righteous separation from the world for holy living in the world; bruising the body for mortifying the soul; pretentious rejection of wealth for self-denying use of it; leaving the state of life in which God has placed a man, instead of adorning the gospel in it; making those things to be sins which God has not made sins, and those things to be virtues which God has not made virtues;—these have ever been the characteristics of those "doctrines of devils," the purpose of which is to turn the simple away from the truth. "The good minister of Jesus Christ" must hold his course boldly and straightforwardly in the teeth of all such false doctrine. He must not parley with the teachers of heresy, nor mix the wine of the gospel with the water of falsehood. He knows that the Word of God is purer, and holier, and wiser, and higher, than all the subtleties of human invention, and will stand in its glory when they are all swept away into nothingness. And, knowing this, he must give himself wholly to teaching the truth, whether men will hear or whether they will forbear, being fully assured that in so doing he will both save himself and them that hear him.

1 Timothy 4:1, 1 Timothy 4:2.—A predicted apostasy in the Christian Church.

In opposition to this exhibition of the mystery of godliness, the apostle places the prediction of a serious apostasy from the faith.

I. THE APOSTASY IS A SUBJECT OF EXPRESS PREDICTION. "But the Spirit speaketh expressly, that in after times some shall depart from the faith." It may seem strange that apostasy should be thought of so soon after the foundation of Christianity, but the Church is fully forewarned of the coming danger. It was foretold, not obscurely, but expressly, in the prophecies by Daniel (Daniel 7:25; Daniel 8:23), of our Lord (Matthew 24:4, Matthew 24:11), and of the apostle himself (2 Thessalonians 2:1-17.; Acts 20:29, Acts 20:30; Colossians 2:1-23.). But he here alludes more specifically to a development of error in the future, the germs of which he discerns in the present.

II. THE TIME OF ITS APPEARANCE. "In after times." The words signify any period subsequent to the age in which the apostle lived, for he saw in the apostasy of the present the beginning of a still more serious apostasy in the future. The mystery of iniquity had already begun to work. But it would project its evil shadow far forward into the dispensation, in many various forms.

III. THE EXTENT OF THE APOSTASY. "Some shall depart from the faith."

1. Some, not all. Not the whole visible Church, but a considerable part of it. Thus an assurance is given that the true Church of God shall not be extinguished.

2. The apostasy is from the doctrine of faith—though it be the mystery of godliness—not the grace of faith, which, being of an incorruptible origin, cannot be lost. Christ is the Author and Finisher of faith. The elect cannot be finally deceived. The doctrine of faith was to be corrupted by "denying what was true, by adding what was false."

IV. THE REASON OR PROCESS OF THE APOSTASY. "Giving heed to seducing spirits, and doctrines of devils." The prime movers were not false teachers, but unseen agents in the spirit-world.

1. Man does not stand isolated in this world. If he is not influenced by the Holy Spirit, he is influenced by the spirits of delusion, who are the emissaries of Satan. If we are not possessed by the truth, error will make an easy conquest of us. Often the heart that is made empty by skepticism is the most ready to welcome superstition.

2. It is possible for evil spirits to influence the human mind.

V. THE CHARACTER OF THE FALSE TEACHERS UNDER SUCH EVIL INSPIRATION. "In the hypocrisy of speakers of lies, being branded in their own conscience as with a hot iron."

1. They assumed a mask of holiness which they did not possess, with the view of giving better currency to their lies. Their assumed sanctity would throw the unwary off their guard, and lead to the confounding of truth with error. The lies they taught were that holiness was to be attained through abstinence from marriage and particular kinds of food.

2. They were essentially corrupt, for their conscience had become so seared through transgression that they had lost the true distinctions between right and wrong, error and truth. They were incapable of relishing the "mystery of godliness," and therefore devoted themselves to the arts of religious seduction in the interests of an essentially unspiritual asceticism.—T.C.

1 Timothy 4:3-5.—The practical features of the apostasy.

The apostle does not enumerate the doctrinal errors of the apostates, but touches upon two practical characteristics which would fall under general observation.

I. THERE WAS A PROHIBITION OR RESTRAINT UPON MARRIAGE. "Forbidding to marry."

1. This was an ascetic tendency already manifested in the East, especially among the Essenes of Palestine and the Therapeutae of Egypt.

2. It may have already influenced Christian opinion in the Corinthian Church; for the apostle is obliged to solve spiritualistic doubts regarding marriage (1 Corinthians 7:1-40.).

3. The tendency developed in less than a century into a Gnostic contempt for marriage.