Teks -- 1 Timothy 4:1-16 (NET)
Nama Orang, Nama Tempat, Topik/Tema Kamus
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per frasa)
Robertson -> 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:2; 1Ti 4:2; 1Ti 4:3; 1Ti 4:3; 1Ti 4:3; 1Ti 4:3; 1Ti 4:3; 1Ti 4:4; 1Ti 4:4; 1Ti 4:4; 1Ti 4:5; 1Ti 4:5; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:7; 1Ti 4:7; 1Ti 4:7; 1Ti 4:7; 1Ti 4:8; 1Ti 4:8; 1Ti 4:8; 1Ti 4:8; 1Ti 4:8; 1Ti 4:9; 1Ti 4:10; 1Ti 4:10; 1Ti 4:10; 1Ti 4:10; 1Ti 4:10; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:13; 1Ti 4:13; 1Ti 4:13; 1Ti 4:13; 1Ti 4:14; 1Ti 4:14; 1Ti 4:14; 1Ti 4:14; 1Ti 4:15; 1Ti 4:15; 1Ti 4:15; 1Ti 4:16; 1Ti 4:16; 1Ti 4:16; 1Ti 4:16
Robertson: 1Ti 4:1 - Expressly Expressly ( rētōs ).
Late adverb, here alone in N.T., from verbal adjective rētos (from root reō ). The reference is to the Holy Spirit, b...
Expressly (
Late adverb, here alone in N.T., from verbal adjective
Robertson: 1Ti 4:1 - In later times In later times ( en husterois kairois ).
Old adjective (Mat 21:31) usually as adverb, husteron (Mat 4:2). Relative time from the prediction, now co...
Robertson: 1Ti 4:1 - Some shall fall away Some shall fall away ( apostēsontai tines ).
Future middle of aphistēmi , intransitive use, shall stand off from, to fall away, apostatize (2Co 1...
Some shall fall away (
Future middle of
Robertson: 1Ti 4:1 - From the faith From the faith ( tēs pisteōs ).
Ablative case (separation). Not creed, but faith in God through Christ.
From the faith (
Ablative case (separation). Not creed, but faith in God through Christ.
Robertson: 1Ti 4:1 - Giving heed Giving heed ( prosechontes ).
Supply ton noun (the mind) as in 1Ti 3:8.
Giving heed (
Supply
Robertson: 1Ti 4:1 - Seducing spirits Seducing spirits ( pneumasin planois ).
Old adjective (planē , wandering), here active sense (deceiving). As substantive in 2Co 6:8. Probably some ...
Seducing spirits (
Old adjective (
Robertson: 1Ti 4:1 - Doctrines of devils Doctrines of devils ( didaskaliais daimoniōn ).
"Teachings of daimons ."Definite explanation of the preceding. Cf. 1Co 10:20.
Doctrines of devils (
"Teachings of
Robertson: 1Ti 4:2 - Through the hypocrisy of men that speak lies Through the hypocrisy of men that speak lies ( en hupokrisei pseudologōn ).
For hupokrisis , see note on Gal 2:13. Pseudologos (pseudēs , lego...
Through the hypocrisy of men that speak lies (
For
Robertson: 1Ti 4:2 - Branded in their own conscience as with a hot iron Branded in their own conscience as with a hot iron ( kekaustēriasmenōn tēn idian suneidēsin ).
Accusative case suneidēsin retained with t...
Branded in their own conscience as with a hot iron (
Accusative case
Robertson: 1Ti 4:3 - Forbidding to marry Forbidding to marry ( kōluontōn gamein ).
Present active participle of common verb kōluō , to hinder, genitive case agreeing with pseudologo...
Forbidding to marry (
Present active participle of common verb
Robertson: 1Ti 4:3 - To abstain from meats To abstain from meats ( apechesthai brōmatōn ).
Infinitive dependent, not on kōluontōn , but on the positive idea keleuontōn (implied, no...
To abstain from meats (
Infinitive dependent, not on
Robertson: 1Ti 4:3 - Which God created Which God created ( ha ho theos ektisen ).
First active indicative of ktizō (Corinthians 1Co 1:16). Cf. 1Co 10:25.
Robertson: 1Ti 4:3 - To be received To be received ( eis metalēmpsin ).
"For reception."Old word, only here in N.T.
To be received (
"For reception."Old word, only here in N.T.
Robertson: 1Ti 4:3 - By them that believe and know By them that believe and know ( tois pistois kai epegnōkosi ).
Dative case, "for the believers and those who (one article unites closely) have know...
By them that believe and know (
Dative case, "for the believers and those who (one article unites closely) have known fully"(perfect active participle of
Robertson: 1Ti 4:4 - Creature Creature ( ktisma ).
Late word from ktizō , result of creating. See Gen 1:31; Mar 7:15; Rom 14:14 for the idea stated.
Robertson: 1Ti 4:4 - To be rejected To be rejected ( apoblēton ).
Old verbal adjective in passive sense from apoballō , to throw away, here only in N.T.
To be rejected (
Old verbal adjective in passive sense from
Robertson: 1Ti 4:4 - If it be received If it be received ( lambanomenon ).
"Being received."Present passive participle of lambanō , in conditional sense, "with thanksgiving."
If it be received (
"Being received."Present passive participle of
Robertson: 1Ti 4:5 - It is sanctified It is sanctified ( hagiazetai ).
Present passive indicative of hagiazō , here "rendered holy"rather than "declared holy."Cf. 1Ti 4:4.
It is sanctified (
Present passive indicative of
Robertson: 1Ti 4:5 - Through the word of God and prayers Through the word of God and prayers ( dia logou theou kai enteuxeōs ).
See note on 1Ti 2:1 for enteuxis . Paul seems to refer to Genesis 1. It is a...
Through the word of God and prayers (
See note on 1Ti 2:1 for
Robertson: 1Ti 4:6 - If thou put the brethren in mind of these things If thou put the brethren in mind of these things ( tauta hupotithemenos tois adelphois ).
Present middle participle of hupotithēmi , to place under...
If thou put the brethren in mind of these things (
Present middle participle of
Robertson: 1Ti 4:6 - Thou shalt be a good minister of Christ Jesus Thou shalt be a good minister of Christ Jesus ( kalos esēi diakonos Christou Iēsou ).
This beautiful phrase covers one’ s whole service for ...
Thou shalt be a good minister of Christ Jesus (
This beautiful phrase covers one’ s whole service for Christ (1Ti 3:1-7).
Robertson: 1Ti 4:6 - Nourished in Nourished in ( entrephomenos ).
Present passive participle of entrephō , old verb, to nourish in, used by Plato of "nourished in the laws,"here onl...
Nourished in (
Present passive participle of
Robertson: 1Ti 4:6 - The words of the faith The words of the faith ( tois logois tēs pisteōs ).
Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the ...
The words of the faith (
Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God.
Robertson: 1Ti 4:6 - Which thou hast followed Which thou hast followed ( hēi parēkolouthēkas ).
Perfect active indicative of parakoloutheō , old verb, to follow beside, of persons (often ...
Robertson: 1Ti 4:7 - Refuse Refuse ( paraitou ).
Present middle imperative second person singular of paraiteō , old verb, to ask of one and then to beg off from one as in Luk ...
Profane (
See note on 2Ti 1:9.
Robertson: 1Ti 4:7 - Old wives’ fables Old wives’ fables ( graōdeis muthous ).
On muthos , see note on 2Ti 1:4. Graōdeis , late word (Strabo, Galen) from graus , old woman, and e...
Old wives’ fables (
On
Robertson: 1Ti 4:7 - Exercise thyself Exercise thyself ( gumnaze seauton ).
Present active imperative of gumnazō , originally to exercise naked (gumnos ). Old and common verb, but in N...
Robertson: 1Ti 4:8 - Bodily exercise Bodily exercise ( hē sōmatikē gumnasia ).
Gumnasia (from gumnazō ), also a common old word, here only in N.T. So also sōmatikē (from...
Bodily exercise (
Robertson: 1Ti 4:8 - Profitable Profitable ( ōphelimos ).
Another old word (from ōpheleō , to help, to profit), in N.T. only here, Tit 3:8; 2Ti 3:16.
Robertson: 1Ti 4:8 - For a little For a little ( pros oligon ).
"For little."Probably extent in contrast to pros panta (for all things), though in Jam 4:14 it is time "for a little ...
For a little (
"For little."Probably extent in contrast to
Which now is (
"The now life."
Robertson: 1Ti 4:8 - Of that which is to come Of that which is to come ( tēs mellousēs ).
"Of the coming (future) life."
Of that which is to come (
"Of the coming (future) life."
Robertson: 1Ti 4:9 - -- @@See note on 1Ti 1:15 for these very words, but here the phrase points to the preceding words, not to the following as there.
@@See note on 1Ti 1:15 for these very words, but here the phrase points to the preceding words, not to the following as there.
Robertson: 1Ti 4:10 - To this end To this end ( eis touto ).
The godliness (eusebeia ) of 1Ti 4:8. See 2Co 6:10 as Paul’ s own commentary.
Robertson: 1Ti 4:10 - We labour We labour ( kopiōmen , Col 1:29)
and strive (kai agōnizometha , Col 1:29). Both Pauline words.
Robertson: 1Ti 4:10 - Because we have set our hope Because we have set our hope ( hoti elpikamen ).
Perfect active indicative of elpizō (Rom 15:12).
Because we have set our hope (
Perfect active indicative of
Robertson: 1Ti 4:10 - Saviour of all men Saviour of all men ( sōtēr pantōn anthrōpōn ).
See note on 1Ti 1:1 for sōtēr applied to God as here. Not that all men "are saved"in t...
Robertson: 1Ti 4:10 - Specially of them that believe Specially of them that believe ( malista pistōn ).
Making a distinction in the kinds of salvation meant. "While God is potentially Saviour of all, ...
Robertson: 1Ti 4:12 - Despise Despise ( kataphroneitō ).
Imperative active third singular of kataphroneō , old verb, to think down on, to despise (Rom 2:4).
Despise (
Imperative active third singular of
Robertson: 1Ti 4:12 - Thy youth Thy youth ( sou tēs neotētos ).
Genitive case of old word (from neos ) as in Mar 10:20.
Thy youth (
Genitive case of old word (from
Robertson: 1Ti 4:12 - Be thou Be thou ( ginou ).
Present middle imperative of ginomai . "Keep on becoming thou."
Be thou (
Present middle imperative of
Robertson: 1Ti 4:12 - An ensample An ensample ( tupos ).
Old word from tuptō , a type. Pauline use of the word (1Th 1:7; 2Th 3:9; Phi 3:17; Tit 2:7).
Robertson: 1Ti 4:12 - To them that believe To them that believe ( tōn pistōn ).
Objective genitive.
To them that believe (
Objective genitive.
In word (
In conversation as well as in public speech.
Robertson: 1Ti 4:12 - In manner of life In manner of life ( en anastrophēi ).
"In bearing"(Gal 1:13; Eph 4:22).
Robertson: 1Ti 4:12 - In purity In purity ( en hagneiāi ).
Old word from hagneuō (hagnos ). Sinlessness of life. Used of a Nazirite (Num 6:2, Num 6:21). Only here and 1Ti 5:2...
Robertson: 1Ti 4:13 - Till I come Till I come ( heōs erchomai ).
"While I am coming"(present indicative with heōs ), not "till I come"(heōs elthō ).
Till I come (
"While I am coming"(present indicative with
Robertson: 1Ti 4:13 - Give heed Give heed ( proseche ).
Present active imperative, supply ton noun , "keep on putting thy mind on."
Give heed (
Present active imperative, supply
Robertson: 1Ti 4:13 - The reading The reading ( tēi anagnōsei ).
Old word from anaginōskō . See 2Co 3:14. Probably in particular the public reading of the Scriptures (Act 13:1...
Robertson: 1Ti 4:13 - To exhortation To exhortation ( tēi paraklēsei )
, to teaching (tēi didaskaliāi ). Two other public functions of the minister. Probably Paul does not mea...
To exhortation (
, to teaching (
Robertson: 1Ti 4:14 - Neglect not Neglect not ( mē amelei ).
Present active imperative in prohibition of ameleō , old verb, rare in N.T. (Mat 22:5; 1Ti 4:14; Heb 2:3; Heb 8:9). Fr...
Robertson: 1Ti 4:14 - The gift that is in thee The gift that is in thee ( tou en soi charismatos ).
Late word of result from charizomai , in papyri (Preisigke), a regular Pauline word in N.T. (1Co...
Robertson: 1Ti 4:14 - By prophecy By prophecy ( dia prophēteias ).
Accompanied by prophecy (1Ti 1:18), not bestowed by prophecy.
By prophecy (
Accompanied by prophecy (1Ti 1:18), not bestowed by prophecy.
Robertson: 1Ti 4:14 - With the laying on of the hands of the presbytery With the laying on of the hands of the presbytery ( meta epitheseōs tōn cheirōn tou presbuteriou ).
In Act 13:2., when Barnabas and Saul were f...
With the laying on of the hands of the presbytery (
In Act 13:2., when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again
Robertson: 1Ti 4:15 - Be diligent in these things Be diligent in these things ( tauta meleta ).
Old verb from meletē (care, practice), present active imperative, "keep on practising these things....
Be diligent in these things (
Old verb from
Robertson: 1Ti 4:15 - Give thyself wholly to them Give thyself wholly to them ( en toutois isthi ).
Present imperative second person singular of eimi , "keep on in these things."Note five uses of en ...
Give thyself wholly to them (
Present imperative second person singular of
Robertson: 1Ti 4:15 - Thy progress Thy progress ( sou hē prokopē ).
Koiné[28928]š word from prokoptō , to cut forward, to blaze the way, in N.T. only here and Phi 1:12, Phi 1...
Thy progress (
Koiné[28928]š word from
Robertson: 1Ti 4:16 - Take heed to thyself Take heed to thyself ( epeche seautōi ).
Present active imperative of old verb epechō , to hold upon (Phi 2:1, Phi 2:16), but here ton noun (th...
Take heed to thyself (
Present active imperative of old verb
Robertson: 1Ti 4:16 - And to the teaching And to the teaching ( kai tēi didaskaliāi ).
This is important also.
And to the teaching (
This is important also.
Robertson: 1Ti 4:16 - Continue in these things Continue in these things ( epimene autois ).
Present active imperative of epimenō , old and common verb to stay by the side of a person or thing. S...
Continue in these things (
Present active imperative of
Vincent -> 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:2; 1Ti 4:2; 1Ti 4:3; 1Ti 4:3; 1Ti 4:3; 1Ti 4:3; 1Ti 4:4; 1Ti 4:4; 1Ti 4:5; 1Ti 4:5; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:7; 1Ti 4:7; 1Ti 4:7; 1Ti 4:7; 1Ti 4:7; 1Ti 4:8; 1Ti 4:8; 1Ti 4:8; 1Ti 4:8; 1Ti 4:8; 1Ti 4:10; 1Ti 4:10; 1Ti 4:10; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:13; 1Ti 4:13; 1Ti 4:14; 1Ti 4:14; 1Ti 4:14; 1Ti 4:14; 1Ti 4:14; 1Ti 4:15; 1Ti 4:15; 1Ti 4:15; 1Ti 4:16; 1Ti 4:16; 1Ti 4:16
Vincent: 1Ti 4:1 - Now Now ( δὲ )
Better but , since there is a contrast with the preceding confession of the norm of faith.
Now (
Better but , since there is a contrast with the preceding confession of the norm of faith.
Expressly (
N.T.o . o lxx. In express words.
Vincent: 1Ti 4:1 - In the latter times In the latter times ( ἐν ὑστέροις καιροῖς )
The phrase only here. For καιρός particular season or juncture ...
In the latter times (
The phrase only here. For
Vincent: 1Ti 4:1 - Some Some ( τινες )
Not, as 1Ti 1:3, the heretical teachers, but those whom they mislead.
Some (
Not, as 1Ti 1:3, the heretical teachers, but those whom they mislead.
Vincent: 1Ti 4:1 - Shall depart from the faith Shall depart from the faith ( ἀποστήσονται τῆς πίστεως )
The phrase only here. The verb in Paul only 2Co 12:8. Quit...
Vincent: 1Ti 4:1 - Seducing Seducing ( πλάνοις )
Primarily, wandering , roving . Ὁ πλάνος a vagabond , hence deceiver or seducer . See 2Jo 1:7, a...
Seducing (
Primarily, wandering , roving .
Vincent: 1Ti 4:1 - Doctrines of devils Doctrines of devils ( διδασκαλίαις δαιμονίων )
Better, teachings of demons . Comp. Jam 3:15. Διδασκαλία...
Doctrines of devils (
Better, teachings of demons . Comp. Jam 3:15.
Vincent: 1Ti 4:2 - Speaking lies in hypocrisy Speaking lies in hypocrisy ( ἐν ὑποκρίσει ψευδολόγων )
Wrong. Rend., through the hypocrisy of men that ...
Vincent: 1Ti 4:2 - Having their conscience seared with a hot iron Having their conscience seared with a hot iron ( ἐν ὑποκρίσει ψευδολόγων )
Better, branded in their own con...
Having their conscience seared with a hot iron (
Better, branded in their own conscience . With a hot iron is superfluous. The verb N.T.o . o lxx, o Class. The metaphor is from the practice of branding slaves or criminals, the latter on the brow. These deceivers are not acting under delusion, but deliberately, and against their conscience. They wear the form of godliness, and contradict their profession by their crooked conduct (2Ti 3:5). The brand is not on their brow, but on their conscience. Comp. Tit 1:15; Tit 3:11.
Vincent: 1Ti 4:3 - Forbidding to marry and commanding to abstain from meats Forbidding to marry and commanding to abstain from meats ( κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων )
Κω...
Forbidding to marry and commanding to abstain from meats (
Vincent: 1Ti 4:3 - Hath created Hath created ( ἔκτισεν )
A common Pauline word. Only here in the Pastorals.
Hath created (
A common Pauline word. Only here in the Pastorals.
Vincent: 1Ti 4:3 - To be received To be received ( εἰς μετάλημψιν )
Lit. for participation . N.T. o lxx. It occurs in Plato and Aristotle.
To be received (
Lit. for participation . N.T. o lxx. It occurs in Plato and Aristotle.
Vincent: 1Ti 4:3 - Of them which believe and know the truth Of them which believe and know the truth ( τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν )
The dati...
Of them which believe and know the truth (
The dative depends on created for participation , and should be rendered; " for them which believe," etc., marking those for whom the food was created. The A.V. misses this by the rendering to be received of ( by ).
Vincent: 1Ti 4:4 - Creature Creature ( κτίσμα )
Not in Paul. See Jam 1:18; Rev 5:13; Rev 8:9. A created thing. For κτίσις creation or creature, frequent in ...
Vincent: 1Ti 4:4 - Refused Refused ( ἀπὸβλητον )
Lit. thrown away . N.T.o . In ecclesiastical writings, excommunicated . On the whole verse, comp. Act 10:1...
Vincent: 1Ti 4:5 - It is sanctified It is sanctified ( ἁγιάζεται )
Not declared holy, but made holy. The declaration confirms the last clause of 1Ti 4:4. Thanksgivi...
It is sanctified (
Not declared holy, but made holy. The declaration confirms the last clause of 1Ti 4:4. Thanksgiving to God has a sanctifying effect. The food in itself has no moral quality (Rom 14:14), but acquires a holy quality by its consecration to God; by being acknowledged as God's gift, and partaken of as nourishing the life for God's service. Comp. Paul's treatment of the unbelieving husband and the believing wife, 1Co 7:14.
Vincent: 1Ti 4:5 - By the word of God By the word of God ( διὰ λογοῦ θεοῦ )
That is, by the word of God as used in the prayer. Scripture is not called " the Word of ...
By the word of God (
That is, by the word of God as used in the prayer. Scripture is not called " the Word of God." The Word of God includes much more than Scripture: but Scripture contains the Word of God, and the thanksgiving at table was in the words of Scripture. See Psa 145:15,Psa 145:16. The custom of grace at meat appears 1Sa 9:13. Christ blessed the loaves and fishes (Mat 14:19; Mat 15:36): Paul on the ship gave thanks for the meal which the seamen ate (Act 27:35).
Vincent: 1Ti 4:6 - If thou put the brethren in remembrance of these things If thou put the brethren in remembrance of these things ( ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς )
The verb on...
If thou put the brethren in remembrance of these things (
The verb only here and Rom 16:4. Lit. to put under ; so almost without exception in lxx. See, for instance, Gen 28:18; Gen 47:29; Exo 17:12. So Rom 16:4. Hence, metaphorically, to suggest , which is, literally, to carry or lay under .
Vincent: 1Ti 4:6 - Minister of Jesus Christ Minister of Jesus Christ ( διάκονος Χριστοῦ Ἱησοῦ )
Rendering Christ himself a service by setting himself against asc...
Minister of Jesus Christ (
Rendering Christ himself a service by setting himself against ascetic errors. For
Vincent: 1Ti 4:6 - Nourished up Nourished up ( ἐντρεφόμενος )
Better, nourishing thyself . N.T.o . o lxx. The participle indicates the means by which Timothy ...
Nourished up (
Better, nourishing thyself . N.T.o . o lxx. The participle indicates the means by which Timothy may become a good minister. Comp. Heb 5:12-14.
Vincent: 1Ti 4:6 - In the words of faith In the words of faith
The words in which the faith - the contents of belief - finds expression. Comp. 1Ti 6:3; 2Ti 1:13. The phrase only here. Pa...
Vincent: 1Ti 4:6 - Whereunto thou hast attained Whereunto thou hast attained ( ᾗ παρηκολούθηκας )
Wrong. Rend., which thou hast closely followed . Comp. 2Ti 3:10...
Whereunto thou hast attained (
Wrong. Rend., which thou hast closely followed . Comp. 2Ti 3:10. The verb means, primarily, to follow beside , to attend closely . In this literal sense not in N.T. To attend to or follow up , as a disease. So Plato, Rep. 406 B,
Vincent: 1Ti 4:7 - Shun Shun ( παραιτοῦ )
Comp. 1Ti 5:11; 2Ti 2:23; Tit 3:10. o P. The primary meaning is to ask as a favor (Mar 15:6; Heb 12:19). Mo...
Shun (
Comp. 1Ti 5:11; 2Ti 2:23; Tit 3:10. o P. The primary meaning is to ask as a favor (Mar 15:6; Heb 12:19). Mostly in this sense in lxx, as 1Sa 20:6, 1Sa 20:28. To deprecate ; to prevent the consequences of an act by protesting against and disavowing it, as 3 Macc. 6:27. To beg off , get excused , as Luk 14:18, Luk 14:19; 4 Macc. 11:2. To decline , refuse , avoid , as here, Act 25:11; Heb 12:25.
Vincent: 1Ti 4:7 - Old wives' Old wives' ( γραωδεις )
N.T.o . o lxx. From γραῦς an old woman , and εἶδος form .
Old wives' (
N.T.o . o lxx. From
Vincent: 1Ti 4:7 - Exercise Exercise ( γύμναζε )
o P. Only here in Pastorals. Heb 5:14; Heb 12:11; 2Pe 2:14. From γυμνός naked . In Class. Of training naked i...
Vincent: 1Ti 4:8 - Bodily exercise Bodily exercise ( ἡ σωματικὴ γυμνασία )
With γυμνασία comp. γύμναζε , 1Ti 4:7. N.T.o . Σωματικ...
Bodily exercise (
With
Vincent: 1Ti 4:8 - Profiteth little Profiteth little ( πρὸς ὀλίγον ἐστὶν ὠφέλιμος )
Lit. is profitable for a little . The phrase πρὸ...
Profiteth little (
Lit. is profitable for a little . The phrase
Godliness (
See on 1Ti 2:2, and Introduction, VI.
Vincent: 1Ti 4:8 - Having promise Having promise ( ἐπαγγελίαν ἔχουσα )
The exact phrase only here. Comp. 2Co 7:1; Heb 7:6. The participle is explanatory, ...
Vincent: 1Ti 4:8 - The life that now is The life that now is ( ζωῆς τῆς νῦν )
According to the strict Greek idiom, life the now . This idiom and the following, τη...
The life that now is (
According to the strict Greek idiom, life the now . This idiom and the following,
Vincent: 1Ti 4:10 - Therefore Therefore ( εἰς τοῦτο )
More correctly, to this end ; or with a view to this .
Therefore (
More correctly, to this end ; or with a view to this .
Vincent: 1Ti 4:10 - We labor and strive We labor and strive ( κοπιῶμεν καὶ ἀγωνιζόμεθα )
Both Pauline words. See on Col 1:29, where the two are found toget...
We labor and strive (
Both Pauline words. See on Col 1:29, where the two are found together as here. Also on
Vincent: 1Ti 4:10 - We trust in We trust in ( ἠλπίκαμεν ἐπὶ )
Better, have set our hope on . The verb with ἐπὶ in Pastorals, in Paul, Rom 15...
Vincent: 1Ti 4:12 - Youth Youth ( νεότητος )
o P. See Luk 18:21. Act 26:4. See Introduction, VII. Timothy was probably from 38 to 40 years old at this time.
Vincent: 1Ti 4:12 - In word In word ( ἐν λόγῳ )
Including teaching and verbal intercourse of every kind.
In word (
Including teaching and verbal intercourse of every kind.
Vincent: 1Ti 4:12 - Conversation Conversation ( ἀναστροφῇ )
Comp. Gal 1:13; Eph 4:22; Jam 3:13. A favorite word with Peter. See on 1Pe 1:15.
In spirit
Omit.
Vincent: 1Ti 4:12 - Purity Purity ( ἁγνίᾳ )
Only here and 1Ti 5:2. Ἁγνός pure , 1Ti 5:22; Tit 2:5. In Paul, 2Co 8:11; 2Co 11:2; Phi 4:8. Also in James,...
Purity (
Only here and 1Ti 5:2.
Vincent: 1Ti 4:13 - To reading To reading ( ἀναγνώσει )
Three times in N.T. See Act 13:15; 2Co 3:14. The verb ἀναγινώσκειν usually of public readi...
To reading (
Three times in N.T. See Act 13:15; 2Co 3:14. The verb
Vincent: 1Ti 4:13 - Exhortation Exhortation ( τῇ παρακλήσει )
Often in Paul. See on consolation , Luk 6:24, see on comfort , Act 9:31, and see on comforter ...
Vincent: 1Ti 4:14 - The gift that is in thee The gift that is in thee ( τοῦ ἐν σοὶ χαρίσματος )
Comp. 2Ti 1:6. Χάρισμα gift is a distinctively Pauline wor...
The gift that is in thee (
Comp. 2Ti 1:6.
Vincent: 1Ti 4:14 - By prophecy By prophecy ( διὰ προφητείας )
See on 1Ti 1:18. Προφητείας genitive, not accusative. The meaning is by the med...
By prophecy (
See on 1Ti 1:18.
Vincent: 1Ti 4:14 - With the laying on of the hands With the laying on of the hands ( μετὰ ἐπιθέσεως τῶν χειρῶν )
Μετὰ implies that the prophetic intimations ...
With the laying on of the hands (
Vincent: 1Ti 4:14 - Of the presbytery Of the presbytery ( τοῦ πρεσβυτερίου )
The word is found in Luk 22:66, where it denotes the body of representative elders of t...
Of the presbytery (
The word is found in Luk 22:66, where it denotes the body of representative elders of the people in the Sanhedrim, as distinguished from the two other constituents of that body - the chief priests and scribes. Similarly Act 22:5. Here of the college or fraternity of Christian elders in the place where Timothy was ordained. The word is frequent in the Epistles of Ignatius. According to this, Timothy was not ordained by a Bishop. Bishop and Presbyter are not identical. In 2Ti 1:6 we read, " by the laying on of my hands." The inconsistency is usually explained by saying that Paul was associated with the Presbyters in the laying on of hands.
Vincent: 1Ti 4:15 - Meditate Meditate ( μελέτα )
Only here and Act 4:25 (citation). Often in Class. and lxx. Most translators reject the A.V. meditate , and substitu...
Meditate (
Only here and Act 4:25 (citation). Often in Class. and lxx. Most translators reject the A.V. meditate , and substitute be diligent in , or practice , or take care for . Meditate , however, is legitimate, although in Class. the word commonly appears in one of the other senses. The connection between the different meanings is apparent. Exercise or practice applied to the mind becomes thinking or meditation . In lxx it represents seven Hebrew equivalents, and signifies to meditate , talk of , murmur , delight one's self in, attend to. Often to meditate, Jos 1:8; Psa 1:2; Psa 2:1; Psa 37:12; Psa 72:6; Sir. 6:7. Meditation is a talking within the mind, and issues in speech; hence to speak , as Psa 35:28; Psa 37:30; Isaiah 69:3. Similarly,
Vincent: 1Ti 4:15 - Give thyself wholly to them Give thyself wholly to them ( ἐν τούτοις ἴσθι )
Lit. be in these things . The phrase N.T.o . The only parallel in lxx...
Give thyself wholly to them (
Lit. be in these things . The phrase N.T.o . The only parallel in lxx is Pro 23:17. The meaning is that he is to throw himself wholly into his ministry. Comp. " totus in illis," Horace, Sat . i. 9, 2.
Vincent: 1Ti 4:15 - Profiting Profiting ( προκοπὴ )
Better, advance or progress . Only here and Phi 1:12. The verb προκόπτειν in 2Ti 2:16; 2Ti 3:9, 2T...
Profiting (
Better, advance or progress . Only here and Phi 1:12. The verb
Vincent: 1Ti 4:16 - Take heed Take heed ( ἔπεχε )
Only here in Pastorals, and once in Paul, Phi 2:16. Quite frequent in lxx. Lit. hold upon , fasten thy atten...
Take heed (
Only here in Pastorals, and once in Paul, Phi 2:16. Quite frequent in lxx. Lit. hold upon , fasten thy attention on , as Luk 14:7; Act 3:5; Act 19:22. In lxx, in the sense of apply , as Job 18:2; Job 30:26; or forbear , refrain , as 1Ki 22:6, 1Ki 22:15. In Phi 2:16, to hold out or present , a sense which is found only in Class.
Vincent: 1Ti 4:16 - Unto thyself and unto the doctrine Unto thyself and unto the doctrine ( σεαυτῷ καὶ τῇ διδασκαλίᾳ )
Better, to thyself and to thy teachin...
Unto thyself and unto the doctrine (
Better, to thyself and to thy teaching . The order is significant. Personality goes before teaching.
Vincent: 1Ti 4:16 - Continue in them Continue in them ( ἐπίμενε αὐτοῖς )
See on Rom 6:1. In lxx only Exo 12:39. Ἁυτοῖς is neuter, referring to these ...
Wesley -> 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:2; 1Ti 4:3; 1Ti 4:3; 1Ti 4:3; 1Ti 4:5; 1Ti 4:5; 1Ti 4:7; 1Ti 4:8; 1Ti 4:10; 1Ti 4:10; 1Ti 4:10; 1Ti 4:10; 1Ti 4:10; 1Ti 4:10; 1Ti 4:10; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:13; 1Ti 4:14; 1Ti 4:14; 1Ti 4:14; 1Ti 4:14; 1Ti 4:15; 1Ti 4:16
Wesley: 1Ti 4:1 - But the Spirit saith By St. Paul himself to the Thessalonians, and probably by other contemporary prophets.
By St. Paul himself to the Thessalonians, and probably by other contemporary prophets.
As concerning a thing of great moment, and soon to be fulfilled.
Wesley: 1Ti 4:1 - That in the latter times These extend from our Lord's ascension till his coming to judgment.
These extend from our Lord's ascension till his coming to judgment.
Yea, many, and by degrees the far greater part.
The doctrine once delivered to the saints.
Who inspire false prophets.
Wesley: 1Ti 4:2 - -- These will depart from the faith, by the hypocrisy of them that speak lies, having their own consciences as senseless and unfeeling as flesh that is s...
These will depart from the faith, by the hypocrisy of them that speak lies, having their own consciences as senseless and unfeeling as flesh that is seared with an hot iron.
Wesley: 1Ti 4:3 - -- Forbidding priests, monks, and nuns to marry, and commanding all men to abstain from such and such meats at such and such times.
Forbidding priests, monks, and nuns to marry, and commanding all men to abstain from such and such meats at such and such times.
Wesley: 1Ti 4:3 - Which God hath created to be received by them that know the truth That all meats are now clean.
That all meats are now clean.
Which supposes a pure conscience.
Creating all, and giving it to man for food.
Wesley: 1Ti 4:5 - 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 v...
The children of God are to pray for the sanctification of all the creatures which they use. And not only the Christians, but even the Jews, yea, the very heathens used to consecrate their table by prayer.
Wesley: 1Ti 4:7 - 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.
Train thyself up in holiness of heart and life, with the utmost labour, vigour, and diligence.
Increases the health and strength of the body.
Animated by this promise.
We regard neither pleasure, ease, nor honour.
For this very thing the world will hate us.
Who will give us the life he has promised.
Wesley: 1Ti 4:10 - Who is the Saviour of all men Preserving them in this life, and willing to save them eternally.
Preserving them in this life, and willing to save them eternally.
In a more eminent manner.
And so are saved everlastingly.
Wesley: 1Ti 4:12 - -- Let no one have reason to despise thee for thy youth. To prevent this, Be a pattern in word - Public and private.
Let no one have reason to despise thee for thy youth. To prevent this, Be a pattern in word - Public and private.
In your whole temper.
Wesley: 1Ti 4:12 - 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.
When this is placed in the midst of several other Christian graces, it generally means a particular branch of it; fidelity or faithfulness.
Wesley: 1Ti 4:13 - Give thyself to reading Both publicly and privately. Enthusiasts, observe this! Expect no end without the means.
Both publicly and privately. Enthusiasts, observe this! Expect no end without the means.
They neglect it who do not exercise it to the full.
Of feeding the flock, of power, and love, and sobriety.
By immediate direction from God.
Wesley: 1Ti 4:14 - By the laying on of my hands 2Ti 1:6; while the elders joined also in the solemnity. This presbytery probably consisted of some others, together with Paul and Silas.
2Ti 1:6; while the elders joined also in the solemnity. This presbytery probably consisted of some others, together with Paul and Silas.
Wesley: 1Ti 4:15 - 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 do...
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.
In all the preceding advices.
JFB -> 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:2; 1Ti 4:2; 1Ti 4:3; 1Ti 4:3; 1Ti 4:3; 1Ti 4:3; 1Ti 4:4-5; 1Ti 4:4-5; 1Ti 4:4-5; 1Ti 4:5; 1Ti 4:5; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:7; 1Ti 4:7; 1Ti 4:7; 1Ti 4:8; 1Ti 4:8; 1Ti 4:9; 1Ti 4:10; 1Ti 4:10; 1Ti 4:10; 1Ti 4:11; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:13; 1Ti 4:13; 1Ti 4:13; 1Ti 4:13; 1Ti 4:14; 1Ti 4:14; 1Ti 4:14; 1Ti 4:14; 1Ti 4:14; 1Ti 4:15; 1Ti 4:15; 1Ti 4:15; 1Ti 4:15; 1Ti 4:15; 1Ti 4:16; 1Ti 4:16; 1Ti 4:16; 1Ti 4:16; 1Ti 4:16
Greek, "But." In contrast to the "mystery of godliness."
JFB: 1Ti 4:1 - the Spirit Speaking by the prophets in the Church (whose prophecies rested on those of the Old Testament, Dan 7:25; Dan 8:23, &c.; Dan 11:30, as also on those of...
JFB: 1Ti 4:1 - expressly "in plain words." This shows that he refers to prophecies of the Spirit then lying before him.
"in plain words." This shows that he refers to prophecies of the Spirit then lying before him.
JFB: 1Ti 4:1 - 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 apos...
JFB: 1Ti 4:1 - 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 (joini...
The apostasy was to be within the Church, the faithful one becoming the harlot. In 2Th 2:3 (written earlier), the apostasy of the Jews from God (joining the heathen against Christianity) is the groundwork on which the prophecy rises; whereas here, in the Pastoral Epistles, the prophecy is connected with Gnostic errors, the seeds of which had already been sown in the Church [AUBERLEN] (2Ti 2:18). Apollonius Tyanæus, a heretic, came to Ephesus in the lifetime of Timothy.
JFB: 1Ti 4:1 - seducing spirits Working in the heretical teachers. 1Jo 4:2-3, 1Jo 4:6, "the spirit of error," opposed to "the spirit of truth," "the Spirit" which "speaketh" in the t...
JFB: 1Ti 4:1 - doctrines of devils Literally "teachings of (that is suggested by) demons." Jam 3:15, "wisdom . . . devilish"; 2Co 11:15, "Satan's ministers."
JFB: 1Ti 4:2 - -- Rather translate, "Through (literally, 'in'; the element in which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means t...
Rather translate, "Through (literally, 'in'; the element in which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means through which "some shall (be led to) depart from the faith," namely, the reigned sanctity of the seducers (compare "deceivers," Tit 1:10).
JFB: 1Ti 4:2 - 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 lea...
Greek, "having their own conscience," &c., that is, not only "speaking lies" to others, but also having their own conscience seared. Professing to lead others to holiness, their own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As faith and a good conscience are joined (1Ti 1:5); so hypocrisy (that is, unbelief, Mat 24:5, Mat 24:51; compare Luk 12:46) and a bad conscience here. THEODORET explains like English Version, "seared," as implying their extreme insensibility; the effect of cauterizing being to deaden sensation. The Greek, however, primarily means "branded" with the consciousness of crimes committed against their better knowledge and conscience, like so many scars burnt in by a branding iron: Compare Tit 1:15; Tit 3:11, "condemned of himself." They are conscious of the brand within, and yet with a hypocritical show of sanctity, they strive to seduce others. As "a seal" is used in a good sense (2Ti 2:19), so "a brand" in a bad sense. The image is taken from the branding of criminals.
JFB: 1Ti 4:3 - -- Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (Ti...
Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (Tit 1:14-15) [WIESINGER]. By a spurious spiritualism (2Ti 2:18), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. Mat 19:10-12 (compare 1Co 7:8, 1Co 7:26, 1Co 7:38) gave a seeming handle to their "forbidding marriage" (contrast 1Ti 5:14); and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (compare Col 2:16-17, Col 2:20-23). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast (Rev 17:3), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (1Ti 4:3) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast (1Ti 6:20-21; Col 2:8; 1Jo 4:1-3; Rev 13:12-15). Austerity gained for them a show of sanctity while preaching false doctrine (Col 2:23). EUSEBIUS [Ecclesiastical History, 4.29] quotes from IRENÆUS [1.28] a statement that Saturninus, Marcion, and the Encratites preached abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of which already were being sown (1Ti 6:20; 2Ti 2:17-18).
Greek, "to be partaken of."
JFB: 1Ti 4:3 - of them Literally, (created and designed) "for them," Though all (even the unbelieving, Psa 104:14; Mat 5:45) are partakers in these foods created by God, "th...
Literally, (created and designed) "for them," Though all (even the unbelieving, Psa 104:14; Mat 5:45) are partakers in these foods created by God, "they which believe" alone fulfil God's design in creation by partaking of them with thanksgiving; as opposed to those who abstain from them, or in partaking of them, do not do so with thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (Tit 1:15). The children of God alone "inherit the earth"; for obedience is the necessary qualification (as it was in the original grant of the earth to Adam), which they alone possess.
JFB: 1Ti 4:3 - and know the truth Explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on Phi 1:9). Thus he contradict...
Explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on Phi 1:9). Thus he contradicts the assumption of superior knowledge and higher moral perfection, put forward by the heretics, on the ground of their abstinence from marriage and meats. "The truth" stands in opposition to their "lies" (1Ti 4:2).
JFB: 1Ti 4:4-5 - 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).
"For" (a reason resting on something subjective in the writer's mind).
JFB: 1Ti 4:4-5 - every creature . . . good (Gen 1:31; Rom 14:14, Rom 14:20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in...
(Gen 1:31; Rom 14:14, Rom 14:20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (Act 10:11-16; 1Co 10:25-26) was the starting-point of the error as to meats: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain.
JFB: 1Ti 4:4-5 - if . . . with thanksgiving Meats, though pure in themselves, become impure by being received with an unthankful mind (Rom 14:6; Tit 1:15).
JFB: 1Ti 4:5 - sanctified "hallowed"; set apart as holy for the use of believing men: separated from "the creature," which is under the bondage of vanity and corruption (Rom 8:...
"hallowed"; set apart as holy for the use of believing men: separated from "the creature," which is under the bondage of vanity and corruption (Rom 8:19, &c.). Just as in the Lord's Supper, the thanksgiving prayer sanctifies the elements, separating them from their naturally alien position in relation to the spiritual world, and transferring them to their true relation to the new life. So in every use of the creature, thanksgiving prayer has the same effect, and ought always to be used (1Co 10:30-31).
JFB: 1Ti 4:5 - by the word of God and prayer That is, "by means of intercessory prayer" (so the Greek)--that is, consecratory prayer in behalf of "the creature" or food--that prayer mainly consis...
That is, "by means of intercessory prayer" (so the Greek)--that is, consecratory prayer in behalf of "the creature" or food--that prayer mainly consisting of "the word of God." The Apostolic Constitutions [7.49], give this ancient grace, almost wholly consisting of Scripture, "Blessed art thou, O Lord, who feedest me from my youth, who givest food to all flesh: Fill our hearts with joy and gladness, that we, having all sufficiency, may abound unto every good work in Christ Jesus our Lord, through whom glory, honour, and might, be to thee for ever. Amen." In the case of inspired men, "the word of God" would refer to their inspired prayers (1Ki 17:1); but as Paul speaks in general, including uninspired men's thanksgiving for meals, the "word of God" more probably refers to the Scripture words used in thanksgiving prayers.
JFB: 1Ti 4:6 - If thou put . . . in remembrance Rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c.
Rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c.
JFB: 1Ti 4:6 - these things Namely, the truths stated in 1Ti 4:4-5, in opposition to the errors foretold, 1Ti 4:1-3.
"servant."
JFB: 1Ti 4:6 - nourished up The Greek is present, not past: "continually being nourished in" (2Ti 1:5; 2Ti 3:14-15).
The Greek is present, not past: "continually being nourished in" (2Ti 1:5; 2Ti 3:14-15).
Rather, "the words of the faith" (compare 1Ti 4:12).
JFB: 1Ti 4:6 - 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 Ti...
JFB: 1Ti 4:6 - 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 course of which thou hast followed"; hast followed along by tracing its course and accompanying it [ALFORD]. Thou hast begun to follow up [BENGEL]. The same Greek occurs, "thou hast fully known" (2Ti 3:10), "having had perfect understanding" (Luk 1:3). It is an undesigned coincidence that the Greek verb is used only by Paul and Paul's companion, Luke.
JFB: 1Ti 4:7 - old wives' fables Anile myths (1Ti 1:4, 1Ti 1:9; Tit 1:14). They are "profane," because leading away from "godliness" or "piety" (1Ti 1:4-7; 1Ti 6:20; 2Ti 2:16; Tit 1:1...
JFB: 1Ti 4:7 - 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 (...
Literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (1Ti 4:3, 1Ti 4:8; compare 2Ti 2:22-23; Heb 5:14; Heb 12:11), but with a view to godliness or "piety" (1Ti 6:11-12).
JFB: 1Ti 4:8 - 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 reachi...
Greek, "profiteth to (but) a small extent." Paul does not deny that fasting and abstinence from conjugal intercourse for a time, with a view to reaching the inward man through the outward, do profit somewhat, Act 13:3; 1Co 7:5, 1Co 7:7; 1Co 9:26-27 (though in its degenerate form, asceticism, dwelling solely on what is outward, 1Ti 4:3, is not only not profitable but injurious). Timothy seems to have had a leaning to such outward self-discipline (compare 1Ti 5:23). Paul, therefore, while not disapproving of this in its due proportion and place, shows the vast superiority of godliness or piety, as being profitable not merely "to a small extent," but unto all things; for, having its seat within, it extends thence to the whole outward life of a man. Not unto one portion only of his being, but to every portion of it, bodily and spiritual, temporal and eternal [ALFORD]. "He who has piety (which is 'profitable unto all things') wants nothing needed to his well-being, even though he be without those helps which, 'to a small extent,' bodily exercise furnishes" [CALVIN]. "Piety," which is the end for which thou art to "exercise thyself" (1Ti 4:7), is the essential thing: the means are secondary.
JFB: 1Ti 4:8 - 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...
Translate as Greek, "Having promise of life, that which now is, and that which is to come." "Life" in its truest and best sense now and hereafter (2Ti 1:1). Length of life now so far as it is really good for the believer; life in its truest enjoyments and employments now, and life blessed and eternal hereafter (Mat 6:33; Mar 10:29-30). "Now in this time" (Psa 84:11; Psa 112:1-10; Rom 8:28; 1Co 3:21-22, "all things are yours . . . the world, life . . . things present, things to come"). Christianity, which seems to aim only at our happiness hereafter, effectually promotes it here (1Ti 6:6; 2Pe 1:3). Compare Solomon's prayer and the answer (1Ki 3:7-13).
JFB: 1Ti 4:9 - -- (1Ti 1:15). This verse (Greek), "faithful is the saying, " &c. confirms the assertion as to the "promise" attached to "godliness," 1Ti 4:8, and forms ...
(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).
JFB: 1Ti 4:10 - 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 ...
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."
JFB: 1Ti 4:10 - 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 (Mar 10:30, "a hundred fol...
Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (Mar 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.
JFB: 1Ti 4:11 - -- These truths, to the exclusion of those useless and even injurious teachings (1Ti 4:1-8), while weighing well thyself, charge also upon others.
These truths, to the exclusion of those useless and even injurious teachings (1Ti 4:1-8), while weighing well thyself, charge also upon others.
JFB: 1Ti 4:12 - 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 jo...
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 (Act 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).
JFB: 1Ti 4:12 - 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.
Greek, "become a pattern" (Tit 2:7); the true way of making men not to despise (slight, or disregard) thy youth.
In all that thou sayest in public and private.
That is, "behavior" the Old English sense of the word.
JFB: 1Ti 4:12 - in charity . . . faith The two cardinal principles of the Christian (Gal 5:6). The oldest manuscripts omit, "in spirit."
The two cardinal principles of the Christian (Gal 5:6). The oldest manuscripts omit, "in spirit."
JFB: 1Ti 4:12 - in purity Simplicity of holy motive followed out in consistency of holy action [ALFORD] (1Ti 5:22; 2Co 6:6; Jam 3:17; Jam 4:8; 1Pe 1:22).
JFB: 1Ti 4:13 - Till I come When Timothy's commission would be superseded for the time by the presence of the apostle himself (1Ti 1:3; 1Ti 3:14).
JFB: 1Ti 4:13 - reading Especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-2...
Especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 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, 1Th 5:27; 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].
JFB: 1Ti 4:13 - exhortation Addressed to the feelings and will with a view to the regulation of the conduct.
Addressed to the feelings and will with a view to the regulation of the conduct.
JFB: 1Ti 4:13 - doctrine Greek (ministerial), "teaching" or instruction. Addressed to the understanding, so as to impart knowledge (1Ti 6:2; Rom 12:7-8). Whether in public or ...
Greek (ministerial), "teaching" or instruction. Addressed to the understanding, so as to impart knowledge (1Ti 6:2; Rom 12:7-8). Whether in public or private, exhortation and instruction should be based on Scripture reading.
JFB: 1Ti 4:14 - 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 ...
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 (Mat 25:18, Mat 25:25, Mat 25:27-28). The charism or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" (Eph 4:11; 2Ti 4:5), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [BISHOP HINDS].
JFB: 1Ti 4:14 - 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 ...
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; Act 13:1-3).
JFB: 1Ti 4:14 - with . . . laying on of . . . hands So in Joshua's case (Num 27:18-20; Deu 34:9). The gift was connected with the symbolical act of laying on hands. But the Greek "with" implies that the...
So in Joshua's case (Num 27:18-20; Deu 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.
JFB: 1Ti 4:14 - 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 impar...
In 2Ti 1:6 the apostle mentions only his own laying on of hands. But there his aim is to remind Timothy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighboring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself (1Pe 5:1; 2Jo 1:1). The Jewish council was composed of the elders of the Church (the presbytery, Luk 22:66; Act 22:5), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president (Act 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.
JFB: 1Ti 4:15 - Meditate Greek, "Meditate CAREFULLY upon" (Psa 1:2; Psa 119:15; compare "Isaac," Gen 24:63).
Greek, "Meditate CAREFULLY upon" (Psa 1:2; Psa 119:15; compare "Isaac," Gen 24:63).
JFB: 1Ti 4:15 - 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 b...
(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.
JFB: 1Ti 4:15 - 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...
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.
JFB: 1Ti 4:15 - profiting Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister (1Ti 4...
Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister (1Ti 4:12).
Not for thy glory, but for the winning of souls (Mat 5:16).
JFB: 1Ti 4:16 - 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 ...
"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.
Not "by doing this," as though he could save himself by works.
JFB: 1Ti 4:16 - thou shalt . . . save thyself, and them that hear thee (Eze 33:9; Jam 5:20). In performing faithfully his duty to others, the minister is promoting his own salvation. Indeed he cannot "give heed unto the ...
Clarke -> 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:1; 1Ti 4:2; 1Ti 4:2; 1Ti 4:3; 1Ti 4:3; 1Ti 4:4; 1Ti 4:5; 1Ti 4:6; 1Ti 4:6; 1Ti 4:6; 1Ti 4:7; 1Ti 4:7; 1Ti 4:8; 1Ti 4:8; 1Ti 4:8; 1Ti 4:9; 1Ti 4:10; 1Ti 4:10; 1Ti 4:10; 1Ti 4:11; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:12; 1Ti 4:13; 1Ti 4:14; 1Ti 4:14; 1Ti 4:15; 1Ti 4:15; 1Ti 4:15; 1Ti 4:16; 1Ti 4:16
Clarke: 1Ti 4:1 - Now the Spirit speaketh expressly Now the Spirit speaketh expressly - Ῥητως· Manifestly, openly. It is very likely that the apostle refers here to a prophecy then furnished...
Now the Spirit speaketh expressly -
Clarke: 1Ti 4:1 - In the latter times 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
In the latter times - This does not necessarily imply the last ages of the world, but any times consequent to those in which the Church then lived
Clarke: 1Ti 4:1 - Depart from the faith Depart from the faith - Αποστησονται - της πιστεως· They will apostatize from the faith, i.e. from Christianity; renounci...
Depart from the faith -
Clarke: 1Ti 4:1 - Giving heed to seducing spirits Giving heed to seducing spirits - Πνευμασι πλανοις· Many MSS. and the chief of the fathers have πνευμασι πλανης· ...
Giving heed to seducing spirits -
Clarke: 1Ti 4:1 - And doctrines of devils And doctrines of devils - Δαιμονιων· Demons; either meaning fallen spirits, or dead men, spectres, etc., or doctrines inspired by Satan ...
And doctrines of devils -
Clarke: 1Ti 4:2 - Speaking lies in hypocrisy Speaking lies in hypocrisy - Persons pretending, not only to Divine inspiration, but also to extraordinary degrees of holiness, self-denial, mortifi...
Speaking lies in hypocrisy - Persons pretending, not only to Divine inspiration, but also to extraordinary degrees of holiness, self-denial, mortification, etc., in order to accredit the lies and false doctrines which they taught. Multitudes of lies were framed concerning miracles wrought by the relics of departed saints, as they were termed. For, even in this country, Thomas a Becket was, deemed a saint, his relics wrought numerous miracles; and his tomb was frequented by multitudes of pilgrims! However, as he works none now, we may rest assured that he never did work any. In 1305, King Edward I. was prevailed on by his clergy to write to Pope Clement V. to canonize Thomas de Cantelupo, bishop of Hereford, because a multitude of miracles had been wrought by his influence; In tantum , says the king, quod ipsius meritis et intercessionibus gloriosis, lumen caecis, surdis auditus, verbum mutis, et gressus claudis, et alia pleraque beneficia ipsius patrocinium implorantibus, caelesti dextra conferuntur . "Insomuch that, by his glorious merits and intercessions, the blind receive their sight, the deaf hear, the dumb speak, and the lame walk; and many other benefits are conferred by the right hand of the Divine Being on those who implore his patronage."And therefore he prays that this dead bishop may be added to the calendar, "that he and his kingdom may enjoy his suffrages and merit his patronage in heaven, who had the benefit of his conversation on earth." Nos attendentes, per Dei gratiam, fideles in Christo, nosque praecipue, et populum regni nostri, ejus posse suffragiis adjuvari, ut, quem familiarem habuimus in terris, mereamur habere patronum in caelis . Foedera, vol. i., p. 976. Edit. 1816
Clarke: 1Ti 4:2 - Having their conscience seared with a hot iron 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 sig...
Having their conscience seared with a hot iron - They bear the marks of their hypocrisy as evidently and as indelibly in their conscience in the sight of God, as those who have been cauterized for their crimes do in their bodies in the sight of men. It was customary in ancient times to mark those with a hot iron who had been guilty of great crimes, such as sacrilege, etc. And the heathens supposed that even in the other world they bear such marks; and by these the infernal judges knew the quantum of their vices, and appointed the degrees of their punishment. There is a saying much like that of the apostle in the invective of Claudian against Rufinus, whom he supposes to be thus addressed by Rhadamanthus, one of the infernal judges: -
Quid demens manifesta negas? En pectus InUsta
Deformant Maculae! vitiisque inolevit imago
Nec sese commissa tegunt
"Thou fool, why dost thou deny what is so manifest? Behold the deep-burnt marks deform thy conscience; the appearance of them has grown up with thy vices; neither can the crimes which thou hast committed hide themselves."
Clarke: 1Ti 4:3 - Forbidding to marry Forbidding to marry - These hypocritical priests pretending that a single life was much more favorable to devotion, and to the perfection of the Chr...
Forbidding to marry - These hypocritical priests pretending that a single life was much more favorable to devotion, and to the perfection of the Christian life. This sentiment was held by the Essenes, a religious sect among the Jews; and we know that it is a favourite opinion among the Romanists, who oblige all their clergy to live a single life by a vow of continency
Clarke: 1Ti 4:3 - To abstain from meats To abstain from meats - Both among the heathens, Jews, and Romanists, certain meats were prohibited; Some always, others at particular times. This t...
To abstain from meats - Both among the heathens, Jews, and Romanists, certain meats were prohibited; Some always, others at particular times. This the apostle informs us was directly contrary to the original design of God; and says that those who know the truth, know this.
Clarke: 1Ti 4:4 - For every creature of God is good 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 thank...
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,
Clarke: 1Ti 4:5 - For it is sanctified by the word of God 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 hav...
For it is sanctified by the word of God -
1. That it may answer the end to us for which it was designed
2. That we may use it with gratitude and moderation
3. That all the strength derived from it may be devoted to God, in filling up the duties of those situations in which his providence has placed us
Those who thank not God for their food, and pray not for his blessing in the use of it, are unworthy even of a morsel of bread, and of the breath they breathe. Bishop Newton’ s opinion of this prophecy I have reserved to the end of this chapter.
Clarke: 1Ti 4:6 - If thou put the brethren in remembrance of these things 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 ...
If thou put the brethren in remembrance of these things - Show the Church that, even now, there is danger of this apostasy; put them on their guard against it; for the forewarned are half armed. Schoettgen supposes from this verse that what is spoken above refers to the Jews alone; and that there is no reference here to a Church which in after ages might apostatize from, or corrupt, the true doctrine of our Lord and Savior. Bishop Newton and others are of a different opinion. See at the end of this chapter
Clarke: 1Ti 4:6 - Nourished up in the words of faith 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 b...
Nourished up in the words of faith - By acting as I command thee, thou wilt show that thou art a good minister of Jesus Christ, and that thou hast been nourished from thy youth upon the doctrines of faith. The apostle seems to allude here to Timothy’ s Christian education. See the preface to this epistle
Clarke: 1Ti 4:6 - Whereunto thou hast attained Whereunto thou hast attained - Ἡ παρηκολουθηκας· Which thou hast thoroughly understood. For the meaning of this word, see the no...
Whereunto thou hast attained -
Clarke: 1Ti 4:7 - But refuse profane and old wives’ fables But refuse profane and old wives’ fables - This seems to refer particularly to the Jews, whose Talmudical writings are stuffed with the most r...
But refuse profane and old wives’ fables - This seems to refer particularly to the Jews, whose Talmudical writings are stuffed with the most ridiculous and profane fables that ever disgraced the human intellect. It may with equal propriety be applied to the legends of the Romish Church. Let any man read the Aurea Legenda, and he will find of profane and old wives’ fables what may stand, with considerable propriety, column for column with the Talmud. See Joseline’ s Life of St. Patrick for miracles, without rhyme or reason, abundantly more numerous and more stupendous than all the necessary ones wrought by Jesus Christ and his apostles. This is enough to persuade a man that the Spirit of God had these very corruptions and this corrupt Church particularly in view
Clarke: 1Ti 4:7 - Exercise thyself rather unto godliness Exercise thyself rather unto godliness - To understand this expression it is necessary to know that the apostle alludes here to the gymnastic exerci...
Exercise thyself rather unto godliness - To understand this expression it is necessary to know that the apostle alludes here to the gymnastic exercises among the Greeks, which were intended as a preparation for, their contests at the public games. They did this in order to obtain a corruptible or fading crown, i. e, a chaplet of leaves, which was the reward of those who conquered in those games; Timothy was to exercise himself unto godliness, that he might be prepared for the kingdom of heaven, and there receive a crown that fadeth not away. See the notes on 1Co 9:24, etc.
Clarke: 1Ti 4:8 - For bodily exercise profiteth little For bodily exercise profiteth little - Προς ολιγον εστιν ωφελιμος . Those gymnastic exercises, so highly esteemed among the ...
For bodily exercise profiteth little -
Clarke: 1Ti 4:8 - But godliness is profitable unto all things But godliness is profitable unto all things - By godliness we are to understand every thing that the Christian religion either promises or prescribe...
But godliness is profitable unto all things - By godliness we are to understand every thing that the Christian religion either promises or prescribes: the life of God in the soul of man; and the glory of God as the object and end of that life. To receive the first, a man must renounce his sins, deny himself, take up his cross, and follow his Lord through evil and through good report. To obtain the latter, a man must labor to enter into that rest which remains for the people of God
Clarke: 1Ti 4:8 - Having promise, of the life that now is 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 h...
Having promise, of the life that now is - The man that fears, loves, and serves God, has God’ s blessing all through life. His religion saves him from all those excesses, both in action and passion, which sap the foundations of life, and render existence itself often a burden. The peace and love of God in the heart produces a serenity and calm which cause the lamp of life to burn clear, strong, and permanent. Evil and disorderly passions obscure and stifle the vital spark. Every truly religious man extracts the uttermost good out of life itself, and through the Divine blessing gets the uttermost good that is in life; and, what is better than all, acquires a full preparation here below for an eternal life of glory above. Thus godliness has the promise of, and secures the blessings of, both worlds.
Clarke: 1Ti 4:9 - This is a faithful saying This is a faithful saying - The truth of this doctrine none need doubt; and every man has it in his power to put this to the proof. See on 1Ti 1:15 ...
This is a faithful saying - The truth of this doctrine none need doubt; and every man has it in his power to put this to the proof. See on 1Ti 1:15 (note).
Clarke: 1Ti 4:10 - For therefore we both labor 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 follo...
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
Clarke: 1Ti 4:10 - Who is the Savior of all men 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
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
Clarke: 1Ti 4:10 - Specially of those that believe 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, an...
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.
Clarke: 1Ti 4:11 - These things command and teach 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 destr...
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.
Clarke: 1Ti 4:12 - Let no man despise thy youth 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, ...
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
Clarke: 1Ti 4:12 - Be thou an example of the believers 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 wandere...
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
Clarke: 1Ti 4:12 - In word In word - Εν λογῳ· In doctrine; teach nothing but the truth of God, because nothing but that will save souls
In word -
Clarke: 1Ti 4:12 - In conversation In conversation - Εν αναστροφῃ· In the whole of thy conduct in every department which thou fillest in all thy domestic as well as pu...
In conversation -
Clarke: 1Ti 4:12 - In charity In charity - Εν αγαπῃ· In love to God and man; show that this is the principle and motive of all thy conduct
In charity -
Clarke: 1Ti 4:12 - In spirit 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...
In spirit -
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
Clarke: 1Ti 4:12 - In faith In faith - Εν πιστει· This word πιστις is probably taken here for fidelity, a sense which it often bears in the New Testament. It...
In faith -
Clarke: 1Ti 4:12 - In purity In purity - Εν ἁγνεια· Chastity of body and mind; a direction peculiarly necessary for a young minister, who has more temptations to br...
In purity -
Clarke: 1Ti 4:13 - Give attendance to reading Give attendance to reading - Timothy could easily comprehend the apostle’ s meaning; but at present this is not so easy. What books does the ap...
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.
Clarke: 1Ti 4:14 - Neglect not the gift that is in thee 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 receive...
Neglect not the gift that is in thee - The word
Clarke: 1Ti 4:14 - Given thee by prophecy Given thee by prophecy - It has already been conjectured (see the preface, and the note on 1Ti 1:18) that there had been some remarkable prediction ...
Given thee by prophecy - It has already been conjectured (see the preface, and the note on 1Ti 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.
Clarke: 1Ti 4:15 - Meditate upon these things Meditate upon these things - Ταυτα μελετα· Revolve them frequently in thy mind; consider deeply their nature and importance; get them ...
Meditate upon these things -
Clarke: 1Ti 4:15 - Give thyself wholly to them Give thyself wholly to them - Εν τουτοις ισθι· Be thou in these things. Horace has a similar expression: Omnis in hoc sum . "I am a...
Give thyself wholly to them -
Clarke: 1Ti 4:15 - That thy profiting may appear to all 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 i...
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.
Clarke: 1Ti 4:16 - Take heed unto thyself 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...
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
Clarke: 1Ti 4:16 - Continue in them 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 sha...
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; 1Co 11:5, 1Co 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; 1Pe 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, 1Ti 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. 1Ti 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.
Calvin: 1Ti 4:1 - Now the Spirit plainly saith // In the latter times // Some will revolt from the faith // To deceiving spirits 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 pro...
1.Now the Spirit plainly saith He had industriously admonished Timothy about many things; and now he shews the necessity, because it is proper to provide against the danger which the Holy Spirit forewarns to be fast approaching, namely, that false teachers will come, who shall hold out trifles as the doctrine of faith, and who, placing all holiness in outward exercises, shall throw into the shade the spiritual worship of God, which alone is lawful. And, indeed, the servants of God have always had to contend against such persons as Paul here describes. Men being by nature inclined to hypocrisy, Satan easily persuades them that God is worshipped aright by ceremonies and outward discipline; and, indeed, without a teacher, almost all have this conviction deeply rooted in their hearts. Next is added the craftiness of Satan to confirm the error: the consequence is, that, in all ages, there have been impostors, who recommended false worship, by which true godliness was buried. Again, this plague produces another, namely, that, in matters indifferent, men are laid under restraint; for the world easily permits itself to be hindered from doing that which God had declared to be lawful, in order that they may have it in their power to transgress with impunity the laws of God.
Here Paul, therefore, in the person of Timothy, forewarns not only the Ephesians, but all the churches throughout the world, about hypocritical teachers, who, by setting up false worship, and by ensnaring consciences with new laws, adulterate the true worship of God, and corrupt the pure doctrine of faith. This is the real object of the passage, which it is especially necessary to remark.
Besides, in order that all may hear with more earnest attention what he is going to say, he opens with a preface, that this is an undoubted and very clear prophecy of the Holy Spirit. There is, indeed, no reason to doubt that he drew all the rest from the same Spirit; but, although we ought always to listen to him as communicating the will of Christ, yet in a matter of vast importance he wished especially to testify that he said nothing but by the Spirit of prophecy. By a solemn announcement, therefore, he recommends to us this prophecy; and, not satisfied with doing this, he adds that it is plain, and free from all ambiguity.
In the latter times At that time certainly it could not have been expected that, amidst so clear light of the gospel, any would have revolted. But this is what Peter says, that, as false teachers formerly gave annoyance to the people of Israel, so they will never cease to disturb the Christian Church. (2Pe 3:3.) The meaning is the same as if he had said, “The doctrine of the gospel is now in a flourishing state, but Satan will not long refrain from laboring to choke the pure seed by tares.” 70 (Mat 13:20.)
This warning was advantageous in the age of the Apostle Paul, that both pastors and others might give earnest attention to pure doctrine, and not suffer themselves to be deceived. To us in the present day it is not less useful, when we perceive that nothing has happened which was not foretold by an express prophecy of the Spirit. Besides, we may here remark; how great care God exercises about his Church, when he gives so early warning of dangers. Satan has, indeed, manifold arts for leading us into error, and attacks us by astonishing stratagems; but, on the other hand, fortifies us sufficiently, if we did not of our own accord choose to be deceived. There is therefore no reason to complain that darkness is more powerful than light, or that truth is vanquished by falsehood; but, on the contrary, we suffer the punishment of our carelessness and indolence, when we are led aside from the right way of salvation.
But they who flatter themselves in their errors object, that it is hardly possible to distinguish whom or what kind of persons Paul describes. As if it were for nothing that the Spirit uttered this prophecy, and published it so long before; for, if there were no certain mark, the whole of the present warning would be superfluous, and consequently absurd. But far be it from us to think that the Spirit of God gives us unnecessary alarm, or does not accompany the threatening of danger by shewing how we should guard against it! And that slander is sufficiently refuted by the words of Paul; for he points out, as with the finger, that evil which he warns us to avoid. He does not speak, in general terms, about false prophets, but plainly describes the kind of false doctrine; namely, that which, by linking godliness with outward elements, perverts and profanes, as I have already said, the spiritual worship of God.
Some will revolt from the faith It is uncertain whether he speaks of teachers or of hearers; but I am more disposed to refer it to the latter; for he afterwards calls teachers spirits that are impostors. And this is (
Besides, it is no slight vice which he describes, but a very heinous crime — apostasy from the faith; although, at first sight, in the doctrine which he briefly notices there does not appear to be so much evil. What is the case? Is faith completely overturned on account of the prohibition of marriage, or of certain kinds of food? But we must take into view a higher reason, that men pervert and invent at their pleasure the worship of God, that they assume dominion over the consciences, and that they dare to forbid that use of good things which the Lord has permitted. As soon as the purity of the worship of God is impaired, there no longer remains anything perfect or sound, and faith itself is utterly ruined.
Accordingly, although Papists laugh at us, when we censure their tyrannical laws about outward observances, yet we know that we are pleading a cause of the greatest weight and importance; because the doctrine of faith is destroyed, as soon as the worship of God is infected by such corruptions. The controversy is not about flesh or fish, or about a black or ashy color, or about Friday or Wednesday, but about the mad superstitions of men, who wish to appease God by such trifles, and, by contriving a carnal worship of him, contrive for themselves an idol instead of God. Who will deny that this is revolting from the faith?
To deceiving spirits He means prophets or teachers, to whom he gives this designation, because they boast of the Spirit, and, under this title, insinuate themselves into the favor of the people. This, indeed, is true at all times, that men, whatever they are, speak under the excitement of the spirit. But it is not the same spirit that excites them all; for sometimes Satan is a lying spirit in the mouth of the false prophets, in order to deceive unbelievers, who deserve to be deceived. (1Kg 22:21.) On the other hand, every one that renders due honor to Christ speaks by the Spirit of God, as Paul testifies. (1Co 12:3.)
Now that mode of expression, of which we are now speaking, originated at first from this circumstance, that the servants of God professed to have from the revelation of the Spirit, everything that they uttered in public. This was actually true; and hence they received the name of the Spirit, whose organs they were. But the ministers of Satan, by a false emulation, like apes, began afterwards to make the same boast, and likewise falsely assumed the name. On the same grounds John says,
“Try the spirits, whether they are of God.” (1Jo 4:1.)
Moreover, Paul explains his meaning by adding, to doctrines of devils; which is as if he had said, “Attending to false prophets, and to their devilish doctrines.” Again observe, that it is not an error of small importance, or one that ought to be concealed, when consciences are bound by the contrivances of men, and at the same time the worship of God is corrupted.
Calvin: 1Ti 4:2 - Speaking lies in hypocrisy 2.Speaking lies in hypocrisy If these words refer to “demons,” then this word will mean men deceiving through the instigation of the devil. But w...
2.Speaking lies in hypocrisy If these words refer to “demons,” then this word will mean men deceiving through the instigation of the devil. But we may also supply the words, “of men speaking.” He now descends to a particular instance, when he says that they “speak lies in hypocrisy,” and have their conscience seared with a hot iron And, indeed, it ought to be known that these two are so closely Joined together that the former springs from the latter; for consciences, that are bad and seared with the hot iron of their crimes, always flee to hypocrisy as a ready refuge; that is, they contrive hypocritical presences, in order to dazzle the eyes of God; and what else is done by those who endeavor to appease God by the mask of outward observances?
The word hypocrisy must therefore be explained agreeably to the passage in which it now occurs; for, first, it must relate to doctrine, and, next, it denotes that kind of doctrine which adulterates the spiritual worship of God by exchanging its genuine purity for bodily exercises; and thus it includes all methods contrived by men for appeasing God or obtaining his favor. The meaning may be thus summed up; first, that all who assume a pretended sanctimoniousness are led by the instigation of the devil; because God is never worshipped aright by outward ceremonies; for true worshipers
“worship him in spirit and truth,” (Joh 4:24)
and, secondly, that this is a useless medicine, by which hypocrites mitigate their pains, or rather a plaster by which bad consciences conceal their wounds, without any advantage, and to their utter destruction.
Calvin: 1Ti 4:3 - Forbidding to marry // Which God created // To be received with Thanksgiving // By believers // And by those that know the truth 3.Forbidding to marry. Having described the class, he next mentions two instances, 71 namely, the prohibition of marriage and of some kinds of food. ...
3.Forbidding to marry. Having described the class, he next mentions two instances, 71 namely, the prohibition of marriage and of some kinds of food. They arise from that hypocrisy which, having forsaken true holiness, seeks something else for the purpose of concealment and disguise; for they who do not keep from ambition, covetousness, hatred, cruelty, and such like, endeavor to obtain a righteousness by abstaining from those things which God has left at large. Why are consciences burdened by those laws, but because perfection is sought in something different from the law of God? This is not done but by hypocrites, who, in order that they may with impunity transgress that righteousness of the heart which the law requires, endeavor to conceal their inward wickedness by those outward observances as veils with which they cover themselves.
This was a distinct threatening of danger, so that it was not difficult for men to guard against it, at least if they had lent their ears to the Holy Spirit, when he gave so express a warning. Yet we see that the darkness of Satan generally prevailed, so that the clear light of this striking and memorable prediction was of no avail. Not long after the death of the apostle, arose Encratites, (who took their name from continence,) Tatianists, 72 Catharists, Montanus with his sect, and at length Manichaeans, who had extreme aversion to marriage and the eating of flesh, and condemned them as profane things. Although they were disowned by the Church, on account of their haughtiness, in wishing to subject others to their opinions, yet it is evident that those who opposed them yielded to their error more than was proper. It was not intended by those of whom I am now speaking to impose a law on Christians; but yet they attached greater weight than they ought to have done to superstitious observances, such as abstaining from marriage, and not tasting flesh.
Such is the disposition of the world, always dreaming that God ought to be worshipped in a carnal manner, as if God were carnal. Matters becoming gradually worse, this tyranny was established, that it should not be lawful for priests or monks to enter into the married state, and that no person should dare to taste flesh on certain days. Not unjustly, therefore, do we maintain that this prediction was uttered against the Papists, since celibacy and abstinence from certain kinds of food are enjoined by them more strictly than any commandment of God. They think that they escape by an ingenious artifice, when they torture Paul’s words to direct them against Tatianists or Manichaeans, or such like; as if the Tatianists had not the same means of escape open to them by throwing back the censure of Paul on the Cataphrygians, and on Montanus the author of that sect; or as if the Cataphrygians had it not in their power to bring forward the Encratites, in their room, as the guilty parties. But Paul does not here speak of persons, but of the thing itself; and, therefore although a hundred different sects be brought forward, all of which are charged with the same hypocrisy in forbidding some kinds of food, they shall all incur the same condemnation.
Hence it follows, that to no purpose do the Papists point to the ancient heretics, as if they alone were censured; we must always see if they are not guilty in the same manner. They object, that they do not resemble the Encratites and Manichaens, because they do not absolutely forbid the use of marriage and of flesh, but only on certain days constrain to abstinence from flesh, and make the vow of celibacy compulsory on none but monks and priests and nuns. But this excuse also is excessively frivolous; for, first, they nevertheless make holiness to consist in these things; next, they set up a false and spurious worship of God; and lastly, they bind consciences by a necessity from which they ought to have been free.
In the fifth book of Eusebius, there is a fragment taken out of the writings of Apollonius, in which, among other things, he reproaches Montanus with being the first that dissolved marriage, and laid down laws for fasting. He does not say, that Montanus absolutely prohibited marriage or certain kinds of food. It is enough if he lay a religious obligation on the consciences, and command men to worship God by observing those things; for the prohibition of things that are indifferent, whether it be general or special, is always a diabolical tyranny. That this is true in regard to certain kinds of food will appear more clearly from the next clause,
Which God created. It is proper to observe the reason, that, in the use of various kinds of food, we ought to be satisfied with the liberty which God has granted to us; because He created them for this purpose. It yields inconceivable joy to all the godly, when they know that all the kinds of food which they eat are put into their hands by the Lord, so that the use of them is pure and lawful. What insolence is it in men to take away what God bestows! Did they create food? Can they make void the creation of God? Let it always be remembered by us, that he who created the food, gave us also the free use of it, which it is vain for men to attempt to hinder.
To be received with Thanksgiving God created food to be received; that is, that we may enjoy it. This end can ever be set aside by human authority. He adds, with thanksgiving; because we can never render to God any recompense for his kindness but a testimony of gratitude. And thus he holds up to greater abhorrence those wicked lawgivers who, by new and hasty enactments, hinder the sacrifice of praise which God especially requires us to offer to him. Now, there can be no thanksgiving without sobriety and temperance; for the kindness of God is not truly acknowledged by him who wickedly abuses it.
By believers What then? Does not God make his sun to rise daily on the good and the bad? (Mat 5:45.) Does not the earth, by his command, yield bread to the wicked? Are not the very worst of men fed by his blessing? When David says,
“He causeth the herb to grow for the service of men, that he may bring forth food out of the earth,” (Psa 104:14)
the kindness which he describes is universal. I reply, Paul speaks here of the lawful use, of which we are assured before God. Wicked men are in no degree partakers of it, on account of their impure conscience, which, as is said,
“defileth all things.” (Tit 1:15,)
And indeed, properly speaking, God has appointed to his children alone the whole world and all that is in the world. For this reason, they are also called the heirs of the world; for at the beginning Adam was appointed to be lord of all, on this condition, that he should continue in obedience to God. Accordingly, his rebellion against God deprived of the right, which had been bestowed on him, not only himself but his posterity. And since all things are subject to Christ, we are fully restored by His mediation, and that through faith; and therefore all that unbelievers enjoy may be regarded as the property of others, which they rob or steal.
And by those that know the truth In this clause he defines who they are whom he calls “believers,” namely, those that have a knowledge of sound doctrine; for there is no faith but from the word of God; in order that we may not falsely think, as the Papists imagine, that faith is a confused opinion.
Calvin: 1Ti 4:4 - For every creature of God is good 4.For every creature of God is good The use of food must be judged, partly from its substance, and partly from the person of him who eats it. The Apo...
4.For every creature of God is good The use of food must be judged, partly from its substance, and partly from the person of him who eats it. The Apostle therefore avails himself of both arguments. So far as relates to food, he asserts that it is pure, because God has created it; and that the use of it is consecrated to us by faith and prayer. The goodness of the creatures, which he mentions, has relation to men, and that not with regard to the body or to health, but to the consciences. I make this remark, that none may enter into curious speculations unconnected with the scope of the passage; for, in a single word, Paul means, that those things which come from the hand of God, and are intended for our use, are not unclean or polluted before God, but that we may freely eat them with regard to conscience.
If it be objected, that many animals were formerly pronounced to be unclean under the Law, and that fruit, which was yielded by the tree of knowledge of good and evil, was destructive to man; the answer is, that creatures are not called pure, merely because they are the works of God, but because, through his kindness, they have been given to us; for we must always look at the appointment of God, both what he commands and what he forbids.
Calvin: 1Ti 4:5 - For it is sanctified by the word of God and prayer 5.For it is sanctified by the word of God and prayer This is the confirmation of the preceding clause, if it be received with Thanksgiving. And it i...
5.For it is sanctified by the word of God and prayer This is the confirmation of the preceding clause, if it be received with Thanksgiving. And it is an argument drawn from contrast; for “holy” and “profane” are things contrary to each other. Let us now see what is the sanctification of all good things, which belong to the sustenance of the present life. Paul testifies that it consists of “the word of God and prayer.” But it ought to be observed, that this word must be embraced by faith, in order that it may be advantageous; for, although God himself sanctifies all things by the Spirit of his mouth, yet we do not obtain that benefit but by faith. To this is added “prayer;” for, on the one hand, we ask from God our daily bread, according to the commandment of Christ, (Mat 6:11;) and, on the other hand we offer thanksgiving to Him for His goodness.
Now Paul’s doctrine proceeds on this principle, that there is no good thing, the possession of which is lawful, unless conscience testify that it is lawfully our own. And which of us would venture to claim for himself a single grain of wheat, if he were not taught by the word of God that he is the heir of the world? Common sense, indeed, pronounces, that the wealth of the world is naturally intended for our use; but, since dominion over the world was taken from us in Adam, everything that we touch of the gifts of God is defiled by our pollution; and, on the other hand, it is unclean to us, till God graciously come to our aid, and by ingrafting us into his Son, constitutes us anew to be lords of the world, that we may lawfully use as our own all the wealth with which he supplies us.
Justly, therefore, does Paul connect lawful enjoyment with “the word”, by which alone we regain what was lost in Adam; for we must acknowledge God as our Father, that we may be his heirs, and Christ as our Head, that those things which are his may become ours. Hence it ought to be inferred that the use of all the gifts of God is unclean, unless it be accompanied by true knowledge and calling on the name of God; and that it is a beastly way of eating, when we sit down at table without any prayer; and, when we have eaten to the full, depart in utter forgetfulness of God.
And if such sanctification is demanded in regard to common food, which, together with the belly, is subject to corruption, what must we think about spiritual sacraments? If “the word,” and calling on God through faith, be not there, what remains that is not profane? Here we must attend to the distinction between the blessing of the sacramental table and the blessing of a common table; for, as to the food which we eat for the nourishment of our body, we bless it for this purpose, that we may receive it in a pure and lawful manner; but we consecrate, in a more solemn manner, the bread and wine in the Lord’s Supper, that they may be pledges to us of the body and blood of Christ.
Calvin: 1Ti 4:6 - Exhibiting these things to the brethren // Thou shalt be a good minister // Nourished // In the words of faith and of good doctrine. Faith // Which thou hast followed 6.Exhibiting these things to the brethren By this expression he exhorts Timothy to mention those things frequently; and he afterwards repeats this a ...
6.Exhibiting these things to the brethren By this expression he exhorts Timothy to mention those things frequently; and he afterwards repeats this a second and a third time; for they are things of such a nature as it is proper to call frequently to remembrance. And we ought to make the contrast which is implied; for the doctrine which he commends is here contrasted by him not with false or wicked doctrines, but with useless trifles which do not edify. He wishes that those trifles may be entirely buried in forgetfulness, when he enjoins Timothy to be earnest in exhibiting other things.
Thou shalt be a good minister Men frequently aim at something else than to approve themselves to Christ; and consequently many are desirous of being applauded for genius, eloquence, and profound knowledge. And that is the very reason why they pay less attention to necessary things, which do not tend to procure the admiration of the common people. But Paul enjoins Timothy to be satisfied with this alone, to be a faithful minister of Christ. And certainly we ought to look on this as a far more honorable title than to be a thousand times called seraphic and subtle doctors. Let us, therefore, remember, that as it is the highest honor of a godly pastor to be reckoned a good servant of Christ, so he ought to aim at nothing else during his whole ministry; for whoever has any other object in view, will have it in his power to obtain applause from men, but will not please God. Accordingly, that we may not be deprived of so great a blessing, let us learn to seek nothing else, and to account nothing so valuable, and to treat everything as worthless in comparison of this single object.
Nourished The Greek word
In the words of faith and of good doctrine. Faith is here taken for the sum of Christian doctrine; and what he immediately adds, about good doctrine, is for the sake of explanation; 73 for he means, that all other doctrines, how plausible so ever they may be, are not at all profitable.
Which thou hast followed This clause denotes perseverance; for many who, from their childhood, had purely learned Christ, afterwards degenerate in process of time; and the Apostle says, that Timothy was very unlike these persons.
Calvin: 1Ti 4:7 - Exercise thyself to godliness 7.Exercise thyself to godliness 74 After having instructed him as to doctrine, what it ought to be, he now also admonishes him what kind of example h...
7.Exercise thyself to godliness 74 After having instructed him as to doctrine, what it ought to be, he now also admonishes him what kind of example he ought to give to others. He says, that he ought to be employed in “godliness;” for, when he says, Exercise thyself, he means that this is his proper occupation, his labor, his chief care. As if he had said, “There is no reason why you should weary yourself to no purpose about other matters; you will do that which is of the highest importance, if you devote yourself, with all your zeal, and with all your ability, to godliness alone.” By the word godliness, he means the spiritual worship of God which consists in purity of conscience; which is still more evident from what follows, when it is contrasted with bodily exercise.
Calvin: 1Ti 4:8 - For bodily exercise is of little profit // But godliness is profitable for all things // Which hath the promises 8.For bodily exercise is of little profit. By the exercise “of the body,” he does not mean that which lies in hunting, or in the race-course, or ...
8.For bodily exercise is of little profit. By the exercise “of the body,” he does not mean that which lies in hunting, or in the race-course, or in wrestling, or in digging, or in the mechanical occupations; but he gives that name to all the outward actions that are undertaken, for the sake of religion, such as watchings, long fasts, lying on the earth, and such like. Yet he does not here censure the superstitious observance of those things; otherwise he would totally condemn them, as he does in the Epistle to the Colossians, (Col 2:21,) but at present he only speaks slightingly of them, and says that they are of little advantage. So, then though the heart be altogether upright, and the object proper, yet, in outward actions, Paul finds nothing that he can value highly.
This is a very necessary warning; for the world will always lean to the side of wishing to worship God by outward services; which is an exceedingly dangerous imagination. But — to say nothing about the wicked opinion of merit — our nature always disposes us strongly to attribute more than we ought to austerity of life; as if it were no ordinary portion of Christian holiness. A clearer view of this cannot be adduced, than the fact, that, shortly after the publication of this command, the whole world was ravished with immoderate admiration of the empty form of bodily exercises. Hence arose the order of monks and nuns, and nearly all the most excellent discipline of the ancient Church, or, at least, that part of it which was most highly esteemed by the common people. If the ancient monks had not dreamed that there was some indescribably divine or angelical perfection in their austere manner of living, they would never have pursued it with so much ardor. In like manner, if pastors had not attached undue value to the ceremonies which were then observed for the mortification of the flesh, they would never have been so rigid in exacting them. And what does Paul say on the other hand? That, when any one shall have labored much and long in those exercises, the profit will be small and inconsiderable; for they are nothing but the rudiments of childish discipline.
But godliness is profitable for all things That is, he who has godliness wants nothing, though he has not those little aids; for godliness alone is able to conduct a man to complete perfection. It is the beginning, the middle, and the end, of Christian life; and, therefore, where that is entire, nothing is imperfect. Christ did not lead so austere a manner of life as John the Baptist; was he, therefore, any whit inferior? Let the meaning be thus summed up. “We ought to apply ourselves altogether to piety alone; because when we have once attained it, God asks nothing more from us; and we ought to give attention to bodily exercises in such a manner as not to hinder or retard the practice of godliness.”
Which hath the promises It is a very great consolation, that God does not wish the godly to be in want of anything; for, having made our perfection to consist in godliness, he now makes it the perfection of all happiness. As it is the beginning of happiness in this life, so he likewise extends to it the promise of divine grace, which alone makes us happy, and without which we are very miserable; for God testifies that, even in this life, he will be our Father.
But let us remember to distinguish between the good things of the present and of the future life; for God bestows kindness on us in this world, in order that he may give us only a taste of his goodness, and by such a taste may allure us to the desire of heavenly benefits, that in them we may find satisfaction. The consequence is, that the good things of the present life are not only mingled with very many afflictions, but, we may almost say, overwhelmed by them; for it is not expedient for us to have abundance in this world, lest we should indulge in luxury. Again, lest any one should found on this passage the merits of works, we ought to keep in mind what we have already said, that godliness includes not only a good conscience toward men, and the fear of God, but likewise faith and calling upon him.
Calvin: 1Ti 4:9 - This is a faithful saying 9.This is a faithful saying He now sets down, at the conclusion of the argument, what he stated twice at the beginning of it; and he appears to do so...
9.This is a faithful saying He now sets down, at the conclusion of the argument, what he stated twice at the beginning of it; and he appears to do so expressly, because he will immediately subjoin the contrary objection. Yet it is not without good reason that he employs so strong an assertion; for it is a paradox strongly at variance with the feeling of the flesh, that God supplies his people, in this world, with everything that is necessary for a happy and joyful life; since they are often destitute of all good things, and, on that account, appear to be forsaken by God. Accordingly, not satisfied with the simple doctrine, he wards off all opposing temptations by this shield, and in this manner instructs believers to open the door to the grace of God, which our unbelief shuts out; for, undoubtedly if we were willing to receive God’s benefits, 75 he would use greater liberality toward us.
Calvin: 1Ti 4:10 - For in this we both labor and suffer reproaches // We have hope fixed on the living God // Who is the Savior 10.For in this we both labor and suffer reproaches This is an anticipation by which he solves that question, “Are not believers the most miserable ...
10.For in this we both labor and suffer reproaches This is an anticipation by which he solves that question, “Are not believers the most miserable of all men, because they are oppressed by tribulations of every kind?” In order to show, therefore, that their condition must not be judged from outward appearance, he distinguishes them from others, first in the cause, and next in the result. Hence it follows, that they lose nothing of the promises which he has mentioned, when they are tried by adversity. The sum is, that believers are not miserable in afflictions, because a good conscience supports them, and a blessed and joyful end awaits them.
Now, since the happiness of the present life consists chiefly of two parts, honor and conveniences, he contrasts them within two evils, toils and reproach, meaning by the former words, inconveniences and annoyances of every kind, such as poverty, cold, nakedness, hunger, banishments, spoliations, imprisonments, scourgings, and other persecutions.
We have hope fixed on the living God This consolation refers to the cause; for so far are we from being miserable, when we suffer on account of righteousness, that it is rather a just ground of thanksgiving. Besides, our afflictions are accompanied by hope in the living God, and, what is more, hope may be regarded as the foundation; but it never maketh ashamed, (Rom 5:5,) and therefore everything that happens to the godly ought to be reckoned a gain.
Who is the Savior 76 This is the second consolation, though it depends on the former; for the deliverance of which he speaks may be viewed as the fruit of hope. To make this more clear, it ought to be understood that this is an argument drawn from the less to the greater; for the word
Calvin: 1Ti 4:11 - Instruct and teach these things 11.Instruct and teach these things He means that the doctrine is of such a kind, that men ought not to be weary of it, though they heard it every day...
11.Instruct and teach these things He means that the doctrine is of such a kind, that men ought not to be weary of it, though they heard it every day. There are, no doubt, other things to be taught; but there is emphasis in the demonstrative these; for it means that they are not things of small importance, of which it is enough to take a passing and brief notice; but, on the contrary, that they deserve to be repeated every day, because they cannot be too much inculcated. A prudent pastor ought, therefore, to consider what things are chiefly necessary, that he may dwell on them. Nor is there reason to dread that it shall become wearisome; for whosoever is of God will gladly hear frequently those things which need to be so often uttered.
Calvin: 1Ti 4:12 - Let no man despise thy youth // But be an example of the believers 12.Let no man despise thy youth He says this, both in regard to others, and to Timothy himself. As to others, he does not wish that the age of Timoth...
12.Let no man despise thy youth He says this, both in regard to others, and to Timothy himself. As to others, he does not wish that the age of Timothy should prevent him from obtaining that reverence which he deserves, provided that, in other respects, he conduct himself as becomes a minister of Christ. And, at the same time, he instructs Timothy to supply by gravity of demeanor what is wanting in his age. As if he had said, “Take care that, by gravity of demeanor, thou procure for thyself so great reverence, that thy youthful age, which, in other respects lays one open to contempt, may take nothing from thy authority.” Hence we learn that Timothy was still young, though he held a place of distinguished excellence among many pastors; and that it is a grievous mistake to estimate by the number of years how much is due to a person.
But be an example of the believers 78 He next informs him what are the true ornaments; not external marks, such as the crosier, the ring, the cloak, and such like trifles, or children’s rattles; but soundness of doctrine and holiness of life. When he says, by speech and conversation, the meaning is the same as if he had said, “by words and actions,” and therefore by the whole life.
Those which follow are parts of a godly conversation — charity, spirit faith, chastity. By the word spirit, I understand ardor of zeal for God, if it be not thought better to interpret it more generally, to which I have no objection. Chastity is not merely contrasted with uncleanness, but denotes purity of the whole life. Hence we learn, that they act a foolish and absurd part, who complain that no honor is paid to them, while they have nothing about them that is worthy of applause, but, on the contrary, expose themselves to contempt, both by their ignorance, and by a detestable example of life, or by levity or other abominations. The only way of procuring reverence is, by excellent virtues, to guard ourselves against contempt.
Calvin: 1Ti 4:13 - Attend to reading // Till I come // To exhortation, to doctrine 13.Attend to reading He knew Timothy’s diligence, and yet he recommends to him diligent reading of the Scriptures. How shall pastors teach others i...
13.Attend to reading He knew Timothy’s diligence, and yet he recommends to him diligent reading of the Scriptures. How shall pastors teach others if they be not eager to learn? And if so great a man is advised to study to make progress from day to day, how much more do we need such an advice? Woe then to the slothfulness of those who do not peruse the oracles of the Holy Spirit by day and night, 79 in order to learn from them how to discharge their office!
Till I come This reference to the time gives additional weight to the exhortation; for, while Paul hoped that he would come soon, yet he was unwilling, meanwhile, that Timothy should remain unemployed even for a short time; how much more ought we to look forward diligently to our whole life!
To exhortation, to doctrine Lest it should be thought that careless reading was enough, he, at the same time, shews that it must be explained with a view to usefulness when he enjoins him to give earnest attention “to doctrine and exhortation;” as if he enjoined him to learn in order to communicate to others. It is proper, also, to attend to this order, that he places reading before doctrine and exhortation; for, undoubtedly, the Scripture is the fountain of all wisdom, from which pastors must draw all that they place before their flock.
Calvin: 1Ti 4:14 - Neglect not the gift that is in thee // With the laying on of the hands of the presbytery 14.Neglect not the gift that is in thee The Apostle exhorts Timothy to employ, for the edification of the Church, that grace with which he was endued...
14.Neglect not the gift that is in thee The Apostle exhorts Timothy to employ, for the edification of the Church, that grace with which he was endued. God does not wish that talents — which he has bestowed on any one, that they may bring gain — should either be lost, or be hidden in the earth without advantage. (Mat 25:18.) To neglect a gift is carelessly to keep it unemployed through slothfulness, so that, having contracted rust it is worn away without yielding any profit. Let each of us, therefore, consider what gift he possesses, that he may diligently apply it to use.
He says that grace was given to him by prophecy. How was this? It was because, as we have already said, the Holy Spirit marked out Timothy by revelation, that he might be admitted into the rank of pastors; for he had not only been chosen by the judgment of men, in the ordinary way, but had previously been named by the Spirit.
With the laying on of the hands of the presbytery He says that it was conferred “with the laying on of hands;” by which he means, that, along with the ministry, he was also adorned with the necessary gifts. It was the custom and ordinary practice of the Apostles to ordain ministers “by the laying on of hands.” As to this ceremony, and its origin and meaning, I have formerly given a brief explanation of them, and the rest may be learned from the Institutes (Book 4: chap. 3.)
They who think that presbytery is here used as a collective noun, for “the college of presbyters or elders,” 80 are, I think, correct in their opinion; although, after weighing the whole matter, I acknowledge that a different meaning is not inapplicable, that is, that presbytery or eldership — is the name of an office. He put the ceremony for the very act of ordination; and therefore the meaning is, that Timothy — having been called to the ministry by the voice of the prophets, and having afterwards been solemnly ordained was, at the same time, endued with the grace of the Holy Spirit for the discharge of his office. Hence we infer that it was not a useless ceremony, because God by his Spirit, accomplished that consecration which men expressed symbolically “by the laying on of hands.”
Calvin: 1Ti 4:15 - Take heed to these things // That thy profiting may be manifest 15.Take heed to these things 81 The greater the difficulty in faithfully discharging the ministry of the Church, so much the more ought a pastor to a...
15.Take heed to these things 81 The greater the difficulty in faithfully discharging the ministry of the Church, so much the more ought a pastor to apply himself earnestly, and with his whole might; and that not only for a short time, but with unfailing perseverance. 82 Paul therefore reminds Timothy that this work leaves no room for indolence, or for slackening his labors, but demands the utmost industry and constant application.
That thy profiting may be manifest By adding these words, he means, that he ought to labor to this purpose, that by his agency the edification of the Church may be more and more advanced, and that corresponding results may be visible; for it is not the work of a single day, and therefore he should strive to make daily progress. Some refer this to Timothy, that he may profit more and more; but I choose rather to interpret it as referring to the effect of his ministry.
The Greek words
Calvin: 1Ti 4:16 - Give heed to thyself, and to the doctrine // If thou shalt do these things, thou shalt both save thyself and them that hear thee 16.Give heed to thyself, and to the doctrine There are two things of which a good pastor should be careful; to be diligent in teaching, and to keep h...
16.Give heed to thyself, and to the doctrine There are two things of which a good pastor should be careful; to be diligent in teaching, and to keep himself pure. 83 It is not enough if he frame his life to all that is good and commendable, and guard against giving a bad example, if he do not likewise add to a holy life continual diligence in teaching; and, on the other hand, doctrine will be of little avail, if there be not a corresponding goodness and holiness of life. With good reason, therefore, does Paul urge Timothy to “give heed,” both to himself personally, and to doctrine, for the general advantage of the Church. On the other hand, he commends his constancy, that he may never grow weary; for there are many things that frequently happen, which may lead us aside from the right course, if we do not set our foot firmly to resist.
If thou shalt do these things, thou shalt both save thyself and them that hear thee It is no ordinary spur to excite the thoughtfulness of pastors, when they learn that their own salvation, as well as that of the people, depends on the industry and perseverance with which they devote themselves to their office. And as doctrine, which solidly edifies, is commonly attended by little display, Paul says that he ought to consider what is profitable. As if he had said, “Let men who are desirous of glory be fed by their ambition, let them applaud themselves for their ingenuity; to you, let it be enough to devote yourself to your own salvation and that of the people.”
Now, this exhortation applies to the whole body of the Church, that they, may not take offense at the simplicity which both quickens souls and preserves them in health. Nor ought they to think it strange that Paul ascribes to Timothy the work of saving the Church; for, certainly, all that is gained to God is saved, and it is by the preaching of the gospel that we are gathered to Christ. And as the unfaithfulness or carelessness of the pastor is ruinous to the Church, so the cause of salvation is justly ascribed to his faithfulness and diligence. True, it is God alone that saves; and not even the smallest portion of his glory can lawfully be bestowed on men. But God parts with no portion of his glory when he employs the agency of men for bestowing salvation.
Our salvation is, therefore, the gift of God alone, because from him alone it proceeds, and by his power alone it is performed; and therefore, to him alone, as the author, it must be ascribed. But the ministry of men is not on that account excluded, nor does all this interfere with the salutary tendency of that government on which, as Paul shews, the prosperity of the Church depends. (Eph 4:11.) Moreover, this is altogether the work of God, because it is he who forms good pastors, and guides them by his Spirit, and blesses their labor, that it may not be ineffectual.
If thus a good pastor is the salvation of his hearers, let bad and careless men know that their destruction must be ascribed to those who have the charge of them; for, as the salvation of the flock is the crown of the pastor, so from careless pastors all that perishes will be required. Again, a pastor is said to save himself, when, by faithfully discharging the office committed to him, he serves his calling; not only because he avoids that terrible vengeance which the Lord threatens by Ezekiel, — “His blood will I require at thy hand,” (Eze 33:8,) but because it is customary to speak of believers as performing their salvation when they walk and persevere 84 in the course of their salvation. Of this mode of expression we have spoken in our exposition of the Epistle to the Philippians, (Phi 2:12.)
Defender: 1Ti 4:1 - the Spirit speaketh All of Paul's canonical epistles were subconsciously being guarded and guided by the Holy Spirit, but certain truths could not be obtained by ordinary...
All of Paul's canonical epistles were subconsciously being guarded and guided by the Holy Spirit, but certain truths could not be obtained by ordinary study, research and experience. These special truths required express revelation by the Holy Spirit.
Defender: 1Ti 4:1 - depart from the faith The "latter times" are, evidently, not exactly the same as "the last days" (2Ti 3:1) although both referred to a time in the future from when Paul was...
The "latter times" are, evidently, not exactly the same as "the last days" (2Ti 3:1) although both referred to a time in the future from when Paul was writing. Possibly it suggests a longer period than the last days, and many Protestant expositors have applied the prophecy to the church of the Middle Ages when the clergy were forbidden to marry and all members were commanded to abstain from meats on certain days (1Ti 4:3). It seems, however, that the terms as prophesied apply more generally than these specific restrictions suggest (see note on 1Ti 4:3).
Defender: 1Ti 4:1 - doctrines of devils "Devils" should read "demons." These deceiving spirits, serving their prince, the Devil, are the invisible forces behind the latter-day departure from...
"Devils" should read "demons." These deceiving spirits, serving their prince, the Devil, are the invisible forces behind the latter-day departure from the faith. Their ultimate aim is to bring men and women to follow Lucifer, or Satan, but they must do this by devious, rather than open, means."
Defender: 1Ti 4:2 - hypocrisy Those men and women who are led into promulgating these occult doctrines know they are undermining the true Christian faith. They must pretend they ar...
Those men and women who are led into promulgating these occult doctrines know they are undermining the true Christian faith. They must pretend they are merely introducing a more spiritual form of religion, using Biblical terms invested with different meanings, deceiving the unwary."
Defender: 1Ti 4:3 - Forbidding to marry A false asceticism is promoted as more spiritual than normal Christianity. Two key heresies are emphasized: a pseudo-love and vegetarianism. The Chris...
A false asceticism is promoted as more spiritual than normal Christianity. Two key heresies are emphasized: a pseudo-love and vegetarianism. The Christian doctrine of permanent, monogamous marriage is replaced by various forms of erotic "love" and "loving relationships." True marriage is considered, by them, as an outmoded and even repressive burden imposed by the Genesis myth of creation and its legalistic paraphernalia. The word "forbidding" can properly be translated as "discouraging" here. With the modern propaganda against the traditional family, Christian marriage may actually come to be forbidden in the foreseeable future. This latter-day trend is certainly in that direction.
Defender: 1Ti 4:3 - abstain from meats Similarly, the animal veneration practiced in the eastern pantheistic religions is being vigorously promoted today among nominal Christians in the nam...
Similarly, the animal veneration practiced in the eastern pantheistic religions is being vigorously promoted today among nominal Christians in the name of animal rights, holistic health, and evolutionary kinship with our animal "brothers and sisters." The word "commanding" here is not in the original but has been added by the translators. Both traditional marriage and eating of meat is being widely opposed today by almost all New Age cults and movements, supposedly based on the scientific "fact" of evolution. All this is aimed at the disintegration of true Biblical faith."
Defender: 1Ti 4:4 - nothing to be refused Note also God's approval of the eating of all meats in Act 10:9-15. Right after the Great Flood this permission had, in fact, been granted to Noah (Ge...
Note also God's approval of the eating of all meats in Act 10:9-15. Right after the Great Flood this permission had, in fact, been granted to Noah (Gen 9:3, Gen 9:4). It is noteworthy that these latter day occultists deny both creation, with its teaching on marriage, and the Flood, with its permission of eating meat."
Defender: 1Ti 4:8 - profiteth little Another sign of these latter times is the widespread mania for bodily exercise along with dieting (especially eliminating animal foods, as noted in 1T...
Another sign of these latter times is the widespread mania for bodily exercise along with dieting (especially eliminating animal foods, as noted in 1Ti 4:3), in order to achieve physical fitness and bodily beauty. But God says this is of little value. Our "exercise" should be "unto godliness" (1Ti 4:7)."
Defender: 1Ti 4:9 - faithful saying This is one of Paul's four "faithful sayings" (see note on 1Ti 1:15)."
This is one of Paul's four "faithful sayings" (see note on 1Ti 1:15)."
Defender: 1Ti 4:10 - Saviour Jesus Christ, of course, is the Savior; also God is the Savior. This is further incidental proof that Jesus Christ is God (Tit 3:4).
Jesus Christ, of course, is the Savior; also God is the Savior. This is further incidental proof that Jesus Christ is God (Tit 3:4).
Defender: 1Ti 4:10 - all men Christ's death is sufficient to save all men (1Jo 2:2), but it becomes effective only for those who believe (Joh 3:36)."
Defender: 1Ti 4:13 - reading As interim pastor of the church at Ephesus, it was important for Timothy both to do and to encourage much reading of the Scriptures and other worthwhi...
As interim pastor of the church at Ephesus, it was important for Timothy both to do and to encourage much reading of the Scriptures and other worthwhile books to exhort the congregation to stronger Christian living and to teach them sound doctrine. This is good counsel for all Christian leaders today as well. The admonition to "give attendance" is the same in the Greek as "continue stedfastly" (Act 2:42)."
Defender: 1Ti 4:14 - presbytery The "presbytery" consists of the elders (Greek presbuterion). The elders, evidently, laid hands on Timothy as they prayed for him, and God answered th...
The "presbytery" consists of the elders (Greek
TSK: 1Ti 4:1 - the Spirit // expressly // the latter // depart // seducing // and doctrines the Spirit : Joh 16:13; Act 13:2, Act 28:25; 1Co 12:11; 1Jo 2:18; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29; Rev 3:6, Rev 3:13, Rev 3:22
expressly : Eze 1...
the Spirit : Joh 16:13; Act 13:2, Act 28:25; 1Co 12:11; 1Jo 2:18; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29; Rev 3:6, Rev 3:13, Rev 3:22
expressly : Eze 1:3
the latter : Num 24:14; Deu 4:30, Deu 32:29; Isa 2:2; Jer 48:47, Jer 49:39; Eze 38:16; Dan 10:14; Hos 3:5; Mic 4:1; 2Ti 3:1-9; 1Pe 1:20; 2Pe 3:3; Jud 1:4, Jud 1:18
depart : Dan 11:35; Mat 24:5-12; 2Th 2:3; 2Ti 3:1-5, 2Ti 4:4
seducing : Gen 3:3-5, Gen 3:13; 1Ki 22:22, 1Ki 22:23; 2Ch 18:19-22; 2Co 11:3, 2Co 11:13-15; 2Th 2:9-12; 2Ti 3:13; 2Pe 2:1; Rev 9:2-11, Rev 13:14, Rev 16:14, Rev 18:2, Rev 18:23; Rev 19:20, Rev 20:2, Rev 20:3, Rev 20:8, Rev 20:10
and doctrines : Dan 11:35-38; 1Co 8:5, 1Co 8:6, 1Co 10:20; Col 2:18; Act 17:18; Rev 9:20 *Gr.
TSK: 1Ti 4:2 - lies // their lies : 1Ki 13:18, 1Ki 22:22; Isa 9:15; Jer 5:21, Jer 23:14, Jer 23:32; Dan 8:23-25; Mat 7:15; Mat 24:24; Act 20:30; Rom 16:18; Eph 4:14; 2Ti 3:5; 2Pe ...
TSK: 1Ti 4:3 - Forbidding // to abstain // which // with // believe Forbidding : Dan 11:37; 1Co 7:28, 1Co 7:36-39; Heb 13:4
to abstain : Rom 14:3, Rom 14:17; 1Co 8:8; Col 2:20-23; Heb 13:9
which : Gen 1:29, Gen 1:30, G...
Forbidding : Dan 11:37; 1Co 7:28, 1Co 7:36-39; Heb 13:4
to abstain : Rom 14:3, Rom 14:17; 1Co 8:8; Col 2:20-23; Heb 13:9
which : Gen 1:29, Gen 1:30, Gen 9:3; Ecc 5:18; Act 10:13-15; 1Co 6:13
with : 1Ti 4:4; 1Sa 9:13; Mat 14:19, Mat 15:36; Luk 24:30; Joh 6:23; Act 27:35; Rom 14:6; 1Co 10:30,1Co 10:31; Col 3:17
TSK: 1Ti 4:4 - every // and every : Gen 1:31; Deu 32:4
and : Act 11:7-9, Act 15:20,Act 15:21, Act 15:29, Act 21:25; Rom 14:14, Rom 14:20; 1Co 10:23, 1Co 10:25
TSK: 1Ti 4:6 - thou put // a good // nourished // good doctrine // thou hast thou put : Act 20:31, Act 20:35; Rom 15:15; 1Co 4:17; 2Ti 1:6, 2Ti 2:14; 2Pe 1:12-15, 2Pe 3:1, 2Pe 3:2; Jud 1:5
a good : Mat 13:52; 1Co 4:1, 1Co 4:2; ...
thou put : Act 20:31, Act 20:35; Rom 15:15; 1Co 4:17; 2Ti 1:6, 2Ti 2:14; 2Pe 1:12-15, 2Pe 3:1, 2Pe 3:2; Jud 1:5
a good : Mat 13:52; 1Co 4:1, 1Co 4:2; 2Co 3:6, 2Co 6:4; Eph 6:21; Col 4:7; 1Th 3:2; 2Ti 2:15
nourished : Jer 15:16; Eph 4:15, Eph 4:16; Col 2:19, Col 3:16; 2Ti 3:14-17; 1Pe 2:2
good doctrine : 1Ti 1:10, 1Ti 4:16, 1Ti 6:3; Psa 19:7 *marg. Pro 4:2; Joh 7:16, Joh 7:17; 2Ti 4:3; Tit 2:1, Tit 2:7-10; 2Jo 1:9
TSK: 1Ti 4:7 - refuse // exercise refuse : 1Ti 1:4, 1Ti 6:20; 2Ti 2:16, 2Ti 2:23, 2Ti 4:4; Tit 1:14, Tit 3:9
exercise : 1Ti 1:4, 1Ti 2:10, 1Ti 3:16, 1Ti 6:11; Act 24:16; 2Ti 3:12; Tit ...
TSK: 1Ti 4:8 - bodily // little // godliness // having bodily : 1Sa 15:22; Psa 50:7-15; Isa 1:11-16, Isa 58:3-5; Jer 6:20; Amo 5:21-24; 1Co 8:8; Col 2:21-23; Heb 13:9
little : or, for a little time, Heb 9:...
bodily : 1Sa 15:22; Psa 50:7-15; Isa 1:11-16, Isa 58:3-5; Jer 6:20; Amo 5:21-24; 1Co 8:8; Col 2:21-23; Heb 13:9
little : or, for a little time, Heb 9:9, Heb 9:10
godliness : 1Ti 6:6; Job 22:2; Tit 3:8
having : Deu 28:1-14; Job 5:19-26; Psa 37:3, Psa 37:4, Psa 37:16-19, Psa 37:29, Psa 84:11, Psa 91:10-16; Psa 112:1-3, Psa 128:1-6, Psa 145:19; Pro 3:16-18; Ecc 8:12; Isa 3:10, Isa 32:17, Isa 32:18; Isa 33:16, Isa 65:13, Isa 65:14; Mat 5:3-12, Mat 6:33, Mat 19:29; Mar 10:19, Mar 10:20; Luk 12:31; Luk 12:32; Rom 8:28; 1Co 3:22; 2Pe 1:3, 2Pe 1:4; 1Jo 2:25; Rev 3:12, Rev 3:21
TSK: 1Ti 4:10 - therefore // because // the living // the saviour // specially therefore : 1Co 4:9-13; 2Co 4:8-10, 2Co 6:3-10, 2Co 11:23-27; 2Ti 2:9, 2Ti 2:10, 2Ti 3:10-12; Heb 11:26, Heb 13:13; 1Pe 4:14, 1Pe 4:15
because : 1Ti 6...
therefore : 1Co 4:9-13; 2Co 4:8-10, 2Co 6:3-10, 2Co 11:23-27; 2Ti 2:9, 2Ti 2:10, 2Ti 3:10-12; Heb 11:26, Heb 13:13; 1Pe 4:14, 1Pe 4:15
because : 1Ti 6:17; Psa 37:40, Psa 52:8, Psa 84:12, Psa 118:8; Isa 12:2, Isa 50:10; Jer 17:7; Dan 3:28; Nah 1:7; Mat 27:43; Rom 15:12, Rom 15:13; 1Pe 1:21
the living : 1Ti 3:15
the saviour : 1Ti 2:4, 1Ti 2:6; Psa 36:6, Psa 107:2, 6-43; Isa 45:21, Isa 45:22; Joh 1:29, Joh 3:15-17; 1Jo 2:2, 1Jo 4:14
specially : Joh 5:24; 1Jo 5:10-13
TSK: 1Ti 4:12 - no // be thou // in word no : Mat 18:10; 1Co 16:10,1Co 16:11; 2Ti 2:7, 2Ti 2:15, 2Ti 2:22
be thou : 1Co 11:1; 1Th 1:6, 1Th 2:10; 2Th 3:7-9; Tit 2:7; 1Pe 5:3
in word : 2Co 6:4-...
TSK: 1Ti 4:13 - I come // to reading // to exhortation // to doctrine I come : 1Ti 3:14, 1Ti 3:15
to reading : Deu 17:19; Jos 1:8; Psa 1:2, Psa 1:3, Psa 119:97-104; Pro 2:4, Pro 2:5; Mat 13:51, Mat 13:52; Joh 5:39; Act 6...
TSK: 1Ti 4:14 - Neglect // which // with Neglect : Matt. 25:14-30; Luk 19:12-26; Rom 12:6-8; 1Th 5:19; 2Ti 1:6; 1Pe 4:9-11
which : 1Ti 1:18
with : 1Ti 5:22; Act 6:6, Act 8:17, Act 13:3, Act 1...
Neglect : Matt. 25:14-30; Luk 19:12-26; Rom 12:6-8; 1Th 5:19; 2Ti 1:6; 1Pe 4:9-11
which : 1Ti 1:18
with : 1Ti 5:22; Act 6:6, Act 8:17, Act 13:3, Act 19:6; 2Ti 1:6
TSK: 1Ti 4:15 - Meditate // give // that // to all Meditate : Jos 1:8; Psa 1:2, Psa 19:14, Psa 49:3, Psa 63:6, Psa 77:12, Psa 104:34, Psa 105:5, Psa 119:15, Psa 119:23, Psa 119:48; Psa 119:97, Psa 119:...
Meditate : Jos 1:8; Psa 1:2, Psa 19:14, Psa 49:3, Psa 63:6, Psa 77:12, Psa 104:34, Psa 105:5, Psa 119:15, Psa 119:23, Psa 119:48; Psa 119:97, Psa 119:99, Psa 119:148, Psa 143:5
give : Act 6:4; 1Co 16:15; 2Co 4:14, 2Co 8:5; Tit 2:14
that : 1Ti 4:6; Mat 5:16; Phi 2:15, Phi 2:16
to all : or, in all things
TSK: 1Ti 4:16 - Take // unto the // continue // thou shalt // them Take : 1Ch 28:10; 2Ch 19:6; Mar 13:9; Luk 21:34; Act 20:28; 1Co 3:10,1Co 3:11; Col 4:17; 2Ti 4:2; Tit 2:7, Tit 2:15; Heb 12:15; 2Jo 1:8
unto the : 1Ti...
Take : 1Ch 28:10; 2Ch 19:6; Mar 13:9; Luk 21:34; Act 20:28; 1Co 3:10,1Co 3:11; Col 4:17; 2Ti 4:2; Tit 2:7, Tit 2:15; Heb 12:15; 2Jo 1:8
unto the : 1Ti 4:6, 1Ti 1:3; Rom 16:17; Eph 4:14; Tit 2:7; Heb 13:9; 2Jo 1:9
continue : Act 6:4, Act 26:22; Rom 2:7; 2Ti 3:14; Tit 1:9
thou shalt : Eze 3:19-21, Eze 33:7-9; Act 20:26, Act 20:27; 1Co 9:27
them : Isa 55:11; Jer 23:22; Rom 10:10-14, Rom 11:14; 1Co 9:22; 1Th 2:16, 1Th 2:19, 1Th 2:20; 2Ti 2:10; Phm 1:19; Jam 5:20
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole: 1Ti 4:1 - the Spirit speaketh expressly // latter times // that some 1Ti 4:1-5 Paul foretelleth and describeth a great apostacy to
happen in the latter times.
1Ti 4:6-11 He directeth Timothy what doctrines to teach...
1Ti 4:1-5 Paul foretelleth and describeth a great apostacy to
happen in the latter times.
1Ti 4:6-11 He directeth Timothy what doctrines to teach,
1Ti 4:12-16 and by what rules to regulate his conduct, so as to
save both himself and his hearers.
It was usual with the prophets, when they declared the oracles of God, to assert in the beginning of their revelations, that the Lord hath spoken, Isa 1:2 Jer 1:2 Joe 1:1 . The apostle in the same manner, in the beginning of his prediction of things future, declares
the Spirit speaketh expressly that is, either clearly revealed it to me, as Act 10:19 , and Act 13:2 , thus expressly is opposed to obscurely; for sometimes the revelations given to the prophets were under shadows and figures in divers manners, but the Spirit discovered in a most intelligible manner what seducers should come in the church, &c.
Now the Spirit speaketh expressly; either hath inwardly revealed it to my Spirit, as Act 10:19 13:2 , or, (which is more probable), because the verb is in the present tense,
latter times by him mentioned must needs be the latter part of the last times, which he saith began in the ruin of the Roman empire, upon which followed the revealing of antichrist, that wicked one, mentioned 2Th 2:7 . Concerning these times, the Spirit said expressly,
that some should in them depart from the faith, giving heed to seducing spirits by which some understand the devils themselves; others, false teachers, or false doctrines, which are afterwards mentioned, called doctrines of devils by which some understand doctrines suggested by devils, or published by the cunning and art of devils. But others think that by doctrines of devils here are not to be understood doctrines so published, but doctrines concerning devils; and that the meaning is, that in the last times the pagan doctrine concerning demons should be restored. The pagan demons were an inferior sort of gods, a kind of middle beings between their highest gods and men, whose office was to be advocates and mediators between men and the highest gods, because they judged it was not lawful for men to come to the highest gods immediately; these they worshipped by images, even as the papists at this day make use of and worship angels and saints. See more fully what Mr. Mede saith upon this argument in his own book, and in Mr. Pool’ s Latin Synopsis upon this text; and what he saith seems very probably the sense of this text, especially considering the two doctrines mentioned 1Ti 4:3 .
Poole: 1Ti 4:2 - -- The words, as translated by us, are very difficult; for the word which we translate
speaking lies being the genitive case, will neither agree with...
The words, as translated by us, are very difficult; for the word which we translate
speaking lies being the genitive case, will neither agree with spirits nor doctrines, in the former verse, they being both the dative: but neither is our translation agreeable to the Greek, which is thus: In or through the hypocrisy of such as speak lies, and of such as have a conscience seared with a hot iron; which doubtless is the sense; so the words explain the manner how they were seduced to apostacy, viz. through the hypocrisy or dissimulation of men that speak lies, and had consciences benumbed, and mortified, as it were cauterized and seared with a hot iron. By their hypocrisy he characterizes seducers, uncertain, false men, that regarded not what they said, but made a show and appearance of piety, when indeed they had no sense of piety in them. By men whose consciences were seared with a hot iron he means persons so far from any sense of piety, that they were hardened to any degree of iniquity: and indeed by both terms he excellently expresseth such persons as generally they are who seduce others to false doctrine, they could not do it without some show or pretence of piety, they would not do it if they had any true sense of it; and by both terms he too well expresseth those that in our days seduce men to the doctrines concerning demons, and abstaining from marriage and meats, which are those doctrines he alone instanceth in.
Poole: 1Ti 4:3 - Forbidding to marry // And commanding to abstain from meats // Which God hath created to be received with thanksgiving // Of them which believe and know the truth Forbidding to marry: the Greek is, hindering to marry, but that might be by forbidding it by a law under a severe penalty. There are great disputes w...
Forbidding to marry: the Greek is, hindering to marry, but that might be by forbidding it by a law under a severe penalty. There are great disputes whom the apostle speaketh of, to find out which it is considerable:
1. That the apostle speaketh of a time that was then to come;
2. Of some who had it in their power to hinder it:
which will make the prophecy hardly applicable to any but the Romish synagogue, to be sure, not so applicable; for though there were some persons before them that condemned marriages, yet as they were but a small, inconsiderable party, so they were persons that had no power to hinder marriage by any penal laws, nor any that did it in such hypocrisy under a pretence of piety, when he who runs may read that they do it to maintain the grandeur of their ecclesiastical hierarchy. How applicable therefore soever this might be to the Ebionites, and those that followed Saturninus and Marcion, and the Encratitae, (which the papists contend for), it certainly more nearly concerns the papists themselves, who more universally forbade them to their clergy, and were the first that had a power to hinder them, and fell into much later times than any of the others.
And commanding to abstain from meats to abstain from some meats; and this also they should teach in hypocrisy, i.e. under a pretence of piety. This every whit as well agrees to the Romish synagogue as the other, whose prohibitions of flesh are sufficiently known. Mr. Mede is very confident that the Holy Ghost doth here describe the popish monks, and those that gave rules to those orders.
Which God hath created to be received with thanksgiving which meats, as well as other, God hath created for the use of man, giving him a liberty to kill and eat, only we ought to receive them with thanksgiving; which confirmeth our religious custom both of begging a blessing upon our meat before we eat, and returning thanks to God when we have eaten, for which also we have our Saviour’ s example, Mat 14:19 15:36 .
Of them which believe and know the truth: not that such as believe not and are ignorant of the truth may not eat, but they have not so good and comfortable a right to the creatures as believers, Tit 1:15 ; and they know and understand their liberty to eat of those things, which others deprive themselves of by their superstitious opinions and constitutions.
Poole: 1Ti 4:4 - For every creature of God is good // And nothing to be refused // If it be received with thanksgiving For every creature of God is good not only good in itself, as all was which God made, Gen 1:1-31 , but lawful to be used, pure, Tit 1:15 , there is n...
For every creature of God is good not only good in itself, as all was which God made, Gen 1:1-31 , but lawful to be used, pure, Tit 1:15 , there is no uncleanness in it.
And nothing to be refused and therefore nothing upon that account is to be refused, as unclean and defiling.
If it be received with thanksgiving only it must be made use of in such a manner as in and by the use of it we may glorify, and express our thankfulness to, God.
Poole: 1Ti 4:5 - For it is sanctified // By the word of God // And prayer For it is sanctified: sanctified in this place signifies made pure, or lawful to be used.
By the word of God by the gospel, which declares it so,...
For it is sanctified: sanctified in this place signifies made pure, or lawful to be used.
By the word of God by the gospel, which declares it so, Act 10:15 ; or by God’ s ordination, which hath so determined it.
And prayer and prayer to God for a blessing upon it.
Poole: 1Ti 4:6 - If thou put the brethren in remembrance of these things // Thou shalt be a good minister of Jesus Christ // Nourished up in the words of faith and of good doctrine // Whereunto thou hast attained If thou put the brethren in remembrance of these things if by thy preaching publicly, and by thy more private instructions of Christians at Ephesus, ...
If thou put the brethren in remembrance of these things if by thy preaching publicly, and by thy more private instructions of Christians at Ephesus, thou teachest them these things.
Thou shalt be a good minister of Jesus Christ thou shalt faithfully discharge the office of him who is a servant of Jesus Christ, not of men merely. The ministers of the gospel are in the first place ministers or servants to Christ. Secondarily, ministers (that is, servants) of the church; as a nobleman’ s servant employed to distribute wages or meat to inferior servants, is a minister to those to whom he so distributeth food or wages, but in the first place a servant to his lord.
Nourished up in the words of faith and of good doctrine such a minister of the gospel ought to be one bred up in the true faith, and persevering in it.
Whereunto thou hast attained whereto thou art not a stranger, only I would have thee go on and persevere in it.
Poole: 1Ti 4:7 - But refuse profane and old wives’ fables // And exercise thyself rather unto godliness But refuse profane and old wives’ fables all impertinent discourses, which tend nothing to promote either faith or holiness, which he disdainfu...
But refuse profane and old wives’ fables all impertinent discourses, which tend nothing to promote either faith or holiness, which he disdainfully calls old wives’ fables, tales of a tub, as we say, discourses having no bottom in the word of God, are not fit for pulpits.
And exercise thyself rather unto godliness let thy constant study be things that may promote godliness, impart those things unto people, and live up to them in thy conversation.
Poole: 1Ti 4:8 - For bodily exercise profiteth little // But godliness is profitable unto all things // having promise of the life that now is, and of that which is to come For bodily exercise profiteth little bodily discipline, lying in abstaining from certain meats, keeping set fasts, watchings, lying upon the ground, ...
For bodily exercise profiteth little bodily discipline, lying in abstaining from certain meats, keeping set fasts, watchings, lying upon the ground, going barefoot, wearing sackcloth or haircloth, abstaining from wine or marriage, is of little advantage, the mind and soul of man is not bettered by them: the apostle doth not altogether despise these things, some of which may be useful (moderately used) to make us more fit for prayer, especially upon solemn occasions; but these are not things wherein religion is to be put, and alone they are of no avail.
But godliness is profitable unto all things but godliness, which lieth in the true worship and service of God, out of a true principle of the fear of God and faith in him; or (more generally) holiness of life in obedience to God’ s commandments, is of universal advantage;
having promise of the life that now is, and of that which is to come not from any meritoriousness in it, but from the free grace of God, which hath annexed to it not only the promises of health, peace, and prosperity, and all good things while we live here upon the earth, but also the promises of salvation and eternal happiness when this life shall be determined.
Poole: 1Ti 4:9 - -- This saying about the advantage of godliness is true, and worthy to be received of all men. See the notes on 1Ti 1:15 , where the same words are app...
This saying about the advantage of godliness is true, and worthy to be received of all men. See the notes on 1Ti 1:15 , where the same words are applied to the great proposition of the gospel: That Christ came into the world to save sinners. That Christ came into the world to save sinners, and that such sinners as from ungodly will become godly, and persevere in the practice of godliness, shall be happy in this life, and saved in the life to come, are two faithful and remarkable sayings, worthy the acceptation of all reasonable creatures.
Poole: 1Ti 4:10 - we labour and suffer reproach // Objection // Solution // who is the Saviour // of all men // of those that believe 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...
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 ourselves in sensual satisfactions and sensible enjoyments, that we might fulfil the law of Christ?
Objection. 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?
Solution Labour for God is a reward to itself, our honour, not our burden, his service is perfect freedom: the promises 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 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 Psa 33:18,19. This seemeth rather to be the sense of the text, than 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.
Poole: 1Ti 4:11 - -- All the things before mentioned, in this or the former parts of this Epistle, he willeth Timothy to make the matter of his sermons and other discour...
All the things before mentioned, in this or the former parts of this Epistle, he willeth Timothy to make the matter of his sermons and other discourses.
Poole: 1Ti 4:12 - 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 Let no man despise thy youth so carry thyself in thy office, as not to give occasion to any to despise thee because thou art but a young man.
But be...
Let no man despise thy youth so carry thyself in thy office, as not to give occasion to any to despise thee because thou art but a young man.
But be thou an example of the believers: which thou wilt do if thou so livest as to be a just pattern unto Christians, imitable by them
in word 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.
In conversation and in all thy converse with men behaving thyself justly, and comelily, and gravely.
In charity performing also to all, all offices of charity and brotherly love.
In spirit in zeal, and warmth of spirit, truly inflamed with the love of Christ, and for his glory.
In faith in a steady confession and profession of the doctrine of the gospel; and
in purity 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 Phinehas will be made good, 1Sa 2:30 : Them 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.
Poole: 1Ti 4:13 - Till I come // Give attendance to reading // To exhortation // To doctrine Till I come and after that time too, but then I will further instruct thee.
Give attendance to reading be diligent in reading the Holy Scriptures, ...
Till I come and after that time too, but then I will further instruct thee.
Give attendance to reading be diligent in reading the Holy Scriptures, both for thine own instruction and for the edification of others.
To exhortation to exhort others to their duty there described, or to comfort others from arguments fetched thence.
To doctrine to instruct others in the principles of religion.
Poole: 1Ti 4:14 - Neglect not the gift that is in thee // Which was given thee by prophecy // the laying on of the hands of the presbytery Neglect not the gift that is in thee neglect neither the ability which God hath given time for the discharge of the office of the ministry, nor the o...
Neglect not the gift that is in thee neglect neither the ability which God hath given time 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.
Which was given thee by prophecy 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.
Poole: 1Ti 4:15 - Meditate upon these things // Give thyself wholly to them // That thy profiting may appear to all Meditate upon these thingsMeleta , let these things be the business of thy thoughts, and take care of them.
Give thyself wholly to them be in them, ...
Meditate upon these things
Give thyself wholly to 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 thy profiting may appear to all that so, as all men’ s gifts improve by study and exercise, thine also may so improve, that all men may take notice of the improvement of them.
Poole: 1Ti 4:16 - 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 Take heed unto thyself take heed how thou livest, and orderest thy life, that it may be exemplary.
And unto the doctrine and take heed also both th...
Take heed unto thyself take heed how thou livest, and orderest thy life, that it may be exemplary.
And unto the doctrine and take heed also both that thou teachest, and what thou teachest.
Continue in them and do both these things not for a time, but constantly.
For in doing this thou shalt both save thyself, and them that hear thee thus thou shalt do what in thee lieth to save thine own soul, and also to save the souls of others to whom thou preachest, or among whom thou conversest.
See GG: 19,29 July 18, 2004
PBC: 1Ti 4:2 - conscience seared "conscience seared" - We typically interpret the reference to the conscience being seared with a hot iron as meaning that these people have lost their...
"conscience seared" - We typically interpret the reference to the conscience being seared with a hot iron as meaning that these people have lost their sense of conscience; that they are beyond feeling. This may be the case with such people, but the analogy fails the interpretation. The words indicate the administration of a branding iron, as cowboys in our own Western pioneer days would apply to their cattle before turning them loose on the open range. The brand signifies ownership. This idea matches the passage far better than the idea of lost sensitivity. These people have fallen under the influence of the demonic to such an extent that they appear to be " owned" by the wicked spirit that promotes their error. They become obsessed with their error. In fact a major evidence that a person has fallen prey to error is this precise behavior. They can hardly discuss any other Bible teaching. Every discussion will lead to this idea.
51
PBC: 1Ti 4:3 - Forbidding to marry, // commanding to abstain from meats "Forbidding to marry," - Whether applied to ministers (as with the Roman Catholic prohibition against priests being married), or in other circumsta...
"Forbidding to marry," - Whether applied to ministers (as with the Roman Catholic prohibition against priests being married), or in other circumstances, these people violate the fundamental premise of God’s creating man and woman. An individual may occasionally choose to remain single. This choice does not violate any Biblical principle. The error that Paul confronts is quite different. It has to do with the forbidding of marriage. In a true Biblical marriage Jesus described the bond as having a divine origin, " whom God hath joined together" (Mt 19:6; Mr 10:9). To forbid marriage as part of a false teaching is to reject God’s joining of people in marriage.
"commanding to abstain from meats" - They command people to abstain from meats. Paul adds further emphasis. God made various plants and animals for food consumption. Advocates of a vegetarian diet as a religious mandate are the focus of Paul’s concern. (Again I have no problem with anyone for dietary, taste, or other personal reasons choosing to be a vegetarian. The problem appears when a false teacher imposes the rule on others under the guise that it is a divine rule to be followed.)
51
See GG: 19,30 July 25, 2004
See GG: 19,31 August 1, 2004
PBC: 1Ti 4:12 - show others by your patience under trial and faithfulness in times of persecution that God is trustworthy and that his promises are reliable. For 1Ti 4:12-13 See GG: 19,32 August 8, 2004
an example...in faith
" show others by your patience under trial and faithfulness in times of persecuti...
For 1Ti 4:12-13 See GG: 19,32 August 8, 2004
an example...in faith
" show others by your patience under trial and faithfulness in times of persecution that God is trustworthy and that his promises are reliable." The words of Eliphaz to Job have, from time to time, stung me a little: " Behold thou hast instructed many, and thou has strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled." {Job 4:3-5} These words arrested John Newton as he struggled with self-pity and despair at the bedside of his invalid wife. He thought to himself, " I’ve preached that God is faithful, that faith must take hold of His promise in the time of trouble. Now is the time to prove that God is able to sustain those who put their trust in Him." He pulled himself together and proceeded to care for her and maintain his rigorous schedule, trusting in God. He preached on the day of her death, and even subsequently preached his own wife’s funeral. He was an example to the believers of faith in God.
505
See GG: 19,33 August 15, 2004
PBC: 1Ti 4:15 - profiting " profiting"
The Greek word translated " profiting," means " pioneer advance." The verb form means " to go forward; to cut through." The word was ...
" profiting"
The Greek word translated " profiting," means " pioneer advance." The verb form means " to go forward; to cut through." The word was originally a nautical term meaning " to forge ahead and to make headway." Paul wanted Timothy to develop a pioneer spirit, an insatiable desire to forge ahead into new territories of spiritual growth and personal maturity. Paul’s point is that others will notice Timothy’s spiritual growth and will be stimulated to godliness by his example. Christian people who see their pastor growing spiritually are encouraged by that example to greater levels of spiritual maturity themselves. I’ve never known a church that was growing spiritually whose pastor was not blazing the trail before them by his own spiritual progress. When ministers cease to prioritize personal spiritual growth, churches will also.
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Haydock: 1Ti 4:1 - In the last times // To spirits of error and doctrines of devils In the last times. Literally, last days; i.e. hereafter, or in days to come. ---
To spirits of error and doctrines of devils; or, to seducing sp...
In the last times. Literally, last days; i.e. hereafter, or in days to come. ---
To spirits of error and doctrines of devils; or, to seducing spirits and doctrines of devils, as in the Protestant translation. The sense must be, that men shall teach false doctrine by the suggestion of the devil. (Witham)
Haydock: 1Ti 4:2 - Their conscience seared Their conscience seared; hardened: a metaphor from the custom of burning malefactors with a hot iron. (Witham)
Their conscience seared; hardened: a metaphor from the custom of burning malefactors with a hot iron. (Witham)
Haydock: 1Ti 4:3 - Forbidding to marry, to abstain from meats Forbidding to marry, to abstain from meats, &c. Here says St. John Chrysostom[1] are foretold and denoted the heretics called Encratites, the Mar...
Forbidding to marry, to abstain from meats, &c. Here says St. John Chrysostom[1] are foretold and denoted the heretics called Encratites, the Marcionites, Manicheans, &c. who condemned all marriages as evil, as may be seen in St. Irenæus, Epiphanius, St. Augustine, Theodoret, &c. These heretics held a god who was the author of good things, and another god who was the author or cause of all evils; among the latter they reckoned, marriages, fleshmeats, wine, &c. The doctrine of Catholics is quite different, when they condemn the marriages of priests and of such as have made a vow to God to lead always a single life; or when the Church forbids persons to eat flesh in Lent, or on fasting-days, unless their health require it. We hold that marriage in itself is not only honourable, but a sacrament of divine institution. We believe and profess that the same only true God is the author of all creatures which are good of themselves; that all eatables are to be eaten with thanksgiving, and none of them to be rejected, as coming from the author of evil. When we condemn priests for marrying, it is for breaking their vows and promises made to God of living unmarried, and of leading a more perfect life; we condemn them with the Scripture, which teaches us that vows made are to be kept; with St. Paul, who in the next chap. (ver. 12) teaches us, that they who break such vows incur their damnation. When the Church, which we are commanded to obey, enjoins abstinence from flesh, or puts a restraint as to the times of eating on days of humiliation and fasting, it is by way of self-denial and mortification: so that it is not the meats, but the transgression of the precept, that on such occasions defiles the consciences of the transgressors. "You will object, (says St. John Chrysostom) that we hinder persons from marrying; God forbid," &c. St. Augustine, (lib. 30. cont. Faustum. chap. vi.) "You see (says he) the great difference in abstaining from meats for mortification sake, and as if God was not the author of them." We may observe that God, in the law of Moses, prohibited swine's flesh and many other eatables; and that even the apostles, in the Council of Jerusalem, forbad the Christians, (at least about Antioch) to eat at that time blood and things strangled; not that they were bad of themselves, as the Manicheans pretended. (Witham) ---
St. Paul here speaks of the Gnostics and other ancient heretics, who absolutely condemned marriage and the use of all kind of meat, because they pretended that all flesh was from an evil principle: whereas the Church of God so far from condemning marriage, holds it to be a holy sacrament, and forbids it to none but such as by vow have chosen the better part: and prohibits not the use of any meats whatsoever, in proper times and seasons, though she does not judge all kinds of diet proper for days of fasting and penance. (Challoner) ---
We may see in the earliest ages [centuries] of Christianity, that some of the most infamous and impure heretics that ever went out of the Church, condemned all marriage as unlawful, at the same time allowing the most unheard of abominations: men without religion, without faith, without modesty, without honour. See St. Clement, lib. 3. Strom.
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[BIBLIOGRAPHY]
St. John Chrysostom, Greek: om. ib. ou koluomen, me genoioto. St. Jerome, (lib. 1. cont. Jovinian. tom. 4. p. 156) Si nupserit Virgo, non peccavit....non illa Virgo, quæ se semel Dei cultui dedicavit; harum enim si qua nupserit, habebit damnationem. See St. Augustine (lib. 30. cont. Faust. chap. vi.) both as to marriage and meats.
Haydock: 1Ti 4:5 - It is sanctified by the word of God, and prayer It is sanctified by the word of God, and prayer. That is, praying that they may not, by the abuse we make of them, be an occasion to us of sinning a...
It is sanctified by the word of God, and prayer. That is, praying that they may not, by the abuse we make of them, be an occasion to us of sinning and offending God. (Witham) ---
The use of all kinds of meat is in itself good; but if it were not, it would become sanctified by the prayer which we usually pronounce over it, and by the word of Christ, who has declared that not that which enters the mouth defiles a man. (Calmet)
Haydock: 1Ti 4:7 - Old wives' fables // Greek: Bebelous Old wives' fables. [2] Some understand the groundless traditions of the Jews; others the ridiculous fictions of Simon Magus and his followers. In th...
Old wives' fables. [2] Some understand the groundless traditions of the Jews; others the ridiculous fictions of Simon Magus and his followers. In the Greek they are called profane fables. (Witham)
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[BIBLIOGRAPHY]
Greek: Bebelous.
Haydock: 1Ti 4:8 - -- Some think St. Paul alludes in this verse to the corporal exercises of wrestlers, which procured them but a little short renown, whereas the works of ...
Some think St. Paul alludes in this verse to the corporal exercises of wrestlers, which procured them but a little short renown, whereas the works of piety have a more lasting reward. (Menochius, Tirinus) ---
Corporal exercises of temperance, mortification, &c. are good, but not to be compared with the spiritual virtues of charity, piety, &c. (St. Bernard)
Haydock: 1Ti 4:10 - Of all men Of all men, and especially of the faithful, who have received the grace of faith. (Witham)
Of all men, and especially of the faithful, who have received the grace of faith. (Witham)
Haydock: 1Ti 4:12 - Let no man despise thy youth Let no man despise thy youth. That is, let thy behaviour be such that no one can have occasion to despise thee. He seems then about the age of fort...
Let no man despise thy youth. That is, let thy behaviour be such that no one can have occasion to despise thee. He seems then about the age of forty. (Witham)
Haydock: 1Ti 4:13 - Attend to reading Attend to reading, &c. He recommends to him the reading of the Holy Scriptures; which says St. Ambrose, (lib. 3. de fid. chap. vii.) is the book of...
Attend to reading, &c. He recommends to him the reading of the Holy Scriptures; which says St. Ambrose, (lib. 3. de fid. chap. vii.) is the book of priests. (Witham)
Haydock: 1Ti 4:14 - Neglect not the grace // With the imposition of the hands of the Neglect not the grace. The Greek seems to imply the gifts of the Holy Ghost, given by the sacraments,[3] by prophecy; which may signify, when the ...
Neglect not the grace. The Greek seems to imply the gifts of the Holy Ghost, given by the sacraments,[3] by prophecy; which may signify, when the gift of preaching or of expounding prophets was bestowed upon thee. ---
With the imposition of the hands of the [4] priesthood. Some expound it, when thou didst receive the order of priesthood, or wast made bishop: but the sense rather seems to be, when the hands of priests of the first order (i.e. of bishops) were laid upon thee, according to St. John Chrysostom. (Witham) ---
St. Augustine sayeth that no man can doubt whether holy orders be a sacrament; and that no one may argue that he uses the term improperly, and without due precision, he joineth this sacrament in nature and name with baptism (Cont. Ep. Parmen. lib. 2. chap. xiii.) St. Ambrose on this verse understands in the words imposition of hands, all the holy action and sacred words done and spoken over him when he was made a priest; whereby, says the saint, he was designed to the work, and received authority that he durst offer sacrifice in our Lord's stead unto God.
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[BIBLIOGRAPHY]
Gratiam, Greek: charismatos.
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[BIBLIOGRAPHY]
Presbyterii, Greek: tou presbuteriou. See Luke xxii. 26. and Acts xxii. 5. where Greek: presbuterion is taken for a number of Jewish priests.
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Gill: 1Ti 4:1 - Now the Spirit speaketh expressly // that in the latter times some should depart from the faith // giving heed to seducing spirits // And doctrines of devils Now the Spirit speaketh expressly,.... The prophecy hereafter mentioned was not an human conjecture, but, as all true prophecy, it came from the Spiri...
Now the Spirit speaketh expressly,.... The prophecy hereafter mentioned was not an human conjecture, but, as all true prophecy, it came from the Spirit of God, who spoke or delivered it; either in the prophets of the Old Testament, who, as they spoke of the Gospel dispensation, so of the defection that should be in it; and particularly of antichrist, and of the apostasy through him, which is what is here intended, especially in Daniel's prophecies, under the names of the little horn, and vile person, Dan 7:1 and Dan 11:1, or in the Lord Jesus Christ, who foretold that false prophets would arise and deceive many; or in some of the prophets in the Christian church, such as Agabus, and others, who might in so many words foretell this thing; or rather in the apostle himself, at this time, since this prophecy was delivered not in dark sayings, in an enigmatical way, in an obscure manner, as prophecies generally were, but in plain language, and easy to be understood, and wanted no interpreter to unriddle it; and seeing that it is nowhere to be found in so many express words elsewhere: and moreover, the apostle does not say the Spirit "hath spoken", but the Spirit "speaketh"; then, at the time of the writing of these words, in and by him. The prediction follows,
that in the latter times some should depart from the faith; that is, from the doctrine of faith, notwithstanding it is indisputably the great mystery of godliness, as it is called in the latter part of the preceding chapter; for from the true grace of faith there can be no final and total apostasy, such as is here designed; for that can never be lost. It is of an incorruptible nature, and therefore more precious than gold that perishes; Christ is the author and finisher of it; his prevalent mediation is concerned for it; it is a gift of special grace, and is without repentance; it springs from electing grace, and is secured by it; and between that and salvation there is an inseparable connection; it may indeed decline, be very low, and lie dormant, as to its acts and exercise, but not be lost: there is a temporary faith, and a persuasion of truth, or a mere assent to it, which may be departed from, but not that faith which works by love: here it intends a profession of faith, which being made, should be dropped by some; or rather the doctrine of faith, which some would embrace, and then err concerning, or entirely quit, and wholly apostatize from. And they are said to be some, and these many, as they are elsewhere represented, though not all; for the elect cannot be finally and totally deceived; the foundation of election stands sure amidst the greatest apostasy; and there are always a few names that are not defiled with corrupt principles and practices; Christ always had some witnesses for the truth in the darkest times: and now this defection was to be "in the latter times"; either of the apostolic age, which John, the last of the apostles, lived to see; and therefore he calls it the last time, or hour, in which were many antichrists, 1Jo 2:18. And indeed in the Apostle Paul's time the mystery of iniquity began to work, which brought on this general defection; though here it has regard to some later times under the Gospel dispensation; to the time when the man of sin, and the son of perdition, was revealed, and when all the world wondered after the beast: and indeed, such will be the degeneracy in the last days of all, that when the son of man comes, as the grace, so the doctrine of faith will be scarcely to be found in the world: the means by which this apostasy will obtain and prevail will be through men's
giving heed to seducing spirits; either to doctrines which are of a deceiving nature; or to men who profess to have the Spirit of God, and have not, but are evil men and seducers, deceiving, and being deceived; that lie in wait to deceive, and handle the word of God deceitfully; and by attending on the ministry of such persons, through hearing them, and conversing with them, the defection was to begin and spread; and therefore such should be carefully avoided, and their ministry shunned; nor should they be received, nor bid God speed.
And doctrines of devils; such as are devised by devils, as all damnable doctrines be; and all lying ones, for the devil is the father of them; and as are all the false doctrines introduced by antichrist, for his coming was after the working of Satan; and particularly those doctrines of his concerning worshipping of angels, and saints departed, may be called the doctrines of devils, or of "demons"; being much the same with the demon worship among the Heathens, of which the devil was the inventor: unless by doctrines of devils should be meant the doctrines of men, who for their cunning and sophistry, for their lies and hypocrisy, for their malice, and murdering of the souls of men, are comparable to devils.
Gill: 1Ti 4:2 - Speaking lies in hypocrisy // having their conscience seared with a hot iron Speaking lies in hypocrisy,.... Or "through the hypocrisy of those that speak lies"; for the apostle is still speaking of the means by which the apost...
Speaking lies in hypocrisy,.... Or "through the hypocrisy of those that speak lies"; for the apostle is still speaking of the means by which the apostasy should rise, and get ground; and it should be by the means of persons that should deliver lying or false doctrine under the colour of truth, and make great pretensions to religion and holiness, which would greatly take with men, and captivate and lead them aside: and this plainly points at the abettors of antichrist, the Romish priests, who deliver out the lying doctrines of merit, purgatory, invocation of saints, fastings, pilgrimages, &c. and the fabulous legends of saints, and the lying wonders and miracles done by them, and all under a show of godliness, and the promoting of religion and holiness:
having their conscience seared with a hot iron; which exactly describes the above mentioned persons, whose consciences are cauterized and hardened, and past feeling; and have no regard to what they say or do, make no conscience of anything, but under a cloak of sanctity commit the most shocking impieties; and are men of the most infamous characters, and of the most enormous and scandalous lives and conversations; so that the metaphor may be taken either from the searing of flesh with an iron, or cauterizing it, whereby it grows callous and hard; or from the stigmas or marks which used to be put on malefactors, or such who have been guilty of notorious crimes.
Gill: 1Ti 4:3 - Forbidding to marry // to abstain from meats // which God hath created // to be received // with thanksgiving // of them which believe and know the truth Forbidding to marry,.... Which points out not the Encratites, Montanists, and Manichees, who spoke against marriage; but the Papists, who forbid it to...
Forbidding to marry,.... Which points out not the Encratites, Montanists, and Manichees, who spoke against marriage; but the Papists, who forbid it to their priests under a pretence of purity and holiness, and at the same time allow them to live in all manner of debauchery and uncleanness; for these are the persons that forbid marriage in an authoritative way, and in hypocrisy: for that phrase is to be joined to all the sentences that follow it; as through the hypocrisy of those whose consciences are seared; and through the hypocrisy of those that forbid marriage to their priests, this being, by the common people, taken as an instance of great purity and holiness, and hereby they are drawn into the deception; as well as also through the hypocrisy of those that command
to abstain from meats: not from some certain meats forbidden by the law of Moses, as did some judaizing Christians; but from all meats at some certain season of the year, as at what they call the Quadragesima or Lent, and at some days in the week, as Wednesdays and Fridays; and this all under an hypocritical pretence of holiness, and temperance, and keeping under the body, and of mortification; when they are the greatest pamperers of their bodies, and indulge themselves in all manner of sensuality: the evil of this is exposed by the apostle, as follows,
which God hath created; and therefore must be good, and ought not to be abstained from: and besides, the end of his creation of them is,
to be received: to be taken, and used, and eaten; and therefore it is wicked to command men to abstain from them, and evil in those that do it: and the manner in which they should be received is
with thanksgiving; since they are the creatures of God, and useful to men, and men are unworthy of them, having forfeited them by sin; and since they are the bounties of Providence, and a free use of them is allowed; so far then should men be from abstaining from them, that they ought to take them, and use them with all thankfulness: and especially this should be done
of them which believe and know the truth: that is, who believe in Christ, and know the truth of the Gospel, which frees from every yoke of bondage, and from the burdensome rites, ceremonies, and inventions of men; for these have the good creatures as the fruits of divine love, through Christ the Mediator, and as blessings indeed; and who have the best right, claim, and title to them through Christ, being in him heirs of the world, and for whose sake all things are; and therefore these, as they know how to use them, and not abuse them, are to receive them at the hands of God, with thanksgiving, and not put them away, or abstain from them under a pretence of religion and holiness.
Gill: 1Ti 4:4 - For every creature of God is good // and nothing to be refused // if it be received with thanksgiving For every creature of God is good,.... For food; and should be taken and used for that purpose, at all times, without distinction; even every creature...
For every creature of God is good,.... For food; and should be taken and used for that purpose, at all times, without distinction; even every creature which is made for food, and which is easy to be discerned by men:
and nothing to be refused; or rejected as common and unclean, or to be abstained from at certain times:
if it be received with thanksgiving: if not, persons are very ungrateful, and very unworthy of such favours; and it would be just in God to withhold them from them; and this they may expect at his hands, who reject them with contempt, or receive them with unthankfulness, or abstain front them in a religious way he never enjoined.
Gill: 1Ti 4:5 - For it is sanctified // by the word of God // and prayer For it is sanctified,.... Or set apart for use, and may be lawfully used at all times:
by the word of God; which declares that there is nothing in ...
For it is sanctified,.... Or set apart for use, and may be lawfully used at all times:
by the word of God; which declares that there is nothing in itself common, or unclean, or unfit for use, and that nothing that goes into a man defiles him; so that by virtue of this word of God, every creature may be made use of, that is fit for food: or else this designs the word of God, which gives a blessing to what is eaten; for it is not by bread or meat only, but through the word of God commanding a blessing on what is eaten, that man lives, Mat 4:4 and therefore this blessing upon our food should be asked for: wherefore it follows,
and prayer; this being used before eating for a blessing on the food, and after it, in a way of thanksgiving for it, sanctifies every creature of God, or gives men a free use of any, or all of them. So the Israelites, when they had eaten, and were full, were to bless the Lord, Deu 8:10. And thus our Lord Jesus Christ, at meals, used to take the food, and bless it or ask a blessing on it, Mat 14:19. And so did the Essenes among the Jews h, and the Christians in Tertullian's i time; and the practice is highly necessary and commendable, nor ought it to be disused.
Gill: 1Ti 4:6 - If thou put the brethren in remembrance of these things // Thou shalt be a good minister of Jesus Christ // nourished up in the words of faith, and of good doctrine // nourishing // whereunto thou hast attained If thou put the brethren in remembrance of these things,.... Either of all the main and principal things already mentioned in the preceding chapters; ...
If thou put the brethren in remembrance of these things,.... Either of all the main and principal things already mentioned in the preceding chapters; as that the end of the commandment is love; that Christ's coming into the world to save the chief of sinners is a faithful saying, and worthy of acceptation; that prayers should be made for all sorts of men, for the reasons given; and that there is salvation for men and women through the incarnate Son of God; that such and such are the qualifications of elders and deacons; and that the incarnation of Christ is, without controversy, the great mystery of godliness: or of the things which are particularly hinted at in the prophecy delivered in the beginning of this chapter; as that there should be a falling off from the doctrine of faith in the latter days; that this should come to pass through attending to erroneous spirits, and doctrines of "demons", and through the lies of hypocritical, hardened, and infamous men; whose particular dogmas, by which they might be known, would be, to forbid marriage to certain persons, which is of divine institution and honourable, and to order an abstinence from meats at certain times, contrary to the will and providence of God. These the apostle would have Timothy propose, and subject to consideration, and from time to time refresh the memories of the saints with, who are apt, through negligence and inattention, and the weakness of the natural faculty, to be forgetful hearers of the word; that whenever such persons should arise, they might be on their guard against them. It is one part of the business of Gospel ministers to put the churches in mind of what they have received and known, and are established in. By "the brethren" are meant the members of the church at Ephesus; whom the apostle accounted as brethren, being of the same family and household, and would have Timothy reckon and use as such, and not as subjects and servants, to be lorded over.
Thou shalt be a good minister of Jesus Christ; a minister of Jesus Christ is one of his making, qualifying, calling, and sending; and who makes Christ, the doctrines respecting his person and offices, his grace, righteousness, and salvation, the subject of his ministry; and he is a good one, who, besides having a good work of grace wrought in him, has good gifts and abilities from Christ, and who makes a good use of them, and freely and fully imparts them for the good of others; and being employed in a good work, he abides in it, and nothing can deter or remove him from it; and such an one was Timothy, and so would it be manifest by doing what the apostle hints unto him; as well as he would appear to be
nourished up in the words of faith, and of good doctrine: by which are meant the truths of the Gospel, called the words of faith, because they are things to be believed, hold forth the object of faith, Christ, and are the means by which faith comes, and is increased: and good doctrine, being the doctrine of the Scriptures, and of Christ, and of his apostles, and according to godliness; and contain good things, which make for the glory of the grace of God, and the comfort and welfare of immortal souls. These are of a nourishing nature; they are the wholesome and salutary words of Christ; they have in them milk for babes, and meat for strong men; by which both grow and thrive, when error eats as does a canker. So Philo the Jew k speaks of the soul, being "nourished with sciences", and not with food and drink, which the body needs; and a little after he says, you see the food of the soul what it is, it is the continual word of God. Now Timothy, by discharging his work aright, would show to the brethren, that as he had been nourished and trained up, first under his religious parents, and then under the Apostle Paul; so he still continued in the same truths, and to live and feed upon them, and to be nourished by them: or the words may be rendered actively,
nourishing; that is, either himself, as the Syriac version renders it, or others; for though all nourishment comes from Christ the head, yet it is ministered by joints and bands to the members; it is conveyed by the means of the word and ordinances, ministered by the preachers of the Gospel, who feed the church with knowledge, and with understanding; and none but those who are nourished themselves are fit to be the nourishers of others; and such an one was this evangelist: for it follows,
whereunto thou hast attained; he had arrived to a considerable degree of knowledge of Gospel truths, and was still pursuing and following on to know more of them, and was exhorted to continue in them, knowing of whom he had learned them. All this is said by way of encouragement to him to do as the apostle directs.
Gill: 1Ti 4:7 - But refuse profane and old wives' fables // And exercise thyself rather unto godliness But refuse profane and old wives' fables,.... Either Jewish ones, the traditions of the elders; or those of the Gnostics, concerning God, angels, and ...
But refuse profane and old wives' fables,.... Either Jewish ones, the traditions of the elders; or those of the Gnostics, concerning God, angels, and the creation of the world; or those doctrines of demons, and which forbad marriage, and commanded abstinence from meats before mentioned; which are called profane, because impious and ungodly, and old wives' fables, because foolish and impertinent; and which were to be rejected with abhorrence and contempt, in comparison of the words of faith and good doctrine.
And exercise thyself rather unto godliness; either to the doctrines which are according to godliness, and tend to godly edification, which the above fables did not, study these, meditate on them, digest them, and deliver them to others; or to a godly life and conversation, exercise thyself, to have a conscience void of offence to God and men; or to internal religion, inward godliness, the exercise of the graces of faith, hope, love, fear, reverence, humility, &c. or rather to the spiritual worship of God, according to his will, not in a formal, cold, and customary way, but with the heart, in truth and sincerity, in faith, and with fervency and purity.
Gill: 1Ti 4:8 - For bodily exercise profiteth little // but godliness is profitable unto all things // having promise of the life that now is // and of that which is to come For bodily exercise profiteth little,.... Meaning not the exercise of the body in the Olympic games, as by running, wrestling, &c. which profited but ...
For bodily exercise profiteth little,.... Meaning not the exercise of the body in the Olympic games, as by running, wrestling, &c. which profited but little, for the obtaining of a corruptible crown at most; though since a word is used here, and in the preceding verse, borrowed from thence, there may be an allusion to it: much less exercise of the body for health or recreation, as riding, walking, playing at any innocent diversion; which profits but for a little time, as the Syriac and Arabic versions read; and the latter renders the phrase "bodily recreation": nor is the exercise of the body in the proper employment of trade and business, to which a man is called, and which profits for the support of life for a little while, intended; nor any methods made use of for the mortification of the body, and the keeping of it under, as watchings, fastings, lying on the ground, scourging, &c. but rather mere formal external worship, as opposed to godliness, or spiritual worship. There ought to be an exercise of the body, or a presenting of that in religious worship before God; there should be an outward attendance on the word and ordinances; but then, without internal godliness, this will be of little advantage: it is indeed showing an outward regard to public worship, and may be a means of keeping persons out of bad company, and from doing evil things; but if this is trusted to, and depended on, it will be of no avail to everlasting life; see Luk 13:26
but godliness is profitable unto all things; to the health of the body, and the welfare of the soul; to the things of this life, and of that which is to come; to themselves and others, though not to God, or in a way of merit:
having promise of the life that now is; of the continuance of it, of length of days, of living long in the earth, and of enjoying all necessary temporal good things, the mercies of life; for God has promised to his spiritual worshippers, to them that fear him, and walk uprightly, that their days shall be prolonged, that they shall want no good thing, nor will he withhold any from them that is for their good, that is proper and convenient for them:
and of that which is to come; even of eternal life; not that eternal life is received or procured hereby; for it is the free gift of God, and is not by any works of men, for otherwise it would not be by promise; for its being by promise shows it to be of grace: there is nothing more or less in it than this, that God promises glory to his own grace; for internal godliness, which animates and maintains spiritual worship, is of God, is of his own grace, and every part of it is a free gift of his, as faith, hope, love, fear, &c.
Gill: 1Ti 4:9 - This is a faithful saying // and worthy of all acceptation This is a faithful saying,.... A true one, and to be believed, that godliness has such promises annexed to it; see 1Pe 3:10.
and worthy of all acce...
This is a faithful saying,.... A true one, and to be believed, that godliness has such promises annexed to it; see 1Pe 3:10.
and worthy of all acceptation; by all godly persons, to encourage them to the exercise of godliness.
Gill: 1Ti 4:10 - 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 For therefore we both labour,.... Not in the word and doctrine, though they did; nor in the exercise of internal godliness, though there is a work in ...
For therefore we both labour,.... Not in the word and doctrine, though they did; nor in the exercise of internal godliness, though there is a work in faith, and a labour in love; nor with their own hands, at their trades and business, to support themselves, and others; but by enduring hardships and afflictions, as stripes, imprisonment, weariness, pain, watchings, fastings, hunger, thirst, cold, and nakedness; see 2Co 11:23.
And suffer reproach; with patience and cheerfulness. The Alexandrian copy, and another manuscript, read, "we strive"; or contend even to an agony, combating with sin, Satan, and the world, with profane men, and with false teachers; and to all this they were animated by the promises made to godliness; and therefore they showed it by their practices, or rather by their sufferings, that they believed it to be a true and faithful saying; and which is further conferred by what follows:
because we trust in the living God; for the accomplishment of the said promises, who has power, and therefore can, and is faithful, and therefore will, make good what he has promised; and since it is life he has promised, faith is the more encouraged to trust in him, since he is the living God, in opposition to, and distinction from, lifeless idols; he has life in himself, essentially, originally, and independently, and is the author and giver of life, natural, spiritual, and eternal, unto others. Wherefore there is good reason to trust in him for the fulfilling of the promises of the present and future life, made unto godliness.
Who is the Saviour of all men; in a providential way, giving them being and breath, upholding them in their beings, preserving their lives, and indulging them with the blessings and mercies of life; for that he is the Saviour of all men, with a spiritual and everlasting salvation, is not true in fact.
Specially of those that believe; whom though he saves with an eternal salvation; yet not of this, but of a temporal salvation, are the words to be understood: or as there is a general providence, which attends all mankind, there is a special one which relates to the elect of God; these are regarded in Providence, and are particularly saved and preserved before conversion, in order to be called; and after conversion, after they are brought to believe in Christ, they are preserved from many enemies, and are delivered out of many afflictions and temptations; and are the peculiar care and darlings of providence, being to God as the apple of his eye: and there is a great deal of reason to believe this, for if he is the Saviour of all men, then much more of them who are of more worth, value, and esteem with him, than all the world beside; and if they are saved by him with the greater salvation, then much more with the less; and if he the common Saviour of all men, and especially of saints, whom he saves both ways, then there is great reason to trust in him for the fulfilment of the promises of life, temporal and eternal, made to godliness, and godly persons. This epithet of God seems to be taken out of Psa 17:7 where he is called
Gill: 1Ti 4:11 - These things command and teach. These things command and teach. What are to be commanded, command, and what are to be taught, teach; command to refuse and reject all profane and fabu...
These things command and teach. What are to be commanded, command, and what are to be taught, teach; command to refuse and reject all profane and fabulous doctrines, and exhort to the exercise of true godliness, and teach the profitableness of that, and declare the promises made unto it, and assert the truth and acceptableness of them; command, order, and encourage believers to labour and suffer reproach for the sake of Christ, and his Gospel, in hope of enjoying the said promises, and teach them to trust in the God of their lives, and the Saviour of all men; and whereas to this authoritative way of teaching, Timothy's youth might be objected by himself, and others; it follows,
Gill: 1Ti 4:12 - Let no man despise thy youth // but be thou an example of the believers // In conversation // In charity // In spirit // In faith // In purity Let no man despise thy youth,.... Timothy was now a young man; some think he was about three and twenty years of age; but he might be older, and yet b...
Let no man despise thy youth,.... Timothy was now a young man; some think he was about three and twenty years of age; but he might be older, and yet be so called. Saul is said to be a young man, when he held the clothes of them that stoned Stephen, when he must be at least thirty years of age, some say thirty five; since thirty years after that he styles himself Paul the aged, when he must be sixty years of age and upwards, Act 7:58. Young men are sometimes honoured by God with great gifts, for usefulness both in church and state, as Samuel, David, Solomon, Daniel, and his companions: nor should they be despised on account of their age, when they have gifts suitable to their office, and behave well in it, but, on the contrary, ought to be esteemed for their works' sake; and such should take care that no man has an opportunity or reason to treat them with contempt on that account: the apostle's sense is, either that Timothy, being in office, should not suffer any man to use him contemptuously; but exert his power and authority, and magnify his office, and not allow men to trample upon him, or use him ill, though he was a young man; which sense suits with the preceding words: or rather his meaning is, that he would have him so conduct and behave himself, as he had taught him to behave, in the house and church of God, and so fill up his place and office, and live such an exemplary life and conversation, that there might be no occasion for any to despise his age, or him, on the account of it: and this agrees with what follows,
but be thou an example of the believers; the members of the church, before called brethren, from their relation to one another, and here believers, from their concern with Christ, the object of their faith; a more honourable character cannot be given of men, though treated with great contempt in this age of infidelity. The Mahometans would engross this character to themselves, calling themselves the believers, and reckoning all others infidels; but to them only it belongs, who believe in Christ unto righteousness and life everlasting. Now sometimes young men may be examples to older ones; and all that are in office in the church, especially in the ministry, whether old or young, should be ensamples to the flock, and that in the following things: "in word"; meaning either the word of truth, the doctrine of the Gospel; by delivering that which is according to the rule of God's word, showing in it uncorruptness, gravity, and sincerity, and by holding it fast; all which may for the imitation of others, to receive the pure doctrine and retain it: or rather this may respect common discourse; which should not be corrupt, filthy, nor foolish; but should be always with grace, Seasoned with salt, or should be grave and serious, wise and prudent, pleasant, profitable, and edifying.
In conversation; in the family, church, and world; which should be as becomes the Gospel of Christ, in all godliness and honesty, with simplicity and godly sincerity; so as to adorn the doctrine of God our Saviour, recommend it to others, stop the mouths of gainsayers, and obtain a good report of them that are without.
In charity; in love to God, to Christ, and one another; without which, if a man has the tongue of men and angels, or ever such great and excellent gifts, he is nothing.
In spirit; in the exercise of spiritual gifts; in spiritual talk and conversation; and in fervency of spirit, or true zeal for the honour of God, the glory of the Redeemer, the spread of his Gospel, truths, and ordinances, and the support of the same. This clause is wanting in the Alexandrian and Claromontane copies, and in the Vulgate Latin, Syriac, and Ethiopic versions.
In faith; in the exercise of the grace of faith; in holding fast the profession of faith; and in retaining the doctrine of faith, with all integrity, faithfulness, and constancy, standing fast in it, striving and contending for it.
In purity; or chastity of body, in opposition to all impurity of the flesh, by fornication, adultery, and the like; which was very proper to be suggested to a young man: though this may also have respect to all that is before said, as to purity of language, conversation, love, zeal, and faith.
Gill: 1Ti 4:13 - Till I come // Give attendance to reading // to exhortation, to doctrine Till I come,.... To Ephesus; where the apostle hoped to be shortly, but was prevented; he afterwards came to Miletus, and sent for the elders of Ephes...
Till I come,.... To Ephesus; where the apostle hoped to be shortly, but was prevented; he afterwards came to Miletus, and sent for the elders of Ephesus thither, when he took his final leave of them. He mentions this circumstance, not as if Timothy was to attend to the following things no longer, but to quicken him to an attendance to them from the consideration of his being shortly with him.
Give attendance to reading; that is, of the Scriptures, which the Jews call
"Says R. Tanchum Bar Chanilai, for ever let a man divide his years or life into three parts; one third (let him spend) in the Mikra, (the Scriptures, and the reading of them,) another third in the Misna, and the other third in the Talmud.''
And this is to be understood, not of the reading of the Scriptures in public, for the advantage of others, a custom which obtained in the Jewish synagogues; see Act 13:15 but in private, for his own use and service, that he might be more perfect, and more thoroughly furnished to the work and office to which he was called; for the Scriptures are the fund of spiritual knowledge, as well as the test and standard of doctrine, out of which all must be fetched, and by which it must be tried; and if Timothy, who had known the Scriptures from a child, had been trained up in them, and was always conversant with them, had need to give diligent attention to the reading of them, then much more others: as also
to exhortation, to doctrine; as he was privately to read the Scriptures, for his own benefit, he was publicly to expound them, or preach from them, to the advantage of others; for these two, exhortation and doctrine, are branches of the ministerial work, which reading furnishes and qualifies for. "Exhortation" intends the stirring up of believers to the exercise of grace, and the discharge of duty; and is a considerable part of the work of the ministry, and on which a minister of Christ should much insist; and it becomes the saints to suffer every word of exhortation from them, and receive it kindly, 2Ti 4:2, Rom 12:8, Heb 13:22. The word signifies also "consolation", and which is another branch of the ministry. Believers are oftentimes disconsolate through the prevalence of corruptions, the power of Satan's temptations, and the hidings of God's face, and need comfort; when the ministers of the Gospel should be Barnabases, sons of consolation, and should speak comfortably to them; for which they are qualified by the God of all comfort, who comforts them in all their tribulations, that they might be capable of speaking good and comfortable words to others. "Doctrine" designs the teaching and instructing of the church in the mysteries of the Gospel; opening and explaining the truths of it; defending them against all opposers, and refuting errors and heresies contrary to them. This is the evangelic Talmud; and these three, "reading", "exhortation", and "doctrine", may answer to the above three things the Jew advises men to divide their time among, the Mikra, Misna, and Talmud: reading answers to the Mikra, and indeed is no other; and exhortation to the Misna, or oral law; and doctrine to the Talmud, and which also that word signifies: but the apostle would have Timothy spend his time in, and give his attention to that which might be truly beneficial to himself, and profitable unto others.
Gill: 1Ti 4:14 - 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 not the gift that is in thee,.... What qualifies men for the work of the ministry is a gift from God: it is not of nature, nor is it mere natu...
Neglect not the gift that is in thee,.... What qualifies men for the work of the ministry is a gift from God: it is not of nature, nor is it mere natural abilities and capacity; nor is it any thing acquired, it is not human learning, or the knowledge of languages, arts, and sciences; nor is it special saving grace; for a man may have all these, and yet not be apt to teach, or fit for the ministry; but it is a peculiar and distinct gift, it is a gift of interpreting the Scriptures, and of dispensing the mysteries of grace to the edification of others; which, when it meets in a man with all the rest before mentioned, makes him very considerable: and this gift is in a man; it is a treasure put into earthen vessels, a good treasure in the heart, out of which a good minister of Christ brings forth many good things, things new and old, both for the delight and profit of men: and this gift is by no means to be neglected; this talent should not be hid in the earth, or wrapped up in a napkin; it should not lie dormant and useless, but should be stirred up, cultivated, and improved, as it may by reading, meditation, and prayer. And in order to enforce this exhortation on Timothy, the apostle adds,
which was given thee by prophecy; that is, it was prophesied of before hand, by some of the prophets in the church, that a very extraordinary gift should be bestowed upon this young man, which would make him a very useful person in the church of God; see 1Ti 1:18 and since it was now given, he ought not therefore to neglect it: or it was given him, as some read it, with prophecy, that he should use it, and it should be of great advantage to many souls; or, together with this gift of preaching, he had also a gift of foretelling things to come; or it may be, the words may be better rendered, "for prophecy": that is, for preaching, for prophesying is frequently used for preaching; see 1Co 13:2 and then the sense is, that this gift was given him to qualify him for the interpreting of the Scriptures, the explaining of the prophecies of the Old Testament, and for the preaching of the Gospel; and therefore he should not neglect it, but use it for this purpose: and he adds, that it was given him
with the laying on of the hands of the presbytery; or "of the eldership", or elders. So
Gill: 1Ti 4:15 - Meditate on these things // give thyself wholly to them // be thou in these things // that thy profiting may appear to all Meditate on these things,.... Not only on those instructions, advices, and exhortations, which the apostle had given him, throughout this chapter, whi...
Meditate on these things,.... Not only on those instructions, advices, and exhortations, which the apostle had given him, throughout this chapter, which might be very useful to him, often to think of, and revolve in his mind, and seriously consider and reflect upon; but upon the Scriptures, the reading of which he had recommended to him, and the doctrines contained therein; it becomes every man not only to read, but meditate on the word of God, and much more ministers of the Gospel. The Scriptures should be read with care, and be industriously and laboriously searched into, as men dig in mines for silver or golden ore; and passages in it should be carefully compared together, the more obscure with those that are more plain and easy; and the whole is to be studied with great attention and application:
give thyself wholly to them: to the reading of the Scriptures, meditation upon them, and preaching the doctrines contained in them, clear of all secular affairs, or worldly business and employment. The apostles threw off the branch of deaconship, or ministering to the poor, that they might give themselves up wholly to the ministry of the word, and prayer; and much more should worldly business be cast off, where the circumstances of ministers and churches will admit of it; a Christian soldier, or minister of the Gospel, ought not, if possible, to be entangled with the affairs of this life; he finds enough to do without, in the discharge of his ministerial function; and though the apostles sometimes wrought with their own hands, yet it was not because they had so much leisure from the ministry, or time on their hands, or because they had not a power of forbearing working, but out of necessity, see Act 20:34, or these words may be rendered,
be thou in these things; let thine heart be in them; for if a minister's heart is not in his work, if he does not take delight in it, it will be a slavery and drudgery to him; spend all the time and strength in them, give thyself continually to them, and be always diligent and laborious in them:
that thy profiting may appear to all; that it may be manifest to all that attend the ministry of the word that there is an increase in gifts, a growing in spiritual knowledge, an improvement of the talents bestowed: or that this profiting or increase might appear in all things; in every branch of the ministry, both in exhortation or consolation, and in doctrine; or that it might be manifest among all; that is, all that hear might receive some profit, might learn, and be comforted and edified; faith might be increased, and the joy of it be furthered; and all under the ministry visibly thrive and flourish.
Gill: 1Ti 4:16 - Take heed unto thyself // continue in them // for in doing this, thou shall both save thyself // And them that hear thee Take heed unto thyself,.... Not as a man, or a Christian only, but as a minister; and as every minister should take heed to his life and conversation,...
Take heed unto thyself,.... Not as a man, or a Christian only, but as a minister; and as every minister should take heed to his life and conversation, that it be exemplary, as in 1Ti 4:12 to his gifts, that they be not lost, or neglected, but used and improved; to the errors and heresies abroad, that he be not infected with them; and to his flock, which is the other part of himself, that he feed it with knowledge and understanding: and to thy doctrine: preached by him, that it be according to the Scriptures, be the doctrine of Christ, and his apostles, and according to godliness; that it tend to edification, and is pure, incorrupt, and all of a piece; and that it be expressed in the best manner, with all boldness and plainness; and that he defend it against all opposition:
continue in them; or "with them"; the members of the church at Ephesus; or rather in the doctrines of the Gospel; which should be done, though a majority is against them; though rejected by the wise, learned, and rich; though not to be comprehended by carnal reason; and though loaded with reproach and scandal; and though persecuted, yea even unto death for them:
for in doing this, thou shall both save thyself; a minister by taking heed to himself, and doctrine, saves himself from the pollutions of the world, from the errors and heresies of false teachers, from the blood of all men, and from all just blame in his ministry.
And them that hear thee; by being an example to them in doctrine and conversation, a minister is the means of saving and preserving those that attend on him, from erroneous principles, and immoral practices; and by faithfully preaching the Gospel to his hearers, he is instrumental in their eternal salvation; for though Jesus Christ is the only Saviour, the only efficient and procuring cause of salvation, yet the ministers of the Gospel are instruments by which souls believe in him, and so are saved; the word preached by them, being attended with the Spirit of God, becomes the ingrafted word, which is able to save, and is the power of God unto salvation; and nothing can more animate and engage the ministers of the word to take heed to themselves and doctrine, and abide therein, than this, of being the happy instruments of converting sinners, and saving them from death; see Jam 5:20