1 Timothy 4

he Church then lived. Depart from the faith - Αποστησονται - της πιστεως· They will apostatize from the faith, i.e. from Christianity; renouncing the whole system in effect, by bringing in doctrines which render its essential truths null and void, or denying and renouncing such doctrines as are essential to Christianity as a system of salvation. A man may hold all the truths of Christianity, and yet render them of none effect by holding other doctrines which counteract their influence; or he may apostatize by denying some essential doctrine, though he bring in nothing heterodox. Giving heed to seducing spirits - Πνευμασι πλανοις· Many MSS. and the chief of the fathers have πνευμασι πλανης· spirits of deceit; which is much more emphatic than the common reading. Deception has her spirits, emissaries of every kind, which she employs to darken the hearts and destroy the souls of men. Pretenders to inspiration, and false teachers of every kind, belong to this class. And doctrines of devils - Δαιμονιων· Demons; either meaning fallen spirits, or dead men, spectres, etc., or doctrines inspired by Satan relative to these, by which he secures his own interest, and provides for his own worship. Verse 2 Speaking lies in hypocrisy - Persons pretending, not only to Divine inspiration, but also to extraordinary degrees of holiness, self-denial, mortification, etc., in order to accredit the lies and false doctrines which they taught. Multitudes of lies were framed concerning miracles wrought by the relics of departed saints, as they were termed. For, even in this country, Thomas a Becket was, deemed a saint, his relics wrought numerous miracles; and his tomb was frequented by multitudes of pilgrims! However, as he works none now, we may rest assured that he never did work any. In 1305, King Edward I. was prevailed on by his clergy to write to Pope Clement V. to canonize Thomas de Cantelupo, bishop of Hereford, because a multitude of miracles had been wrought by his influence; In tantum, says the king, quod ipsius meritis et intercessionibus gloriosis, lumen caecis, surdis auditus, verbum mutis, et gressus claudis, et alia pleraque beneficia ipsius patrocinium implorantibus, caelesti dextra conferuntur. "Insomuch that, by his glorious merits and intercessions, the blind receive their sight, the deaf hear, the dumb speak, and the lame walk; and many other benefits are conferred by the right hand of the Divine Being on those who implore his patronage." And therefore he prays that this dead bishop may be added to the calendar, "that he and his kingdom may enjoy his suffrages and merit his patronage in heaven, who had the benefit of his conversation on earth." Nos attendentes, per Dei gratiam, fideles in Christo, nosque praecipue, et populum regni nostri, ejus posse suffragiis adjuvari, ut, quem familiarem habuimus in terris, mereamur habere patronum in caelis. Foedera, vol. i., p. 976. Edit. 1816. Having their conscience seared with a hot iron - They bear the marks of their hypocrisy as evidently and as indelibly in their conscience in the sight of God, as those who have been cauterized for their crimes do in their bodies in the sight of men. It was customary in ancient times to mark those with a hot iron who had been guilty of great crimes, such as sacrilege, etc. And the heathens supposed that even in the other world they bear such marks; and by these the infernal judges knew the quantum of their vices, and appointed the degrees of their punishment. There is a saying much like that of the apostle in the invective of Claudian against Rufinus, whom he supposes to be thus addressed by Rhadamanthus, one of the infernal judges: - Quid demens manifesta negas? En pectus InUstae Deformant Maculae! vitiisque inolevit imago, Nec sese commissa tegunt. "Thou fool, why dost thou deny what is so manifest? Behold the deep-burnt marks deform thy conscience; the appearance of them has grown up with thy vices; neither can the crimes which thou hast committed hide themselves." Verse 3 Forbidding to marry - These hypocritical priests pretending that a single life was much more favorable to devotion, and to the perfection of the Christian life. This sentiment was held by the Essenes, a religious sect among the Jews; and we know that it is a favourite opinion among the Romanists, who oblige all their clergy to live a single life by a vow of continency. 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. Verse 4 For every creature of God is good - That is: Every creature which God has made for man's nourishment is good for that purpose, and to be thankfully received whenever necessary for the support of human life; and nothing of that sort is at any time to be refused, ουδεν αποβλητον, rejected or despised. We find a saying very similar to this in Lucian's Timon: Ουτοι αποβλητα εισι δωρα τα παρα Διος. The gifts which are from Jove ought not to be Despised. This appears to have been a proverbial saying among the heathens. Verse 5 For it is sanctified by the word of God - Δια λογου Θεου· By the command of God; probably referring to Gen 1:29 : And God said, I have given you every herb - and every tree - to you it shall be for meat; and to Gen 9:3 : Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things; i.e. I have given you every animal that is proper for food, as I have given you every herb and fruit proper for nourishment. Therefore, all this was sanctified, set apart, and appropriated to this use by this command. And when man is about to use it, he is to sanctify or set it apart to that use by prayer to God, 1. That it may answer the end to us for which it was designed; 2. That we may use it with gratitude and moderation; 3. That all the strength derived from it may be devoted to God, in filling up the duties of those situations in which his providence has placed us. Those who thank not God for their food, and pray not for his blessing in the use of it, are unworthy even of a morsel of bread, and of the breath they breathe. Bishop Newton's opinion of this prophecy I have reserved to the end of this chapter. Verse 6 If thou put the brethren in remembrance of these things - Show the Church that, even now, there is danger of this apostasy; put them on their guard against it; for the forewarned are half armed. Schoettgen supposes from this verse that what is spoken above refers to the Jews alone; and that there is no reference here to a Church which in after ages might apostatize from, or corrupt, the true doctrine of our Lord and Savior. Bishop Newton and others are of a different opinion. See at the end of this chapter. Nourished up in the words of faith - By acting as I command thee, thou wilt show that thou art a good minister of Jesus Christ, and that thou hast been nourished from thy youth upon the doctrines of faith. The apostle seems to allude here to Timothy's Christian education. See the preface to this epistle. Whereunto thou hast attained - Ἡ παρηκολουθηκας· Which thou hast thoroughly understood. For the meaning of this word, see the note on Luk 1:3 . Verse 7 But refuse profane and old wives' fables - This seems to refer particularly to the Jews, whose Talmudical writings are stuffed with the most ridiculous and profane fables that ever disgraced the human intellect. It may with equal propriety be applied to the legends of the Romish Church. Let any man read the Aurea Legenda, and he will find of profane and old wives' fables what may stand, with considerable propriety, column for column with the Talmud. See Joseline's Life of St. Patrick for miracles, without rhyme or reason, abundantly more numerous and more stupendous than all the necessary ones wrought by Jesus Christ and his apostles. This is enough to persuade a man that the Spirit of God had these very corruptions and this corrupt Church particularly in view. Exercise thyself rather unto godliness - To understand this expression it is necessary to know that the apostle alludes here to the gymnastic exercises among the Greeks, which were intended as a preparation for, their contests at the public games. They did this in order to obtain a corruptible or fading crown, i. e, a chaplet of leaves, which was the reward of those who conquered in those games; Timothy was to exercise himself unto godliness, that he might be prepared for the kingdom of heaven, and there receive a crown that fadeth not away. See the notes on 1Cor 9:24 , etc. Verse 8 For bodily exercise profiteth little - Προς ολιγον εστιν ωφελιμος. Those gymnastic exercises, so highly esteemed among the Greeks, are but little worth; they are but of short duration; they refer only to this life, and to the applause of men: but godliness has the promise of this life, and the life to come; it is profitable for all things; and for both time and eternity. But godliness is profitable unto all things - By godliness we are to understand every thing that the Christian religion either promises or prescribes: the life of God in the soul of man; and the glory of God as the object and end of that life. To receive the first, a man must renounce his sins, deny himself, take up his cross, and follow his Lord through evil and through good report. To obtain the latter, a man must labor to enter into that rest which remains for the people of God. Having promise, of the life that now is - The man that fears, loves, and serves God, has God's blessing all through life. His religion saves him from all those excesses, both in action and passion, which sap the foundations of life, and render existence itself often a burden. The peace and love of God in the heart produces a serenity and calm which cause the lamp of life to burn clear, strong, and permanent. Evil and disorderly passions obscure and stifle the vital spark. Every truly religious man extracts the uttermost good out of life itself, and through the Divine blessing gets the uttermost good that is in life; and, what is better than all, acquires a full preparation here below for an eternal life of glory above. Thus godliness has the promise of, and secures the blessings of, both worlds. Verse 9 This is a faithful saying - The truth of this doctrine none need doubt; and every man has it in his power to put this to the proof. See on 1Tim 1:15 (note). Verse 10 For therefore we both labor - This verse was necessary to explain what he had before said; and here he shows that his meaning was not that the followers of God should enjoy worldly prosperity and exemption from natural evils; for, said he, it is because we exercise ourselves to godliness that we have both labor and reproach, and we have these because we trust In the living God: but still we have mental happiness, and all that is necessary for our passage through life; for in the midst of persecutions and afflictions we have the peace of God that passeth knowledge, and have all our crosses and sufferings so sanctified to us that we consider them in the number of our blessings. Who is the Savior of all men - Who has provided salvation for the whole human race, and has freely offered it to them in his word and by his Spirit. Specially of those that believe - What God intends for All, he actually gives to them that believe in Christ, who died for the sins of the world, and tasted death for every man. As all have been purchased by his blood so all may believe; and consequently all may be saved. Those that perish, perish through their own fault. Verse 11 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. Verse 12 Let no man despise thy youth - Act with all the gravity and decorum which become thy situation in the Church. As thou art in the place of an elder, act as an elder. Boyish playfulness ill becomes a minister of the Gospel, whatever his age may be. Concerning Timothy's age see the conclusion of the preface to this epistle. Be thou an example of the believers - It is natural for the flock to follow the shepherd; if he go wrong, they will go wrong also. "Himself a wanderer from the narrow way, His silly sheep, no wonder if they stray." Though, according to the just judgement of God, they who die in their sins have their blood on their own head; yet, if they have either gone into sin or continued in it through the watchman's fault, their blood will God require at his hand. How many have endeavored to excuse their transgressions by alleging, in vindication of their conduct, "Our minister does so, and he is more wise and learned than we." What an awful account must such have to give to the Head of the Church when he appears! In word - Εν λογῳ· In doctrine; teach nothing but the truth of God, because nothing but that will save souls. In conversation - Εν αναστροφῃ· In the whole of thy conduct in every department which thou fillest in all thy domestic as well as public relations, behave thyself well. In charity - Εν αγαπῃ· In love to God and man; show that this is the principle and motive of all thy conduct. In spirit - Εν πνευματι· In the manner and disposition in which thou dost all things. How often is a holy or charitable work done in an unholy, uncharitable, and peevish spirit! To the doer, such work is unfruitful. These words are wanting in ACDFG, and several others; both the Syriac, Erpen's Arabic, Ethiopic, Armenian, Vulgate, and Itala, and many of the fathers. Griesbach leaves them out of the text. They have in all probability been added by a later hand. In faith - Εν πιστει· This word πιστις is probably taken here for fidelity, a sense which it often bears in the New Testament. It cannot mean doctrine, for that has been referred to before. Be faithful to thy trust, to thy flock, to thy domestics, to the public, to thy God. Fidelity consists in honestly keeping, preserving, and delivering up when required, whatever is intrusted to our care; as also in improving whatever is delivered in trust for that purpose. Lose nothing that God gives, and improve every gift that he bestows. In purity - Εν ἁγνεια· Chastity of body and mind; a direction peculiarly necessary for a young minister, who has more temptations to break its rules than perhaps any other person. "Converse sparingly with women, and especially with young women," was the advice of a very holy and experienced minister of Christ. Verse 13 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. Verse 14 Neglect not the gift that is in thee - The word χαρισμα here must refer to the gifts and graces of the Divine Spirit, which Timothy received when set apart to the work of an evangelist by the imposition of St. Paul's hands, 2Tim 1:6 , and by that of the presbytery or eldership; for it most evidently appears, from this verse and that above quoted, that he received this double imposition, not probably at different times, but on one and the same occasion. These very gifts and graces might be improved; and we have reason to believe, if not improved, would be withdrawn by the great Head of the Church. Given thee by prophecy - It has already been conjectured (see the preface, and the note on 1Tim 1:18 ) that there had been some remarkable prediction relative to the future destiny and usefulness of Timothy. And probably it was in consequence of this that he was set apart to the office of evangelist and bishop in the Church at Ephesus. When apostles laid their hands on men, they ordinarily received the Holy Spirit with this imposition. This may be what the apostle calls to the remembrance of Timothy, and tells him not to neglect what he had received, nor the purpose for which he had received it. Verse 15 Meditate upon these things - Ταυτα μελετα· Revolve them frequently in thy mind; consider deeply their nature and importance; get them deeply fastened in thy heart, and let all thy conduct flow from this inward feeling and conviction. Let the nature, reasons, and motives of thy ministry, be ever in the view of thy heart and conscience. Give thyself wholly to them - Εν τουτοις ισθι· Be thou in these things. Horace has a similar expression: Omnis in hoc sum. "I am absorbed in this." Occupy thyself wholly with them; make them not only thy chief but thy sole concern. Thou art called to save thy own soul, and the souls of them that hear thee; and God has given thee the Divine gifts for this and no other purpose. To this let all thy reading and study be directed; this is thy great business, and thou must perform it as the servant and steward of the Lord. Bengel has a good saying on this verse, which I will quote: In his qui est, minus erit in sodalitatibus mundanis, in studiis alienis, in colligendis libris, conchis, nummis, quibus multi pastores notabilem aetatis partem insistentes conterunt; "He who is wholly in these things will be little in worldly company, in foreign studies, in collecting books, shells, and coins, in which many ministers consume a principal part of their life." Such persons are worthy of the deepest reprehension, unless all these studies, collections, etc., be formed with the express view, of illustrating the sacred records; and to such awful drudgery few Christian ministers are called. Many, when they have made such collections, seem to know nothing of their use; they only see them and show them, but can never bring them to their assistance in the work of the ministry. These should be prayed for and pitied. That thy profiting may appear to all - By being made a universal blessing; convincing and converting sinners; and building up the Church of God on its most holy faith. Verse 16 Take heed unto thyself - See that the life of God remains and the work of God prospers in thine own soul. Take heed to thy doctrine, that the matter be pure and orthodox; that thou teach nothing for truth but what God has revealed. Continue in them - i.e., In taking heed to thyself and to thy doctrine; for this must be thy continual study. Without this, the Divine influence shall recede from thy heart, and the Divine gift from thy intellect; and, like Samson shorn of his strength, thou wilt soon become as another man, as any common man; thy power will depart from thee, and thou shalt be no longer able to persuade; the Unction shall depart from thee, and, destitute of spiritual feeling thyself, thou shalt not be able to cause others to feel. Take the apostle's advice, and thou shalt save thy own soul, and the souls of them that hear thee. In the course of the preceding notes I have referred to Bishop Newton's opinion and application of the prophecy contained in the first five verses. Not being fully persuaded in my own, mind to what Church this, and the prophecy in the Epistle to the Thessalonians, should be applied, I produce an accredited author, who, for his Dissertations on the Prophecies, has a high and, honored name in the Church. "I. The first thing to be considered is, the apostasy here predicted. 'Some shall depart, or rather apostatize, from the faith.' An apostasy from the faith may be either total or partial; either when we renounce the whole, or when we deny some principal and essential article of it. It is not every error, or every heresy, that is apostasy from the faith. It is a revolt in a principal and essential article, when we worship God by any image or representation, or when we worship other beings besides God, and pray unto other mediators besides the one Mediator between God and man, the man Christ Jesus. This is the very essence of Christian worship, to worship the one true God, through the one true Christ; and to worship any other god, or any other mediator, is apostasy and rebellion against God and against Christ. Such is the nature of apostasy from the faith; and it is implied that this apostasy shall be general, and affect great numbers. For, though it be said only some shall apostatize, yet by some, here, many are understood. The original word frequently signifies a multitude and there are abundant instances in Scripture where it is used in that sense, as the reader may perceive from Joh 6:64-66 ; Rom 11:17 ; 1Cor 11:5 , 1Cor 11:6 . This apostasy may be general and extensive, and include many but not all. "II. It is more particularly shown wherein the apostasy should consist, in the following words: Giving heed to seducing spirits and doctrines of devils; or rather: `Giving heed to erroneous spirits and doctrines concerning demons.' Spirits seem to be much the same in sense as doctrines, the latter word may be considered as explanatory of the former; and error sometimes signifying idolatry, erroneous doctrines may comprehend idolatrous as well as false doctrines. But it is still farther added, for explanation, that these doctrines should be doctrines of devils or of demons, where the genitive case is not to be taken actively, as if demons were the authors of these doctrines, but passively, as if demons were the subject of these doctrines. In Jer 10:8 ; Act 13:12 ; Heb 6:2 , the genitive case is used in this manner; and, by the same construction, doctrines of demons are doctrines about or concerning demons. This is, therefore, a prophecy that the idolatrous theology of demons, professed by the Gentiles ,should be revived among Christians. Demons, according to the theology of the Gentiles, were middle powers between the gods and mortal men; and were regarded as mediators and agents between the gods and men. Of these demons there were accounted two kinds: one kind were the souls of men deified or canonized after death; the other kind were such as had never been the souls of men, nor ever dwelt in mortal bodies. These latter demons may be paralleled with angels, as the former may with canonized saints; and as we Christians believe there are good and evil angels, so did the Gentiles that there were good and evil demons. It appears then as if the doctrine of demons, which prevailed so long in the heathen world, was to be revived and established in the Christian Church. And is not the worship of saints and angels now, in all respects, the same that the worship of demons was in former times? The name only is different, the thing is essentially the same. The heathens looked upon their demons as mediators and intercessors between God and men; and are not the saints and angels regarded in the same light by many professed Christians? The promoters of this worship were sensible that it was the same, and that the one succeeded the other; and as the worship is the same, so likewise it is performed with the same ceremonies. Nay, the very same temples, the very same images, the very same altars, which once were consecrated to Jupiter and the other demons, are now reconsecrated to the Virgin Mary and other saints. The very same titles and inscriptions are ascribed to both; the very same prodigies and miracles are related of these as of those. In short, the whole almost of paganism is converted and applied to popery, the one is manifestly formed upon the same plan and principles as the other. "III. Such an apostasy as this - of reviving the doctrines of demons, and worshipping the dead - was not likely to take place immediately, it should prevail and prosper in the latter days. The phrase of the latter times or days, or the last times or days, signifies any time yet to come; but denotes more particularly the times of Christianity. The times of Christianity may properly be called the latter times or days, or the last times or days, because it is the last of all God's revelations to mankind. Heb 1:1 , Heb 1:2 ; 1Pet 1:20 . "IV. Another remarkable peculiarity of this prophecy is, the solemn and emphatic manner in which it is delivered: The Spirit speaketh expressly. By the Spirit is meant the Holy Spirit of God, which inspired the prophets and apostles. The Spirit speaking expressly, may signify his speaking precisely and certainly, not obscurely and involvedly, as he is wont to speak in the prophets; or it may be said, The Spirit speaketh expressly, when he speaks in express words in some place or other of Divine writ; and the Spirit hath spoken the same thing in express words before in the prophecy of Daniel. Daniel has foretold, in express words, the worship of new demons or demi-gods; Dan 11:38 . The mauzzim of Daniel are the same as the demons of St. Paul; gods protectors, or saints protectors, defenders and guardians of mankind. This, therefore, is a prophecy, not merely dictated by private suggestion and inspiration, but taken out of the written word. It is a prophecy not only of St. Paul's, but of Daniel's too; or rather of Daniel, confirmed and approved by St. Paul. "V. The apostle proceeds, 1Tim 4:2 , to describe by what means and by what persons this apostasy should be propagated and established in the world. Speaking lies in hypocrisy, etc.; or rather, through the hypocricy of liars, having their conscience, etc.; for the preposition rendered in, frequently signifies through or by. Liars too, or speaking lies, cannot, possibly be joined with the original word rendered some, and that rendered giving heed, because they are in the nominative case, and this is in the genitive. Neither can it well be joined in the construction with the word rendered devils, or demons; for how can demons, or devils, be said to speak lies in hypocrisy, and to have their conscience seared, etc.? It is plain, then, that the great apostasy of the latter times was to prevail, through the hypocrisy of liars, etc. And has not the great idolatry of Christians, and the worship of the dead particularly, been diffused and advanced in the world by such instruments and agents? by fabulous books, forged under the names of the apostles and saints; by fabulous legends of their lives; by fabulous miracles, ascribed to their relics; by fabulous dreams and revelations; and even by fabulous saints, who never existed but in imagination. "VI. 1Tim 4:3 . Forbidding to marry, etc. - This is a farther character of the promoters of this apostasy. The same hypocritical liars who should promote the worship of demons should also prohibit lawful marriage. The monks were the first who brought a single life into repute; they were the first also who revived and promoted the worship of demons. One of the primary and most essential laws and constitutions of all monks was the profession of a single life, and it is equally clear that the monks had the principal share in promoting the worship of the dead. The monks then were the principal promoters of the worship of the dead in former times. And who are the great patrons and advocates of the same worship now? Are not their legitimate successors and descendants, the monks and priests and bishops of the Church of Rome? And do not they also profess and recommend a single life, as well as the worship of saints and angels? Thus have the worship of demons, and the prohibition of marriage, constantly gone hand in hand together; and as they who maintain one maintain the other, so it is no less remarkable that they who disclaim the one, disclaim the other. "VII. The last mark and character of these men is: Commanding to abstain from meats, etc. The same lying hypocrites who should promote the worship of demons, should not only prohibit lawful marriage, but likewise impose unnecessary abstinence from meats; and these too, as indeed it is fit they should, usually go together as constituent parts of the same hypocrisy. It is as much the law of monks to abstain from meats, as from marriage. Some never eat any flesh; others only certain kinds, on certain days. Frequent fasts are the rule and boast of their orders. So lived the monks of the ancient Church; so live, with less strictness perhaps, but with greater ostentation, the monks and friars of the Church of Rome; and these have been the principal propagators and defenders of the worship of the dead, both in former and in latter times. The worship of the dead is indeed so monstrously absurd as well as impious, that there was hardly any probability of its ever prevailing in the world but by hypocrisy and lies. But that these particular sorts of hypocrisy - celibacy, under pretense of chastity; and abstinence, under pretense of devotion - should be employed for this purpose, the Spirit of God alone could foresee and foretell. There is no necessary connection between the worship of the dead, and forbidding to marry, and commanding to abstain from meats; and yet it is certain that the great advocates for this worship have, by their pretended purity and mortification, procured the greater reverence to their persons, and the readier reception to their doctrines. But this idle, popish, monkish abstinence is as unworthy of a Christian as it is unnatural to a man; it is preventing the purpose of nature, and commanding to abstain from meats, which God hath created to be received with thanksgiving by believers, and them who know the truth." See Bishop Newton's Dissertations on the Prophecies; and Dr. Dodd's notes. Which mode of interpretation is best, I shall not attempt to say: to determine the meaning of prophecies is a difficult task; and, in a case of this kind, I rather choose to trust to the judgment of others than to my own. It is to be deplored that all the preceding particulars apply but too well to the corruptions in the Romish Church, therefore to it they appear peculiarly applicable. But whether God had this Church alone in view, I dare not affirm. Introduction Rules to be observed in giving reproofs to the old and to the young, 1Tim 5:1 , 1Tim 5:2 . Directions concerning widows, 1Tim 5:3-16 . Of elders that rule well, 1Tim 5:17 , 1Tim 5:18 . How to proceed against elders when accused, and against notorious offenders, 1Tim 5:10-21 . Directions concerning imposition of hands, 1Tim 5:22 . Concerning Timothy's health, 1Tim 5:23 . Reasons why no person should be hastily appointed to sacred offices, 1Tim 5:24 , 1Tim 5:25 . Verse 1 Rebuke not an elder - That is, an elderly person; for the word πρεσβυτερος is here taken in its natural sense, and signifies one advanced in years. At 1Tim 5:17 , it is taken in what may be termed its ecclesiastical meaning, and signifies, an officer in the Church, what we commonly call a presbyter or bishop; for sometimes these terms were confounded. There are but few cases in which it at all becomes a young man to reprove an old man, and especially one who is a father in the Church. If such a one does wrong, or gets out of the way, he should be entreated as a father, with great caution and respect. To this at least his age entitles him. The word επιπληξῃς signifies, do not smite; i.e. do not treat them harshly, nor with magisterial austerity. The younger men as brethren - Showing humility, and arrogating nothing to thyself on account of thy office. Feel for them

Apostasy Foretold; Christian Liberty. ( a. d. 64.) 1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 2 Speaking lies in hypocrisy; having their conscience seared with a hot iron; 3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. 4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: 5 For it is sanctified by the word of God and prayer. We have here a prophecy of the apostasy of the latter times, which he had spoken of as a thing expected and taken for granted among Christians, 2 Thess. ii . I. In the close of the foregoing chapter, we had the mystery of godliness summed up; and therefore very fitly, in the beginning of this chapter, we have the mystery of iniquity summed up: The Spirit speaks expressly that in the latter times some shall depart from the faith; whether he means the Spirit in the Old Testament, or the Spirit in the prophets of the New Testament, or both. The prophecies concerning antichrist, as well as the prophecies concerning Christ, came from the Spirit. The Spirit in both spoke expressly of a general apostasy from the faith of Christ and the pure worship of God. This should come in the latter times, during the Christian dispensation, for these are called the latter days; in the following ages of the church, for the mystery of iniquity now began to work. Some shall depart from the faith, or there shall be an apostasy from the faith. Some, not all; for in the worst of times God will have a remnant, according to the election of grace. They shall depart from the faith, the faith delivered to the saints ( Jude 3 ), which was delivered at once, the sound doctrine of the gospel. Giving heed to seducing spirits, men who pretended to the Spirit, but were not really guided by the Spirit, 1 John iv. 1 . Beloved, believe not every spirit, every one who pretends to the Spirit. Now here observe, 1. One of the great instances of the apostasy, namely, giving heed to doctrines of demons, or concerning demons; that is, those doctrines which teach the worship of saints and angels, as a middle sort of deities, between the immortal God and mortal men, such as the heathen called demons, and worshipped under that notion. Now this plainly agrees to the church of Rome, and it was one of the first steps towards that great apostasy, the enshrining of the relics of martyrs, paying divine honours to them, erecting altars, burning incense, consecrating images and temples, and making prayers and praises to the honour of saints departed. This demon-worship is paganism revived, the image of the first beast. 2. The instruments of promoting and propagating this apostasy and delusion. (1.) It will be done by hypocrisy of those that speak lies, the agents and emissaries of Satan, who promote these delusions by lies and forgeries and pretended miracles, v. 2 . It is done by their hypocrisy, professing honour to Christ, and yet at the same time fighting against all his anointed offices, and corrupting or profaning all his ordinances. This respects also the hypocrisy of those who have their consciences seared with a red-hot iron, who are perfectly lost to the very first principles of virtue and moral honesty. If men had not their consciences seared as with a hot iron, they could never maintain a power to dispense with oaths for the good of the catholic cause, could never maintain that no faith is to be kept with heretics, could never divest themselves of all remains of humanity and compassion, and clothe themselves with the most barbarous cruelty, under pretence of promoting the interest of the church. (2.) Another part of their character is that they forbid to marry, forbid their clergy to marry, and speak very reproachfully of marriage, though an ordinance of God; and that they command to abstain from meats, and place religion in such abstinence at certain times and seasons, only to exercise a tyranny over the consciences of men. 3. On the whole observe, (1.) The apostasy of the latter times should not surprise us, because it was expressly foretold by the Spirit. (2.) The Spirit is God, otherwise he could not certainly foresee such distant events, which as to us are uncertain and contingent, depending on the tempers, humours, and lusts of men. (3.) The difference between the predictions of the Spirit and the oracles of the heathen is remarkable; the Spirit speaks expressly, but the oracles of the heathen were always doubtful and uncertain. (4.) It is comfortable to think that in such general apostasies all are not carried away, but only some. (5.) It is common for seducers and deceivers to pretend to the Spirit, which is a strong presumption that all are convinced that this is the most likely to work in us an approbation of what pretends to come from the Spirit. (6.) Men must be hardened, and their consciences seared, before they can depart from the faith, and draw in others to side with them. (7.) It is a sign that men have departed from the faith when they will command what God has forbidden, such as saint and angel or demon-worship; and forbid what God has allowed or commanded, such as marriage and meats. II. Having mentioned their hypocritical fastings, the apostle takes occasion to lay down the doctrine of the Christian liberty, which we enjoy under the gospel, of using God's good creatures,—that, whereas under the law there was a distinction of meats between clean and unclean (such sorts of flesh they might eat, and such they might not eat), all this is now taken away; and we are to call nothing common or unclean, Acts x. 15 . Here observe, 1. We are to look upon our food as that which God has created; we have it from him, and therefore must use it for him. 2. God, in making those things, had a special regard to those who believe and know the truth, to good Christians, who have a covenant right to the creatures, whereas others have only a common right. 3. What God has created is to be received with thanksgiving. We must not refuse the gifts of God's bounty, nor be scrupulous in making differences where God has made none; but receive them, and be thankful, acknowledging the power of God the Maker of them, and the bounty of God the giver of them: Every creature of God is good, and nothing to be refused, v. 4 . This plainly sets us at liberty from all the distinctions of meats appointed by the ceremonial law, as particularly that of swine's flesh, which the Jews were forbidden to eat, but which is allowed to us Christians, by this rule, Every creature of God is good, &c. Observe, God's good creatures are then good, and doubly sweet to us, when they are received with thanksgiving.— For it is sanctified by the word of God and prayer, v. 5 . It is a desirable thing to have a sanctified use of our creature-comforts. Now they are sanctified to us, (1.) By the word of God; not only his permission, allowing us the liberty of the use of these things, but his promise to feed us with food convenient for us. This gives us a sanctified use of our creature-comforts. (2.) By prayer, which blesses our meat to us. The word of God and prayer must be brought to our common actions and affairs, and then we do all in faith. Here observe, [1.] Every creature is God's, for he made all. Every beast in the forest is mine (says God), and the cattle upon a thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine, Ps. l. 10, 11 . [2.] Every creature of God is good: when the blessed God took a survey of all his works, God saw all that was made, and, behold, it was very good, Gen. i. 31 . [3.] The blessing of God makes every creature nourishing to us; man lives not by bread alone, but by every word that proceeds out of the mouth of God ( Matt. iv. 4 ), and therefore nothing ought to be refused. [4.] We ought therefore to ask his blessing by prayer, and so to sanctify the creatures we receive by prayer.

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

1st Timothy Chapter 4. ANALYSIS OF THE CHAPTER. THERE is, in many respects, a strong resemblance between the first part of this chapter and 2Thes 2. Comp. Notes on that chapter. The leading object of this chapter is to state to Timothy certain things of which he was constantly to remind the church; and, having done this, the apostle gives him some directions about his personal deportment. The chapter may be conveniently divided into three parts:-- I. Timothy was to put the church constantly in remembrance of the great apostasy which was to occur, and to guard them against the doctrines which would be inculcated under that apostasy, 1Timm 4:1-6. (a) There was to be, in the latter days, a great departing from the faith, 1Timm 4:1. (b) Some of the characteristics of that apostasy were these: there would be a giving heed to seducing spirits, and doctrines of devils, 1Timm 4:1. Those who taught would hypocritically speak what they knew to be falsehood, having their own consciences seared, @1Ti 4:2. They would forbid to marry, and forbid the use of certain articles of food which God had appointed for man, 1Timm 4:3-5. II. Timothy was to warn the churches against trifling and superstitious views, such as the apostle calls "old wives' fables," 1Timm 4:7-11. (a) He was not to allow himself to be influenced by such fables, but at once to reject them, 1Timm 4:7. (b) The bodily exercise which the friends of such "fables" recommended was of no advantage to the soul, and no stress ought to be laid on it, as if it were important, 1Timm 4:8. (c) That which was truly profitable, and which ought to be regarded as important, was godliness; for that had promise of the present life, and of the life to come, 1Timm 4:8. (d) Timothy must expect, in giving these instructions, to endure labour and to suffer reproach; nevertheless, he was faithfully to inculcate these important truths, 1Timm 4:10,11. III. Various admonitions respecting his personal deportment, 1Timm 4:12-16. (a) He was so to live that no one would despise him or his ministry because he was young, 1Timm 4:12. (b) He was to give a constant attention to his duties until the apostle should himself return to him, 1Timm 4:13. (c) He was carefully to cultivate the gift which had been conferred by his education, and by his ordination to the work of the ministry, 1Timm 4:14. (d) He was to meditate on these things, and to give himself wholly to the work, so that his profiting might appear to all, 1Timm 4:15. (e) He was to take good heed to himself, and to the manner and matter of his teaching, that he might save himself and those who heard him, 1Timm 4:16. Verse 1. Now the Spirit. Evidently the Holy Spirit; the Spirit of inspiration. It is not quite certain, from this passage, whether the apostle means to say that this was a revelation then made to him, or whether it was a well-understood thing as taught by the Holy Spirit. He himself elsewhere refers to this same prophecy, and John also more than once mentions it. Comp. 2Thes 2; 1Jn 2:18; Rev 20. From 2Thes 2:6, it would seem that this was a truth which had before been communicated to the apostle Paul, and that he had dwelt on it when he preached the gospel in Thessalonica. There is no probability, however, in the supposition that so important a subject was communicated directly by the Holy Ghost to other of the apostles. Speaketh expressly. In express words, ρητως. It was not by mere hints, and symbols, and shadowy images of the future. it was in an open and plain manner--in so many words. The object of this statement seems to be to call the attention to Timothy to it in an emphatic manner, and to show the importance of attending to it. That in the latter times. Under the last dispensation, during which the affairs of the world would close. Heb 1.2 It does not mean that this would occur just before the end of the world, but that it would take place during that last dispensation, and that the end of the world would not happen until this should take place. 2Thes 2:3 Some shall depart from the faith. The Greek word here-- αποστησονται, apostesnotai -- is that from which we have derived the word apostate, and would be properly so rendered here. The meaning is, that they would apostatize from the belief of the truths of the gospel. It does not mean that, as individual, they would have been true Christians; but that there would be a departure from the great doctrines which constitute the Christian faith. The ways in which they would do this are immediately specified, showing what the apostle meant here by departing from the faith. They would give heed to seducing spirits, to the doctrines of devils, etc. The use of the word " some ", here τινες, does not imply that the number would be small. The meaning is, that certain persons would thus depart, or that there would be an apostasy of the kind here mentioned, in the last days. From the parallel passage in 2Thes 2:3, it would seem that this was to be an extensive apostasy. Giving heed to seducing spirits. Rather than to the Spirit of God. It would be a part of their system to yield to those spirits that led astray. The spirits here referred to are any that cause to err, and the most obvious and natural construction is to refer it to the agency of fallen spirits. Though it may apply to false teachers, yet, if so, it is rather to them as under the influence of evil spirits. This may be applied, so far as the phraseology is concerned, to any false teaching; but it is evident that the apostle had a specific apostasy in view--some great system that would greatly corrupt the Christian faith; and the words here should be interpreted with reference to that. It is true that men in all ages are prone to give heed to seducing spirits; but the thing referred to here is some grand apostasy, in which the characteristics would be manifested, and the doctrines held, which the apostle proceeds immediately to specify. Comp. 1Jn 4:1. And doctrines of devils. Gr., " Teachings of demons "--διδασκαλιαις δαιμονιων. This may either mean teachings respecting demons, or teachings by demons. This particular sense must be determined by the connection. Ambiguity of this kind in the construction of words, where one is in the genitive case, is not uncommon. Comp. Jn 15:9,10, 21:16. Instances of the construction where the genitive denotes the object, and should, be translated concerning, occur in Mt 9:35, "The gospel of the kingdom," i.e., concerning the kingdom; Mt 10:1, "Power of unclean spirits," i.e., over or concerning unclean spirits. So, also, Acts 4:9, Rom 16:25, 2Cor 1:5, Eph 3:1, Rev 2:13. Instances of construction where the genitive denotes the agent, occur in the following places: Lk 1:69, "A horn of salvation," i.e., a horn which produces or causes salvation. Jn 6:28, Rom 3:22, 2Cor 4:10, Eph 4:18, Col 2:11. Whether the phrase here means that, in the apostasy, they would give heed to doctrines respecting demons, or to doctrines which demons taught, cannot, it seems to me, be determined with certainty. If the previous phrase, however, means that they would embrace doctrines taught by evil spirits, it can hardly be supposed that the apostle would immediately repeat the same idea in another form; and then the sense would be, that one characteristic of the time referred to would be the prevalent teaching respecting demons. They would "give heed to," or embrace, some peculiar views respecting demons. The word here rendered devils is δαιμονια-- demons. This word, among the Greeks, denoted the following things: (1.) A god or goddess, spoken of the heathen gods. Comp. in New Testament, Acts 17:18 (2.) A divine being, where no particular one was specified, the agent or author of good or evil fortune; of death, fate, etc. In this sense it is often used in Homer. (3.) The souls of men of the golden age, which dwelt unobserved upon the earth to regard the actions of men, and to defend them--tutelary divinities, or geniuses--like that which Socrates regarded as his constant attendant. Xen. Mem. 4. 8. 1.6; Apol. Soc. 4. See Passow. (4.) To this may be added the common use in the New Testament, where the word denotes a demon in the Jewish sense--a bad spirit, subject to Satan, and under his control; one of the host of fallen angels-- commonly, but not very properly, rendered devil, or devils. These spirits were supposed to wander in desolate places, Mt 12:43. Comp. Isa 13:21, 34:14; or they dwell in the air, Eph 2:2. They were regarded as hostile to mankind, Jn 8:44; as able to utter heathen oracles, Acts 16:17; as lurking in the idols of the heathen, 1Cor 10:20, Rev 9:20. They are spoken of as the authors of evil, Jas 2:19. Comp. Eph 6:12; and as having the power of taking possession of a person, of producing diseases, or of causing mania, as in the case of the demoniacs, Lkke 4:33, 8:27, Mt 17:18, Mk 7:29,30; and often elsewhere. The doctrine, therefore, which the apostle predicted would prevail, might, so far as the word used is concerned, be either of the following: (1.) Accordance with the prevalent notions of the heathen respecting false gods; or a falling into idolatry similar to that taught in the Grecian mythology. It can hardly be supposed, however, that he designed to say that the common notions of the heathen would prevail in the Christian church, or that the worship of the heathen gods as such would be set up there. (2.) An accordance with the Jewish views respecting demoniacal possessions, and the power of exorcising them, If this view should extensively prevail in the Christian church, it would be in accordance with the language of the prediction. (3.) Accordance with the prevalent heathen notions respecting the departed spirits of the good and the great, who were exalted to the rank of demi-gods; and who, though invisible, were supposed still to exert all important influence in favour of mankind. To these beings, the heathen rendered extraordinary homage. They regarded them as demi-gods. They supposed that they took a deep interest in human affairs. They invoked their aid. They set apart days in honour of them. They offered sacrifices, and performed rites and ceremonies, to propitiate their favour. They were regarded as a sort of mediators or intercessors between man and the superior divinities. If these things are found anywhere in the Christian church, they may be regarded as a fulfilment of this prediction, for they were not of a nature to be foreseen by any human sagacity. Now it so happens, that they are in fact found in the Papal communion, and in a way that corresponds fairly to the meaning of the phrase, as it would have been understood in the time of the apostle. There is, first, the worship of the Virgin and of the saints, or the extraordinary honours rendered to them--corresponding almost entirely with the reverence paid by the heathen to the spirits of heroes, or to demi-gods. The saints are supposed to have extraordinary power with God, and their aid is implored as intercessors. The Virgin Mary is invoked as "the mother of God," and as having power still to command her Son. The Papists do not, indeed, offer the same homage to the saints which they do to God, but they ask their aid; they offer prayer to them. The following extracts from the catechism of Dr. James Butler, approved and recommended by Dr. Kenrick, "bishop of Philadelphia," expresses the general views of Roman Catholics on this subject. "Q. How do Catholics distinguish between the honour they give to God, and the honour they give to the saints, when they pray to God and the saints? A. Of God alone they beg grace and mercy; and of the saints they only ask the assistance of their prayers. Q. Is it lawful to recommend ourselves to the saints, and ask their prayers? A. Yes; as it is lawful and a very pious practice to ask the prayers of our fellow creatures on earth, and to pray for them." In the "Prayer to be said before mass," the following language occurs, "In union with the holy church and its minister, and invoking the blessed Virgin Mary, Mother of God, and all the angels and saints; we now offer the adorable sacrifice of the mass," etc. In the "General Confession" it is said, "I confess to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints, that I have sinned exceedingly." So, also, the Council of Trent declared, Sess. 25, Concerning the Invocation of the Saints, "that it is good and useful to supplicate them, and to fly to their prayers, power, and aid; but that they who deny that the saints are to be invoked, or who assert that they do not pray for men, or that their invocation of them is idolatry, hold an impious opinion." See also Peter Dens' Moral Theology, translated by the Rev. J. F. Berg, pp. 342--356. Secondly, in the Papal communion the doctrine of exorcism is still held--implying a belief that evil spirits or demons have power over the human frame; a doctrine which comes fairly under the meaning of the phrase here--" the doctrine respecting demons." Thus, in Dr. Butler's Catechism: "Q. What do you mean by exorcism? A. The rites and prayers instituted by the church for the casting out devils, or restraining them from hurting persons, disquieting places, or abusing any of God's creatures to our harm. Q. Has Christ given his church any such power over devils? A. Yes, he has. See Mt 10:1, Mk 3:15, Lk 9:1. And that this power was not to die with the apostles, nor to cease after the apostolic age, we learn from the perpetual practice of the church, and the experience of all ages." The characteristic here referred to by the apostle, therefore, is one that applies precisely to the Roman Catholic communion, and cannot be applied with the same fitness to any other association calling itself Christian on earth. There can be no doubt, therefore, that the Holy Spirit designed to designate that apostate church. (a) "in the latter times" Dan 11:35, Mt 24:5-12, 2Pet 2:1 (b) "seducing spirits" Rev 16:14 Verse 2. Speaking lies in hypocrisy. ενυποκρ

ισειψευδολογων. Or rather, "by, or through the hypocrisy of those speaking lies." So it is rendered by Whitby, Benson, Macknight, and others. Our translators have rendered it as if the word translated "speaking lies"-- ψευδολογων referred to demons, or devils δαιμονιων --in the previous verse. But there are two objections to this. One is, that then, as Koppe observes, the words would have been inverted--ψευδολογωνενυποκρισει. The other is, that if that construction is adopted, it must be carried through the sentence, and then all the phrases "speaking lies," "having their conscience seared," "forbidding to marry," etc., must be referred to demons. The preposition εν, in, may denote by or through, and is often so used. If this be the true construction, then it will mean that those who departed from the faith did it by or through the hypocritical teachings of those who spoke lies, or who knew that they were inculcating falsehoods; of those whose conscience was seared; of those who forbade to marry, etc. The meaning then will be, "In the last days certain persons will depart from the faith of the gospel. This apostasy will essentially consist in their giving heed to spirits that lead to error, and in embracing corrupt and erroneous views on demonology, or in reference to invisible beings between us and God. This they will do through the hypocritical teaching of those who inculcate falsehood; whose consciences are seared," etc. The series of characteristics, therefore, which follow, are those of the teachers, not of the taught; of the ministers of the church, not of the great body of the people. The apostle meant to say that this grand apostasy would occur under the influence of a hypocritical, hardened, and arbitrary ministry, teaching their own doctrines instead of the Divine commands, and forbidding that which God had declared to be lawful. In the clause before us--"speaking lies in hypocrisy"--two things are implied, first, that the characteristic of those referred to would be that they would "speak lies;" second, that this would be done hypocritically. In regard to the first, there can be no doubt among Protestants of its applicability to the Papal communion. The entire series of doctrines respecting the authority of the Pope, purgatory, the Mass, the invocation of the saints, the veneration of relics, the Seven Sacraments, the authority of tradition, the doctrine of merit, etc., is regarded as false. Indeed, the system could not be better characterized than by saying that it is a system "speaking lies." The entire scheme attempts to palm falsehood upon the world, in the place of the simple teaching of the New Testament. The only question is, whether this is done "in hypocrisy," or hypocritically. In regard to this, it is not necessary to maintain that there is no sincerity among the ministers of that communion, or that all are hypocritical in their belief and their teaching. The sense is, that this is the general characteristic, or that this is understood by the leaders or prime movers in that apostasy. In regard to the applicability of this to the ministers of the Papal communion, and the question whether they teach what they know to be false, we may observe (1.) that many of them are men of eminent learning, and there can be no reason to doubt that they know that many of the Catholic legends are false, and many of the doctrines of their faith contrary to the Bible. (2.) Not a few of the things in that communion must be known by them to be false, though not known to be so by the people. Such are all the pretended miracles wrought by the relics of the saints; the liquefying of the blood of St. Januarius, etc. 2Thes 2:9. As the working of these tricks depends wholly on the priesthood, they must know that they are "speaking lies in hypocrisy." (3.) The matter of fact seems to be, that when young men who have been trained in the Catholic church, first turn their attention to the ministry, they are sincere. They have not yet been made acquainted with the "mysteries of iniquity" in the communion in which they have been trained, and they do not suspect the deceptions that are practised there. When they pass through their course of study, however, and become acquainted with the arts and devices on which the fabric rests, and with the scandalous lives of many of the clergy, they are shocked to find how corrupt and false the whole system is. But they are now committed. They have devoted their lives to this profession. They are trained now to this system of imposture, and they must continue to practise and perpetuate the fraud, or abandon the church, and subject themselves to all the civil and ecclesiastical disabilities which would now follow if they were to leave and reveal all its frauds and impostures. A gentleman of high authority, and who has had as good an opportunity as any man living to make accurate and extensive observations, stated to me, that this was a common thing in regard to the Catholic clergy in France and Italy. No one can reasonably doubt that the great body of that clergy must be apprized that much that is relied on for the support of the system is mere legend, and that the miracles which are pretended to be wrought are mere trick and imposture. Having their conscience seared with a hot iron. The allusion here is doubtless to the effect of applying a hot iron to the skin. The cauterized part becomes rigid and hard, and is dead to sensibility. So with the conscience of those referred to. It has the same relation to a conscience that is sensitive and quick in its decisions, that a cauterized part of the body has to a thin, delicate, and sensitive skin. Such a conscience exists in a mind that will practise delusion without concern; that will carry on a vast system of fraud without wincing; that will incarcerate, scourge, or burn the innocent without compassion; and that win practise gross enormities, and indulge in sensual gratifications under the mask of piety. While there are many eminent exceptions to an application of this to the Papal communion, yet this description will apply better to the Roman priesthood in the time of Luther found in many other periods of the world--than to any other body of men that ever lived.Verse 3. Forbidding to marry. That is, "They will depart from the faith through the hypocritical teaching--

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

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

of those who forbid to marry." 1Thes 4:2. This does not necessarily mean that they would prohibit marriage altogether, but that it would be a characteristic of their teaching that marriage would be forbidden, whether of one class of persons or many. They would commend and enjoin celibacy and virginity. They would regard such a state, for certain persons, as more holy than the married condition, and would consider it as so holy that they would absolutely prohibit those who wished to be most holy from entering into the relation. It is needless to say how accurately this applies to the views of the Papacy in regard to the comparative purity and advantages of a state of celibacy, and to their absolute prohibition of the marriage of the clergy. The tenth article of the decree of the Council of Trent, in relation to marriage, will show the general view of the Papacy on that subject.--" Whosoever shall say that the married state is to be preferred to a state of virginity, or celibacy, and that it is not better and more blessed to remain in virginity, or celibacy, than to be joined in marriage; let him be accursed!" Comp. Peter Dens' Moral Theology, pp. 497--500. And commanding to abstain from meats, etc; The word meat in the Scriptures, commonly denotes food of all kinds, Mt 3:4, 6:26, 10:10; Mt 15:37. This was the meaning of the word when the translation of the Bible was made. It is now used by us, almost exclusively, to denote animal food. The word here used βρωμα means, properly, whatever is eaten, and may refer to animal flesh, fish, fruit, or vegetables. It is often, however, in the New Testament, employed particularly to denote the flesh of animals, Heb 9:10, 13:9, Rom 14:15,20, 1Cor 8:8,13. As it was animal food particularly which was forbidden under the Jewish code, and as the questions on this subject among Christians would relate to the same kinds of prohibition, it is probable that the word has the same limited signification here, and should be taken as meaning the same thing that the word meat does with us. To forbid the use of certain meats, is here described as one of the characteristics of those who would instruct the church in the time of the great apostasy. It is not necessary to suppose that there would be an entire prohibition, but only a prohibition of certain kinds, and at certain seasons. That this characteristic is found in the Papacy more than anywhere else in the Christian world, it is needless to prove. The following questions and answers from Dr. Butler's Catechism, will show what is the sentiment of Roman Catholics on this subject. "Q. Are there any other commandments besides the Ten Commandments of God? A. There are the commandments or precepts of the church, which are chiefly six. Q. What are we obliged to do by the second commandment of the church? A. To give part of the year to fast and abstinence Q. What do you mean by fast-days? A. Certain days on which we are allowed but one meal, and forbidden flesh meat. Q. What do you mean by days of abstinence? A. Certain days on which we are forbidden to eat flesh meat; but are allowed the usual number of meals. Q. Is it strictly forbidden by the church to eat flesh meat on days of abstinence? A. Yes; and to eat flesh meat on any day on which it is forbidden, without necessity and leave of the church, is very sinful." Could there be a more impressive and striking commentary on what the apostle says here, that "in the latter days some would depart from the faith, under the hypocritical teaching of those who commanded to abstain from meats?" The authority claimed by the Papacy to issue commands on this subject, may be seen still further by the following extract from the same catechism, showing the gracious permission of the church to the "faithful." "The abstinence on Saturday is dispensed with, for the faithful throughout the United States, for the space of ten years (from 1833,) except when a fast falls on a Saturday. The use of flesh meat is allowed at present by dispensation, in the diocese of Philadelphia, on all the Sundays of Lent, except Palm Sunday, and once a day on Monday, Tuesday, and Thursday in each week, except the Thursday after Ash Wednesday, and also excepting Holy-week." Such is the Roman Catholic religion! See also Peter Dens' Moral Theology, pp. 321--339. It is true that what is said here might apply to the Essenes, as Koppe supposes, or to the Judaizing teachers, but it applies more appropriately and fully to the Papal communion than to any other body of men professing Christianity, and taken in connection with the other characteristics of the apostasy, there can be no doubt that the reference is to that. Which God hath created. The articles of food which he has made, and which he has designed for the nourishment of man. The fact that God had created them was proof that they were not to be regarded as evil, and that it was not to be considered as a religious duty to abstain from them. All that God has made is good in its place, and what is adapted to be food for man is not to be refused or forbidden. Comp. Eccl 5:18. There can be no doubt that in the apostasy here referred to, those things would be forbidden, not because they were injurious or hurtful in their nature, but because it might be made a part of a system of religion of self-righteousness, and because there might be connected with such a prohibition the belief of special merit. (a) "received with thanksgiving" Eccl 5:18 Verse 4. For every creature of God is good. Gr., all the creatures, or all that God has created--πανκτισμα: that

is, as he made it. Comp. Gen 1:10,12,18,31. It does not mean that every moral agent remains good as long as he is a creature of God, but moral agents, men and angels, were good as they were made at first. Gen 1:31. Nor does it mean that all that God has made is good for every object to which it can be applied. It is good in its place: good for the purpose for which he made it. But it should not be inferred that a thing which is poisonous in its nature is good for food, because it is a creation of God. It is good only in its place, and for the ends for which he intended it. Nor should it be inferred that what God has made is necessarily good after it has been perverted by man. As God made it originally, it might have been used without injury. Apples and peaches were made good, and are still useful and proper as articles of food; rye and indian corn are good, and are admirably adapted to the support of man and beast; but it does not follow that all that man can make of them is necessarily good. He extracts from them a poisonous liquid, and then says that "every creature of God is good, and nothing to be refused." But is this a fair use of this passage of Scripture? True, they are good --they are to be received with gratitude as he made them, and as applied to the uses for which he designed them: but why apply this passage to prove that a deleterious beverage which man has extracted from what God has made, is good also, and good for all the purposes to which it can be applied? As God made these things, they are good. As man perverts them, it is no longer proper to call them the "creation of God," and they may be injurious in the highest degree. This passage, therefore, should not be adduced to vindicate the use of intoxicating drinks. As employed by the apostle, it had no such reference, nor does it contain any principle which can properly receive any such appellation. And nothing to be refused. Nothing that God has made, for the purposes for which he designed it. The necessity of the case--the "exigency of the passage"--requires this interpretation. It cannot mean that we are not to refuse poison if offered in our food, or that we are never to refuse food that is to us injurious or offensive; nor can it any more mean that we are to receive all that may be offered to us as a beverage. The sense is, that as God made it, and for the purposes for which he designed it, it is not to be held to be evil; or, which is the same thing, it is not to be prohibited as if there were merit in abstaining from it. It is not to be regarded as a religious duty to abstain from food which God has appointed for the support of man. If it be received with thanksgiving. 1Cor 10:31; Eph 5:20; Php 4:6.Verse 5. For it is sanctified by the word of God. By the authority or permission of God. It would be profane or unholy if

It is sanctified by the word of God - Creating all, and giving it to man for food. And by prayer - The children of God are to pray for the sanctification of all the creatures which they use. And not only the Christians, but even the Jews, yea, the very heathens used to consecrate their table by prayer.

he had forbidden it; it is made holy or proper for our use by his permission, and no command of man can make it unholy or improper. Comp. Gen 1:29, 9:3. And prayer. If it is partaken of with prayer. By prayer we are enabled to receive it with gratitude, and everything that we eat or drink may thus be made a means of grace.Verse 6. If thou put the brethren in remembrance of these things. Of the truths just stated. They are, therefore, proper

Exhortation to Godliness; Exhortation to Ministerial Duties. ( a. d. 64.) 6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. 7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness. 8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9 This is a faithful saying and worthy of all acceptation. 10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. 11 These things command and teach. 12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 13 Till I come, give attendance to reading, to exhortation, to doctrine. 14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. 16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee. The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them, 2 Pet. i. 12 . And elsewhere, I stir up your pure minds by way of remembrance, 2 Pet. iii. 1 . And, says the apostle Jude, I will therefore put you in remembrance, Jude 5 . You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God.— Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God's heritage. I. Godliness is here pressed upon him and others: Refuse profane and old wives' sayings, v. 7, 8 , The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives' fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, &c. 4. It is not enough that we refuse profane and old wives' fables, but we must exercise ourselves to godliness; we must not only cease to do evil, but we must learn to do well ( Isa. i. 16, 17 ), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, &c. II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said ( v. 8 ) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all acceptation—that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, v. 10 . Observe, 1. Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints. 2. Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption. III. He concludes the chapter with an exhortation to Timothy, 1. To command and teach these things that he had now been teaching him. "Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out." 2. To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: " Let no man despise thy youth; that is, give no man an occasion to despise thy youth." Men's youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised. 3. To confirm his doctrine by a good example: Be thou an example of the believers, &c. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship,— in faith, that is, in the profession of Christian faith,—and in purity or chastity. 4. He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things, v. 13 . Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Matt. xxviii. 20 . (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine. 5. He charges him to beware of negligence: Neglect not the gift that is in thee, v. 14 . The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, &c. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul's hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers ( Eph. iv. 8 , 11 ), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy's ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle's hands ( 2 Tim. i. 6 ), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination. 6. Having this work committed to him, he must give himself wholly to it: "Be wholly in those things, that thy profiting may appear. " He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others. 7. He presses it upon him to be very cautious: " Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee. " Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: "Save thyself in the first place, so shalt thou be instrumental to save those that hear thee." (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, &c.

subjects to preach upon. It is the duty of the ministry to show to the people of their charge what is error and where it may be apprehended, and to caution them to avoid it. Nourished up in the word of faith. That is, you will be then "a good minister of Jesus Christ, as becomes one who has been nourished up in the words of faith, or trained up in the doctrines of religion." The apostle evidently designs to remind Timothy of the manner in which he had been trained, and to show him how he might act in accordance with that. From one who had been thus educated, it was reasonable to expect that he would be a faithful and exemplary minister of the gospel. Whereunto thou hast attained. The word used here means, properly, to accompany side by side; to follow closely; to follow out, trace, or examine. It is rendered shall follow, in Mk 16:17; having had understanding, in Lk 1:3; and hast fully known, in 2Ti 3:10. It does not elsewhere occur in the New Testament. The meaning here seems to be, that Timothy had followed out the doctrines in which he had been trained to their legitimate results; he had accurately seen and understood their bearing, as leading him to embrace the Christian religion. His early training in the Scriptures of the Old Testament, ( 2Ti 1:5, 3:15,) he had now fully carried out, by embracing the Lord Jesus as the Messiah, and by evincing the proper results of the early teaching which he had received in connection with that religion. If he now followed the directions of the apostle, he would be a minister of the Lord Jesus, worthy of the attainments in religious knowledge which he had made, and of the expectations which had been formed of him. No young man should, by neglect, indolence, or folly, disappoint the reasonable expectations of his friends. Their cherished hopes are a proper ground of appeal to him, and it may be properly demanded of every one that he shall carry out to their legitimate results all the principles of his early training, and that he shall be in his profession all that his early advantages make it reasonable to expect that he will be. (a) "nourished up in the words" Jer 15:16, 1Pet 2:2 Verse 7. But refuse. That is, refuse to pay attention to them, or reject them. Do not consider them of sufficient importa

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.

nce to occupy your time. Profane. The word here used does not mean that the fables here referred to were blasphemous or impious in their character, but that they had not the character of true religion, 2Ti 2:16. And old wive's. Old women's stories; or such as old women held to be important. The word is used here, as it is often with us, in the sense of silly. Fables. Fictions, or stories that were not founded on fact. The heathen religion abounded with fictions of this kind, and the Jewish teachers were also remarkable for the number of such fables which they had introduced into their system. It is probable that the apostle referred here particularly to the Jewish fables, and the counsel which he gives to Timothy is to have nothing to do with them. And exercise thyself rather unto godliness. Rather than attempt to understand those fables. Do not occupy your time and attention with them, but rather cultivate piety, and seek to become more holy. (b) (wive's) Tit 1:14 (*) (fables) "senseless fables"Verse 8. For bodily exercise profiteth little. Marg., for a little time. The Greek will admit of either int

erpretation, and what is here affirmed is true in either sense. The bodily exercise to which the apostle refers is of little advantage, compared with that piety which he recommended Timothy to cultivate, and whatever advantage could be derived from it, would be but of short duration. "Bodily exercise" here refers, doubtless, to the mortifications of the body by abstinence and penance, which the ancient devotees, and particularly the Essenes, made so important as a part of their religion. The apostle does not mean to say that bodily exercise is in itself unproper, or that no advantage can be derived from it in the preservation of health; but he refers to it solely as a means of religion; as supposed to promote holiness of heart and of life. By these bodily austerities it was supposed that the corrupt passions would be subdued, the wanderings of an unholy fancy fettered down, and the soul brought into conformity to God. In opposition to this supposition, the apostle has here stated a great principle which experience has shown to be universally correct, that such austerities do little to promote holiness, but much to promote superstition. There must be a deeper work on the soul than any which can be accomplished by the mere mortification of the body. Col 2:23; and comp. 1Cor 9:25-27. But godliness. Piety or religion. Is profitable unto all things. In every respect. There is not an interest of man, in reference to this life, or to the life to come, which it would not promote. It is favourable to health of body, by promoting temperance, industry, and frugality; to clearness and rigour of intellect, by giving just views of truth, and of the relative value of objects; to peace of conscience, by leading to the faithful performance of duty; to prosperity in business, by making a man sober, honest, prudent, and industrious; to a good name, by leading a man to pursue such a course of life as shall deserve it; and to comfort in trial, calmness in death, and immortal peace beyond the grave. Religion injures no one. It does not destroy health; it does not enfeeble the intellect; it does not disturb the conscience; it does not pander to raging and consuming passions; it does not diminish the honour of a good name; it furnishes no subject of bitter reflection on a bed of death. It makes no one the poorer; it prompts to no crime; it engenders no disease. If a man should do that which would most certainly make him happy, he would be decidedly and conscientiously religious; and though piety promises no earthly possessions directly as its reward, and secures no immunity from sickness, bereavement, and death, yet there is nothing which so certainly secures a steady growth of prosperity in a community as the virtues which it engenders and sustains; and there is nothing else that will certainly meet the ills to which man is subject. I have no doubt that it is the real conviction of every man, that if he ever becomes certainly happy, he will be a Christian; and I presume that it is the honest belief of every one that the true and consistent Christian is the most happy of men. And yet, with this conviction, men seek everything else rather than religion; and in the pursuit of baubles, which they know cannot confer happiness, they defer religion --the only certain source of happiness at any time--to the last period of life, or reject it altogether. Having promise of the life that now is. That is, it furnishes the promise of whatever is really necessary for us in this life. The promises of the Scriptures on this subject are abundant; and there is probably not a want of our nature for which there might not be found a specific promise in the Bible. Comp. Ps 23:1, 84:11; Php 4:19. Religion promises us needful food and raiment, Mt 6:25-33, Isa 33:16; comfort in affliction, De 33:27, Job 5:19, Ps 46, Heb 13:5 support in old age and death, Isa 46:4, Ps 23:4; comp. Isa 43:2; and a good reputation, an honoured name when we are dead, Ps 37:1-6. There is nothing which man really needs in this life, which is not promised by religion; and if the inquiry were made, it would be surprising to many, even with our imperfect religion, how literal these promises are fulfilled. David, near the close of a long life, was able to bear this remarkable testimony on this subject: "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread," Ps 37:25. And now, of the beggars that come to our doors, to how few of them can we give a cup of cold water, feeling that we are giving it to a disciple! How rare is it that a true Christian becomes a beggar! Of the inmates of our alms-houses, how very few give any evidence that they have religion! They have been brought there by vice, not by religion. True piety sends none to the alms-house; it would have saved the great mass of those who are there from ever needing the charity of their fellow-men. And of that which is to come. Eternal life. And it is the only thing that promises such a life. Infidelity makes no promise of future happiness. Its business is to take away all the comforts which religion gives, and to leave men to go to a dark eternity with no promise or hope of eternal joy. Vice promises pleasures in the present life, but only to disappoint its votaries here; it makes no promise of happiness in the future world. There is nothing that furnishes any certain promise of happiness hereafter, in this world or the next, but religion. God makes no promise of such happiness to beauty, birth, or blood; to the possession of honours or wealth; to great attainments in science and learning; or to the graces of external accomplishment. All these, whatever flattering hopes of happiness they may hold out here, have no assurance of future eternal bliss. It is not by such things that God graduates the rewards of heaven, and it is only piety or true religion that furnishes any assurance of happiness in the world to come. (1) "little" "for a little time" (c) "godliness" 1Timm 6:6 (d) "promise of the life" Ps 84:11 Verse 9. This is a faithful saying. 1Timm 1:1.Verse 10. For

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

therefore we both labour and suffer reproach. In making this truth known, that all might be saved, or that

salvation was offered to all. The labour was chiefly experienced in carrying this intelligence abroad among the Gentiles; the reproach arose chiefly from the Jews for doing it. Because we trust in the living God. This does not mean, as our translation would seem to imply, that he laboured and suffered because he confided in God, or that this was the reason of his sufferings, but rather that this trust in the living God was his support in these labours and trials, "We labour and suffer reproach, for we have hope in God. Through him we look for salvation. We believe that he has made this known to men, and believing this, we labour earnestly to make it known, even though it be attended with reproaches." The sentiment is, that the belief that God has revealed a plan of salvation for all men, and invites all men to be saved, will make his friends willing to labour to make this known, though it be attended with reproaches. Who is the Saviour of all men. This must be understood as denoting that he is the Saviour of all men in some sense which differs from what is immediately affirmed: "specially of those that believe." There is something pertaining to them in regard to salvation which does not pertain to "all men." It cannot mean that he brings all men to heaven, especially those who believe--for this would be nonsense. And if he brings all men actually to heaven, how can it be especially true that he does this in regard to those who believe? Does it mean that he saves others without believing. But this would be contrary to the uniform doctrine of the Scriptures. See Mk 16:16. When, therefore, it is said that he "is the Saviour of all men, especially of those that believe, "it must mean that there is a sense in which it is true that he may be called the Saviour of all men, while, at the same time, it is actually true that those only are saved who believe. This may be true in two respects. (1.) As he is the Preserver of men, ( Job 7:20,) for in this sense he may be said to save them from famine, and war, and peril--keeping them from day to day; comp. Ps 107:28; (2.) as he has provided salvation for all men. He is thus their Saviour, and may be called the common Saviour of all; that is, he has confined the offer of salvation to no one class of men; he has not limited the atonement to one division of the human race; and he actually saves all who are willing to be saved by him. Specially of those that believe. This is evidently designed to limit the previous remark. If it had been left there, it might have been inferred that he would actually save all men. But the apostle held no such doctrine, and he here teaches that salvation is actually limited to those who believe. This is the speciality or the peculiarity in the salvation of those who actually reach heaven, that they are believers. Mk 16:16. All men, therefore, do not enter heaven, unless all men have faith. But is this so? What evidence is there that the great mass of mankind die believing on the Son of God? (*) "therefore" "On this account"Verse 11. These things command and teach. As important doctrines, and as embracing the sum of the Christian system. It fo

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

llows from this, that a minister of the gospel is solemnly bound to teach that there is a sense in which God is the Saviour of all men. He is just as much bound to teach this, as he is that only those will be saved who believe. It is a glorious truth--and it is a thing for which a man should unceasingly give thanks to God that he may go and proclaim that he has provided salvation for all, and is willing that all should come and live.Verse 12. Let no man despise thy youth. That is, do not act in such a manner that any shall despise you on account of you

r youth. Act as becomes a minister of the gospel in all things, and in such a way that men will respect you as such, though you are young. It is clear from this that Timothy was then a young man, but his exact age there is no means of determining. It is implied here, (1.) that there was danger that, by the levity and indiscretion to which youth are so much exposed, the ministry might be regarded with contempt; and (2.) that it was possible that his deportment should be so grave, serious, and every way appropriate that the ministry would not be blamed, but honoured. The way in which Timothy was to live so that the ministry would not be despised on account of his youth, the apostle proceeds immediately to specify. But be thou an example of the believers. One of the constant duties of a minister of the gospel, no matter what his age. A minister should so live, that if all his people should closely follow his example, their salvation would be secure, and they would make the highest possible attainments in piety. On the meaning of the word rendered example, Php 1:27; 1Thes 1:7. In word. In speech --that is, your manner of conversation. This does not refer to his public teaching --in which he could not probably be an example to them--but to his usual and familiar conversation. In conversation. In general deportment. See this word explained in Php 1:27. In charity. Love to the brethren, and to all. 1Cor 13:1 and following. In spirit. In the government of your passions, and in a mild, meek, forgiving disposition. In faith. At all times, and in all trials, show to believers by your example, how they ought to maintain unshaken confidence in God. In purity. In chasteness of life. See 1Timm 5:2. There should be nothing in your intercourse with the other sex that would give rise to scandal. The Papists, with great impropriety, understand this as enjoining celibacy--as if there could be no purity in that holy relation which God appointed in Eden, and which he has declared to "be honourable in all," ( Heb 13:4,) and which he has made so essential to the well-being of mankind. If the apostle had wished to produce the highest possible degree of corruption in the church, he would have enjoined the celibacy of the clergy and the celibacy of an indefinite number of nuns and monks. There are no other institutions on the earth which have done so much to corrupt the chastity of the race, as those which have grown out of the doctrine that celibacy is more honourable than marriage. (a) "Let no man" Tit 2:7,15 (+) "charity" "Love"Verse 13. Till I come. 1Timm 3:14;

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

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

1Timm 3:15. Give attendance to reading. The word here used may refer either to public or to private reading. See @Ac 13:15 2Co 3:14. Comp. I Esdr. ix. 48. The more obvious interpretation here is to refer it to private reading, or to a careful perusal of those books which would qualify him for his public work. The then written portions of the sacred volume --the Old Testament--are doubtless specially intended here, but there is no reason to doubt that there were included also such other books as would be useful, to which Timothy might have access. Even those were then few in number, but Paul evidently meant that Timothy should, as far as practicable, become acquainted with them. The apostle himself, on more than one occasion, showed that he had some acquaintance with the classic writings of Greece, Acts 17:28, Tit 1:12. To exhortation. Rom 12:8. To doctrine. To teaching--for so the word means. Comp. Rom 12:7. (++) "attendance" "attention"Verse 14. Neglect not the gift that is in thee. An important question arises here, to what the word gift refers:--whethe

r to natural endowment; to office; or to some supposed virtue which had been conferred by ordination--some transmitted influence which made him holy as a minister of religion, and which was to continue to be transmitted by the imposition of apostolic hands.--The word which is here used, is rendered gift in every place in which it occurs in the New Testament. It is found in the following places, and with the following significations:-- deliverance from peril, 2Cor 1:11; a gift or quality of the mind, 1Co 7:7; gifts of Christian knowledge or consolation, Rom 1:11; 1Cor 1:7; redemption or salvation through Christ, Rom 5:15,16; Rom 6:23, 11:29; the miraculous endowments conferred by the Holy Spirit, Rom 12:6, 1Cor 12:4,9,28,30,31; and the special gift or endowment for the work of the ministry, 1Timm 4:14, 2Ti 1:6, 1Pet 4:10. The gift then referred to here was that by which Timothy was qualified for the work of the ministry. It relates to his office and qualifications -to every thing that entered into his fitness for the work. It does not refer exclusively to any influence that came upon him in virtue of his ordination, or to any new grace that was infused into him by that act, making him either officially or personally more holy than other men, or than he was before--or to any efficacy in the mere act of ordination--but it comprised the whole train of circumstances by which he had been qualified for the sacred office, and recognised as a minister of religion. All this was regarded as a gift, a benefit, or favour, χαρισμα,--and he was not to neglect or disregard the responsibilities and advantages growing out of it. In regard to the manner in which this gift or favour was bestowed, the following things are specified. (1.) It was the gift of God, 2Ti 1:6. He was to be recognised as its source; and it was not therefore conferred merely by human hands. The call to the ministry, the qualifications for the office, and the whole arrangement by which one is endowed for the work, are primarily to be traced to him as the source. (2.) It was given to Timothy in accordance with certain predictions which had existed in regard to him--the expectations of those who had observed his qualifications for such an office, and who had expressed the hope that he would one day be permitted to serve the Lord in it. (3.) It was sanctioned by the laying on of the hands of the Presbytery. The call of God to the work thus recognised by the church, and the approbation of the Presbytery expressed by setting him apart to the office, should be regarded by Timothy as a part of the "gift" or benefit ( charisma ) which had been conferred on him, and which he was not to neglect. (4.) An additional circumstance which might serve to impress the mind of Timothy with the value of this endowment, and the responsibility of this office, was, that Paul himself had been concerned in his ordination, 2Ti 1:6. He who was so much more aged, ( 2Ti 4:6,7 ); he who had been a father to him, and who had adopted him and treated him as a son, had been concerned in his ordination; and this fact imposed a higher obligation to perform aright the functions of an office which had been conferred on him in this manner. We are not to suppose, therefore, that there was any mysterious influence--any virus --conveyed by the act of ordination, or that that act imparted any additional degree of holiness. The endowment for the ministry; the previous anticipations and hopes of friends; and the manner in which he had been inducted into the sacred office, should all be regarded as a benefit or favour of a high order, and as a reason why the gift thus bestowed should not be neglected--and the same things now should make a man who is in the ministry deeply feel the solemn obligations resting on him to cultivate his powers in the highest degree, and to make the most of his talents. Which was given thee by prophecy. That is, the prophetic declarations and the hopes of pious friends in regard to your future usefulness, have been among the means by which you have been introduced to the ministry, and should be a reason why you should cultivate your powers, and perform faithfully the duties of your office. 1Timm 1:18. With the laying on of the hands of the presbytery. It was common to lay on the hands in imparting a blessing, or in setting apart to any office. See Mt 19:15, Mk 6:5, Lk 4:40, 13:13, Lev 8:14, Nu 27:23 Acts 28:8, 6:6, 8:17, 13:3. The reference here is undoubtedly to the act by which Timothy was set apart to the office of the ministry. The word rendered presbytery --πρεσβυτεριον, occurs only in two other places in the New Testament-- Lk 22:66, where it is rendered elders and Acts 22:5, where it is rendered " estate of the elders." It properly means an assembly of aged men; council of elders. In Lk 22:66, Acts 22:5, it refers to the Jewish sanhedrim. Mt 5:22. In the passage before us, it cannot refer to that body--for they did not ordain men to the Christian ministry--but to some association, or council, or body of elders of the Christian church. It is clear from the passage (1.) that there was more than one person engaged in this service, and taking part in it when Timothy was ordained, and therefore it could not have been by a prelate or bishop alone. (2.) That the power conferred, whatever it was, was conferred by the whole body constituting the Presbytery--since the apostle says that the "gift" was imparted, not in virtue of any particular power or eminence in any one individual, but by the "laying on of the hands of the Presbytery." (3.) The statement here is just such a one as would be made now respecting a Presbyterian ordination; it is not one which would be made of an Episcopal ordination. A Presbyterian would choose these very words in giving an account of an ordination to the work of the ministry; an Episcopalian would not. The former speaks of an ordination by a Presbytery; the latter of ordination by a Bishop. The former can use the account of the apostle Paul here as applicable to an ordination without explanations, comments, new versions, or criticisms; the latter cannot. The passage, therefore, is full proof that, in one of the most important ordinations mentioned in the New Testament, it was performed by an association of men, and not by a Prelate; and, therefore, that this was the primitive mode of ordination. Indeed, there is not a single instance of ordination to an office mentioned in the New Testament which was performed by one man alone. See this passage examined at greater length in my "Inquiry into the Organization and Government of the Apostolic Church" [pp. 221--238. London edition.] (a) "Neglect not" 2Ti 1:6 (b) "given thee by prophecy" 1Timm 1:18 (c) "laying on of the hands" Acts 13:3 Verse 15. Meditate upon these things. Upon the train of events by which you have been led into the ministry, and upon the responsibilities a

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

nd duties of the office. Let your mind be deeply impressed with these things; make them the subject of profound and serious thought. Give thyself wholly to them. Gr., "Be in them"--a phrase similar to that of Horace-- totus in illis. The meaning is plain. He was to devote his life wholly to this work. He was to have no other grand aim of living. His time, attention, talents, were to be absorbed in the proper duties of the work. He was not to make that subordinate and tributary to any other purpose, nor was he to allow any other object to interfere with the appropriate duties of that office. He was not to live for money, fame, or pleasure; not to devote his time to the pursuits of literature or science for their own sakes; not to seek the reputation of an elegant or profound scholar; not to aim to be distinguished merely as an accomplished gentleman, or as a skilful farmer, teacher, or author. Whatever was done in any of these departments, was to be wholly consistent with the direction, εντουτοιςισθι--" be in these things "-- be absorbed in the appropriate duties of the ministerial office. It may be remarked here that no man will ever make much of himself, or accomplish much in any profession, who does not make this the rule of his life. He who has one great purpose of life to which he patiently and steadily devotes himself, and to which he makes everything else bend, will uniformly rise to high respectability, if not to eminence. He who does not do this, can expect to accomplish nothing. That thy profiting. Gr. Thy going forward; that is, thy advancement or progress. A minister of the gospel ought to make steady improvement in all that pertains to his office. No man ought to be satisfied with present attainments. To all. Marg., in all things. The margin is the more correct rendering, but either of them makes good sense. It should be apparent to all persons who attend on a stated preaching of a minister of the gospel, that he is making steady advances in knowledge, and wisdom, and piety, and in all things that pertain to the proper performance of the duties of his office. If a man really makes progress, it will be seen and appreciated by others; if he does not, that will be as well understood by his hearers. (1) "appear to all" "in all things"Verse 16. Take heed unto thyself. This may be understood as relating to everything of a personal nature that would qualify him for his work. It may be ap

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

plied to personal piety; to health; to manners; to habits of living; to temper; to the ruling purposes; to the intercourse with others. In relation to personal religion, a minister should take heed (1.) that he has true piety; and (2.) that he is advancing in the knowledge and love of God. In relation to morals, he should be upright; to his intercourse with others, and his personal habits, he should be correct, consistent, and gentlemanly, so as to give needless offence to none. The person of a minister should be neat and cleanly; his manners such as will show the fair influence of religion on his temper and deportment; his style of intercourse such as will be an example to the old and the young, and such as will not offend against the proper laws of courtesy and urbanity. There is no religion in a filthy person; in uncouth manners; in an inconvenient and strange form of apparel; in bad grammar, and in slovenly habits--and to be a real gentleman should be as much a matter of conscience with a minister of the gospel as to be a real Christian. Indeed under the full and fair influence of the gospel, the one always implies the other. Religion refines the manners--it does not corrupt them; it makes one courteous, polite, and kind--it never produces boorish manners, or habits that give offence to the well-bred and the refined. And unto the doctrine. The kind of teaching which you give, or to your public instructions. The meaning is, that he should hold and teach only the truth, he was to "take heed" to the whole business of public instruction that is, both to the matter and the manner. The great object was to get as much truth as possible before the minds of his hearers and in such a way as to produce the deepest impression on them. Continue in them. That is, in these things which have been specified. He was ever to be found perseveringly engaged in the performance of these duties. For in doing thou shalt both save thyself. By holding of the truth, and by the faithful performance of your duties, you will secure the salvation of the soul. We are not to suppose that the apostle meant to teach that this would be the meritorious cause of his salvation, but that these faithful labours would be regarded as an evidence of piety, and would be accepted as such. It is equivalent to saying, that an unfaithful minister of the gospel cannot be saved; one who faithfully performs all the duties of that office with a right spirit, will be. And them that hear thee. That is, you will be the means of their salvation. It is not necessary to suppose that the apostle meant to teach that he would save all that heard him. The declaration is to be understood in a popular sense, and it is undoubtedly true, that a faithful minister will be the means of saving many sinners. The assurance furnishes a ground of encouragement for a minister of the gospel. He may hope for success, and should look for success. He has the promise of God that if he is faithful he shall see the fruit of his labours; and this result of his work is a sufficient reward for all the toils, and sacrifices, and self-denials of the ministry. If a minister should be the means of saving but one soul from the horrors of eternal suffering and eternal sinning, it would be worth the most self-denying labours of the longest life. Yet what minister of the gospel is there, who is at all faithful to his trust, who is not made the honoured instrument of the salvation of many more than one? Few are the devoted ministers of Christ who are not permitted to see evidence even here, that their labour has not been in vain. Let not, then, the faithful preacher be discouraged. A single soul rescued from death will be a gem in his eternal crown brighter by far than ever sparkled on the brow of royalty. (a) "heed" Eze 44:24 (b) "save themselves" Jas 5:20

Continue in them - In all the preceding advices.