1 Timothy · Chapter 4

V. 1. 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.

Verse 1. Now the Spirit speaketh expressly] `rhtwv. Manifestly, openly. It is very likely that the apostle refers here to a prophecy then furnished by the Holy Ghost, and probably immediately after he had written the words in the preceding verses; and as this prophecy contains things nowhere else spoken of in the sacred writings, and of the utmost moment to the Christian Church, we cannot hear or read them with too much reverence or respect.

In the latter times] This does not necessarily imply the last ages of the world, but any times consequent to those in which the Church then lived. Depart from the faith] aposthsontai-thv pistewv. 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] pneumasi planiv. Many MSS. and the chief of the fathers have pneumasi planhv. 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] daimoniwn. Demons; either meaning fallen spirits, or dead men, spectres, &c., or doctrines inspired by Satan relative to these, by which he secures his own interest, and provides for his own worship.

Verse 1. Now the Spirit — By calling the Christian Church, in the end of the preceding chapter, the pillar and support of the truth, the apostle taught, that one of the important purposes for which that great spiritual building was reared, was to preserve the knowledge and practice of true religion in the world. Nevertheless, knowing that in after times great corruptions, both in doctrine and practice, would at length take place in the church itself, and that the general reception of these corruptions by professed Christians would be urged as a proof of their being the truths and precepts of God, on pretence that the church is the pillar, &c., of the truth, the apostle, to strip these corruptions of any credit which they might derive from their being received by the multitude, and maintained by persons of the greatest note in the church, judged it necessary in this chapter to foretel the introduction of these corruptions, under the appellation of an apostacy from the faith, and to stigmatize the authors thereof as hypocrites and deceivers. And to give his prediction the greater authority, he informed Timothy that it was revealed to him in a peculiar and express manner. The Spirit, says he, speaketh expressly — As concerning a thing of great moment, and soon to be fulfilled. Some have thought the meaning of the apostle to be, that the Holy Spirit had revealed what follows by Daniel, and some of the other prophets; but, says Macknight, “the things here mentioned are not in Daniel, nor anywhere else in Scripture, not even in the prophecy which the apostle himself formerly delivered concerning the man of sin. I therefore think these words were, for the greater solemnity and certainty, pronounced by the Spirit in the apostle’s hearing, after he had finished the preceding passage.” But the apostle might mean, that the Holy Spirit had revealed this, not only to him, but also to other contemporary prophets.

That in the latter, or after times — As the phrase en usteroiv kairoiv may be translated, because it denotes future times, without marking whether they are near or remote. Or if, as Mede thinks, Daniel’s four monarchies are referred to, as it was under the Roman that the God of heaven set up the kingdom of his Son, the latter, or after times here intended, may be the last part of the duration of the Roman empire. Some shall depart — Or rather, shall apostatize, from the faith — The apostle had predicted the same thing before, 2 Thessalonians 2:3, where see the notes. There the character of the teachers who were to introduce the apostacy is described; but in this epistle the erroneous opinions and corrupt practices which constituted the apostacy are foretold. And as the apostle hath introduced this prophecy immediately after his account of the mystery of godliness, is it not probable that his design in so doing was to give the faithful an opportunity of comparing this mystery of iniquity with the mystery of godliness, that they might be more sensible of the pernicious nature of it? It may be proper to observe, that it is not every error or heresy that is an apostacy from the faith. It is a revolt in the principal and essential articles, as when we worship God by an image or representation, or when we worship other beings besides God, and pray unto other mediators besides the one Mediator between God and men, the man Christ Jesus. It is the very essence of Christian worship, to worship the one true God through the one true Christ; and to worship any other God or any other Mediator, is apostacy and rebellion against God and Christ. It is, as St. Paul says, (Colossians 2:19,) not holding the head, but depending upon other heads; it is, as St. Peter expresses it, denying the Lord that bought us, and serving other lords; and the denial of such an essential part may as properly be called apostacy, as if we were to renounce the whole Christian faith and worship. It is renouncing them in effect, and not regarding God as God, or Christ as Christ. Such is the nature of apostacy from the faith, and it is implied that this apostacy should be general, and infect great numbers. For though it be said only some shall apostatize, yet by some in this place many are understood, which is the case also in many other passages of the Scriptures, as Bishop Newton has fully proved. Giving heed to seducing spirits — Who inspire false teachers; or to men that persuade others to believe them by the pretence of some inspiration or revelation of the Holy Spirit, and thereby cause people to err from the true faith of the gospel. The apostle means those gross frauds by which the corrupt teachers, in the dark ages, would enforce their erroneous doctrines and superstitious practices on the ignorant multitudes, under the notion of revelations from God, or from angels, or departed saints. In the same sense St. John is to be understood, when he says, (1 John 4:1,) Believe not every spirit, every pretender to inspiration, but try the spirits whether they be of God. And to doctrines of devils — Or rather, doctrines concerning demons. The word diamonia, translated demons, was used by the Greeks to denote a kind of beings of a middle nature between God and man. They gave the same name also to the souls of some departed men, who they thought were exalted to the state and honour of demons for their virtue. The former sort they called superior demons, and supposed them to have the nature and office which we ascribe to angels. The latter they termed inferior demons. These were of the same character with the Romish saints. And both sorts were worshipped as mediators. When therefore the Spirit of God foretold, that in after times many would give heed to deceiving spirits, and to doctrines concerning demons, he foretold that, on the authority of feigned revelations, many in the church would receive the doctrine concerning the worship of angels and saints, and the praying souls out of purgatory; and called it the doctrine of demons, because it was in reality the same with the ancient heathenish worship of demons, as mediators between the gods and men. Thus the sin for which many are represented as being punished, (Revelation 9:20,) is said to be their worshipping, ta daimonia, demons, that is, angels and saints; not devils, as our translators have rendered the word, for in no period of the church have devils been worshipped by Christians.

Verse 1. Now the Spirit speaketh expressly, “learnedly, openly, perspicuously, and not in shadows, as was the manner of the ancient prophets.” — THEOPHYLACT. See the note on 2 Thessalonians 2:1. By the Spirit we understand the same Spirit which inspired the ancient seers. That in the latter times some shall depart from the faith. By apostasies near at hand, Timothy was apprized of more general defections in the later ages. In Paul’s time some departed from the faith to judaism, and others to the splendid dreams of gentile philosophy.

Giving heed to seducing spirits, and doctrines of demons. Satan’s attempt was upon the Godhead of Christ. If thou be that Son of God, which the voice has declared, command that these stones may be made bread. Satan knew that the Messiah, or Word of the Lord, created the heavens and the earth, according to Psalm 33:6. And ministers being the pastors whom the sheep obey, he allures them to be the first corrupters of the faith, and the great agents of all the turbulent controversies that have rent the church.

1. Now—Greek, but, contrastive between the incarnation and matter-hating Gnosticism. The Spirit—The divine inspirer of all prophecy. The apostle does not here refer to any written prophecy, although the same essential prophecy we now have at any rate in the epistles of John. He had himself briefly uttered the same prediction to the elders of Ephesus in Acts 20:29, 30. He had written to the Thessalonians (2 Thessalonians 2:7, where see notes) cognate predictions. The Spirit, therefore, is here the permanent prophetic witness within himself speaking forth on its own occasions. Expressly—Not in parable, allegory, or symbol; but in explicit, unmistakable, literal words. Latter times—The various phrases of this kind are of course antithetical, and to be explained by the former period to which they stand in contrast. In these last days, Hebrews 1:1, stands in antithesis to the Old Testament days, and means the days of the Christian dispensation. The last days of 2 Peter 3:3, plainly refers to the last days before the second advent; of which Martha, in John 11:24, mentions the very last day. In 1 John 2:18, we have a (not in Greek the) last time, which, in our note on 2 Thessalonians 2:7, we imply to be the close of the apostolic age. It is the same period with the latter times of this verse, when, the apostles having deceased, and the apostolic age closed, the Church is handed over to their successors, and their hands having ceased to write, the completed canon becomes her guide. John’s many antichrists are the very same as the seducing spirits of Paul here. Hegesippus, the earliest of Church historians, near the end of the second century, says, in a fragment quoted by Eusebius, (Book iii, § 32:) “The Church remained until then a pure and incorrupt virgin. If there were any that desired to corrupt the healthful type of gospel doctrine they lurked in dark retreats. But when the sacred choir of apostles departed from life, and the generation privileged to listen to their divine teachings passed away, then the system of godless error took a start, through deception of teachers varying from the apostolic doctrine. No one of the apostles surviving, they attempted with bare face to preach a falsely-styled gnosis in opposition to the preaching of the truth.” Some—The followers, of whom the seducing spirits are the leaders. Depart from the faith—As a true church officer should hold the faith. 1 Timothy 3:9; Titus 1:9. Seducing spirits—The demoniac opposite of the Spirit just mentioned. The Holy Spirit gives warning of the diabolic spirits. Doctrines of devils—Doctrines propagated by demons; not doctrines about demons.

V. 2. These will depart from the faith, by the hypocrisy of them that speak lies, having their own consciences as senseless and unfeeling as flesh that is seared with an hot iron.

Verse 2. Speaking lies in hypocrisy] Persons pretending, not only to Divine inspiration, but also to extraordinary degrees of holiness, self-denial, mortification, &c., 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 cæcis, surdis auditus, verbum mutis, et gressus claudis, et alia pleraque beneficia ipsius patrocinium implorantibus, cælesti 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 præcipue, et populum regni nostri, ejus posse suffragiis adjuvari, ut, quem familiarem habuimus in terris, mereamur habere patronum in cælis. Fœdera, 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, &c. 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 INUSTÆ

Deformant MACULÆ! 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 2. Speaking lies in hypocrisy — Greek, en upokrisei yeudologwn, by the hypocrisy of them that speak lies. This is a more literal, and at the same time a more just translation of the words than that given in our Bible, which represents the demons as speaking lies in hypocrisy, which could not be the apostle’s meaning, as it would not accord with what follows. Having their conscience seared, &c. — An expression which could not be intended of devils. The hypocrisy here mentioned is that reigned show of extraordinary piety and sanctity which the lying teachers were to put on, with an intention to gain the confidence of the multitude. Hence they are described as having the form of godliness, but denying the power, 2 Timothy 3:5. These hypocritical teachers are called liars, because of the gross fictions and frauds which they were to contrive for the purpose of establishing the worship of demons. How well the appellation agrees to the Romish clergy in the dark ages, any one may understand who is acquainted with the lies then propagated concerning the apparitions of angels, and of the ghosts of departed saints; and concerning the miracles done by them, and by their relics, and by the sign of the cross, &c., all preached by monks, priests, and even bishops; and committed to writing, in the fabulous legends of their saints, to render them objects of adoration. “It is impossible,” says Bishop Newton, “to relate or enumerate all the various falsehoods and lies which have been invented and propagated for this purpose; the fabulous books forged under the names of apostles, saints, and martyrs; the fabulous legends of their lives, actions, sufferings, and deaths; the fabulous miracles ascribed to their sepulchres, bones, and other relics; the fabulous dreams and revelations, visions, and apparitions of the dead to the living; and even the fabulous saints who never existed but in the imagination of their worshippers: and all these stories the monks, the priests, the bishops of the church, have imposed and obtruded upon mankind, it is difficult to say, whether with greater artifice or cruelty, with greater confidence or hypocrisy, and pretended sanctity, a more hardened face, or a more hardened conscience. The history of the church, saith Pascal, is the history of truth; but, as written by bigoted Papists, it is rather the history of lies.”

Ver. 2. Speaking lies in hypocrisy. They not only spake falsely of the apparitions of saints, of miracles wrought at the tombs of martyrs, but they knew that they spake falsely; and thus their conscience, burning at first with guilt, gradually became seared by the habit of lying and seduction.

2. Speaking lies—In the Greek a single noun, lie-utterers. And the whole should read, giving heed to seducing spirits and teachings of demons, of (or by) those in hypocrisy, speaking lies, (to others,) being seared (or rather, branded) in their own conscience. The some are the followers, as the lie-utterers are the leaders of the apostasy, who are inspired by the seducing spirits, and their teachings are demoniac doctrines. The best commentators understand, not seared, by which the conscience is deadened, but branded, so marked and spotted with criminalities that they are conscious of their own guilt. It will be seen that the apostle’s charges of deep guilt fall much more heavily upon the leaders than upon the followers.

V. 3. 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.

Verse 3. Forbidding to marry] These hypocritical priests pretending that a single life was much more favourable 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 3. Forbidding to marry — The same hypocritical liars, who should promote the worship of demons, should also prohibit lawful marriage. This false morality was very early introduced into the church, being taught first by the Encratites and Marcionites, and afterward by the Manicheans, who said marriage was the invention of the evil god; and who considered it as sinful to bring creatures into the world to be unhappy, and to be food for death. In process of time the monks embraced celibacy, and represented it as the highest pitch of sanctity. It is a thing universally known, that one of the primary and most essential laws and constitutions of all monks, whether solitary or associated, whether living in deserts or in convents, is the profession of a single life, to abstain from marriage themselves, and to discourage it all they can in others. It is equally certain that the monks had the principal share in promoting and propagating the worship of the dead; and either out of credulity, or for worse reasons, recommended it to the people with all the pomp and power of their eloquence in their homilies and orations. At length celibacy was recommended by the priests, and by the orthodox themselves, and more especially by the bishops of Rome, the great patrons of the worship of angels and saints. For they strictly enjoined their clergy, both regular and secular, to abstain from marriage. Thus the worship of demons and the prohibition of marriage, though naturally unconnected, have gone hand in hand in the church, as the Spirit here foretold. And commanding to abstain from meats — The same lying hypocrites, who enjoined the worship of demons, would not only prohibit lawful marriage, but likewise impose unnecessary abstinence from meats. This part of the prophecy hath been exactly fulfilled; for it is as much the rule of the monks and nuns to abstain from meats as from marriage. Some never eat any flesh, others only of certain kinds, and on certain days. Frequent fasts are the rule, the boast of their order; and their carnal humility is their spiritual pride. 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. Here therefore the apostle hath pointed out two instances of the hypocrisy of the lying teachers, who should enjoin the worship of demons. Under the false pretence of holiness, they should recommend abstinence from marriage to the monks, friars, and nuns; and under the equally false pretence of devotion, they should enjoin abstinence from meats, to some men at all times, and to all men at some times. There is no necessary connection between the worship of demons and abstinence from marriage and meats. And yet it is certain that the great advocates of this worship have commanded both: and by this pretended purity and mortification have procured the greater reverence to their persons, and the readier reception of their doctrine: a proceeding this which the Spirit of God alone could have foreseen and foretold. Which meats God hath created to be received with thanksgiving — So that this Popish, monkish abstinence is as unworthy of a Christian, as it is unnatural to man. It is perverting the purpose of the Author of nature, and prohibiting the use of the creatures which he hath made, and given to be used of them who believe and obey the truth — Here the apostle intimates that only true believers have a covenant right to the creatures of God, though others may have a providential right. By those, however, who know the truth, he may chiefly intend those who are instructed to place religion not in such indifferent things as abstaining from marriage, or from certain meats, but in things more truly excellent and worthy of God, and who know that all meats are now clean, and therefore may be used with a pure conscience, and with thanksgiving flowing therefrom. For every creature of God — Fit for man’s food; is good — Lawful to be used, and nothing to be refused — Apoblhton, to be rejected, or cast away, either from peevishness, or a fancy that it is unlawful; if it be received with thanksgiving — Which is a necessary condition. For it is sanctified — That is, under the gospel all meats are made lawful to us; by the word of God — Allowing us to eat of every kind in moderation; and by prayer — To God, that he would bless us in the use of it. Observe, reader, the children of God are to pray for the sanctification of all the creatures which they use, and to give thanks for them: and not only the Christians, but even the Jews, yea, the very heathen, used to consecrate their table by prayer and praise. “What then,” says Bishop Newton, “can be said of those who have their tables spread with the most plentiful gifts of God, and yet constantly sit down and rise up again without suffering so much as one thought of the Giver to intrude upon them? Can such persons be reputed either to believe or know the truth?”

Ver. 3. Forbidding to marry. Antichrist thus exalts himself above all that is called God, even the great Creator, who had blessed the happy pair, and said, be fruitful and multiply, and replenish the earth. The christians favoured the exiles who had returned home after the storms of pagan persecution had subsided, by allowing them to live as solitaries, having acquired that habit in exile. Thus the monastic habits obtained, and spread at first through the east. In later ages monasticism was encouraged in all parts of the west, the nations then having but little foreign trade to demand their attention.

In England, during the wars of the bloody Saxons and Danes, the monks were almost the only men that cultivated letters, and caused Roman and Saxon literature to flourish. The venerable Bede, born on the banks of the Tyne in the year 701, and who died, according to Baronius, at the age of a hundred and five, was the common father of the monastic orders in this Durham, York, Fountains Abbey, Sherborne, Glastonbury, and numerous Kirkstal Abbey,

three miles West of Leeds, I can speak with some degree of certainty, Mr. Bramley having lent me a Latin manuscript, written by one of the monks immediately after its sequestration.

Lacey being sick, about the year 1100, made a vow on his recovery to build a monastery, and obtained a grant of land from the king in the lovely Kirkstal. It was a daughter of Fountains Abbey, two miles from Rippon, the residence of monks of the

sequestration, those fathers possessed four thousand sheep, two hundred and fifty head of horned cattle, and an equal number of yearlings and encreased, for every man of landed interest

was in a manner obliged to leave them an ox-gang, or two hides of land, to enfeebled the state, and were altogether unsuited to a commercial nation. And in St. Paul’s ideas, it would seem, that to deny existence to the human Paul’s advice was that the young women should marry, and guide the house: 1 Timothy 5:14.

Commanding to abstain from meats.

particularly the langtein,

and support of the nation, and is contrary to the law of nature, every creature of the Lord being good, and sanctified by prayer. Bodily exercise profiteth little,

To persons of voluptuous habits, bodily exercise may be profitable, and so may depletion, but not the superstitious observances here referred to. needful, except it be on special occasions to seek the Lord by earnest prayer.

eusebeia is profitable to all things,

and soul,

come.

God, and makes us partakers of the divine felicity. Piety exalts our privileges which the church enjoys. Piety produces domestic happiness, and places our children in the way of enjoying all the good promised to them, as well as to their fathers. Yea, it leads to riches and honour. Psalm 112:3. Piety is the grand support of the mind in the time of sickness and manifold afflictions; it stays with us, and brightens when earthly comforts are withdrawn. In the hour of death especially, it swells the soul with divine ardours, to inherit the promises of immortality and eternal life. Religion is the heritage which the poor may enjoy in all its plenitude of hope and consolation.

3. Some of their particular tenets are now specified. They present the ascetic side of Gnosticism as distinguished in our note on 2 Thessalonians 2:7. Jude and John deal with the licentious side. Hence Paul imputes to the leaders not so much sins of the flesh, as sins of the spirit. Their sin consisted in an apostasy from the Christian faith, and the formation of a spiritual influence, power, and ultimate despotism, based upon the diffusion of an austere and oppressive superstition among the people. Forbidding to marry—From an ascetic view of the sinfulness of matter an exaggerated estimate of a virgin life was propagated. This same view among the Christian Gnostic heretics rejected the real manifestation of Christ in the flesh, maintaining that his was a body in appearance only, and condemned by 1 John 4:3, as antichrist. A matter-condemning celibacy was antichrist, because it condemned the incarnation. This doctrine of the angelic nature of a celibate life deeply infected the Church. It tinges the writings of the earliest post-apostolic fathers, the coloring growing intenser until monasteries and nunneries covered the face of Christendom. These became the organized support of the absolute despotism of the Roman conclave. The last display of this superstitious reverence for virgin life was the enforcement as an article of faith in our own day of the dogma of the immaculate conception of the blessed virgin, followed by the proclamation of the infallibility of the pope. Paul might well say, even in his own day, “The mystery of iniquity doth already work,” (2 Thessalonians 2:7;) and John as significantly assert that the elemental “antichrists” were already “many” in existence. 1 John 2:18. Abstain from meats—Note on Romans 14:1-6. Created to be received— These meats, matter though they be, are not concrete and solid lumps of sin. They were not brought into existence by the principle of evil; nor are they the eternal evil principle itself, opposed to the true God. They are created by the true God, to be both the proper gratification of our created appetite and the proper support of our bodily life. Received—Of them which believe—This does not mean, as Alford, quoting Calvin, maintains, that the world and its gratifications are created for believers alone; but that they are rightfully used by true believers when thankfully used. Christian faith enjoins the enjoyment sweetened by the gratitude. Know the truth— The truth of 1 Timothy 3:16, that matter and flesh are honoured by the incarnation.

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, ouden apoblhton, rejected or despised. We find a saying very similar to this in Lucian’s Timon: outoi apoblhta eisi dwra ta para diov. The gifts which are from Jove ought not to be DESPISED. This appears to have been a proverbial saying among the heathens.

4. For—Assigning the ground reason for so receiving; namely, the cheerful Christian maxim, that under the divine benevolence we are born to enjoy. The creation is a storehouse of supplies, and man’s appetites are the avenues through which they are to be received. Atheism scowls at the whole system of things, sinks into pessimism, and says, with Voltaire, “I wish I had never been born.” Buddhism, the religion of despair, that knows no God but law, looks and pants for release from existence in annihilation. Christianity rejoices in the perpetual presence of the All-Father, as being, indeed, often tried and chastened, yet chastened by parental love, the same love which gives us all things richly to enjoy, and promises eternal enjoyment to our faith. Every creature—Every created thing. Is good—Is not the mere effect of physical laws, but the product of a good Creator, who pronounced them good at the creation, and is good for its purpose, if we can find what its true purpose is. Nothing to be refused—From a wise and temperate use. Yet our apostle, in perfect consistency, was ready for a total abstinence from meats through his whole life if it were necessary to save his brother.

Asceticism or abstinence is to be condemned: 1. When it is based on such idea of the sinfulness of matter as condemns the incarnation. 2. When it is used by us as a penance, or atonement, for our own sin, as if we might thereby be justified or pardoned. 3. When it is assumed to be a meritorious act, winning for us the divine approbation, as if God were gratified by our suffering. 4. When it tends to diffuse a gloomy and superstitious view of God and religion among men, instead of a benevolent, cheerful, practical, good-doing piety. Abstinence is commendable, on the other hand: 1. When it conduces to our health, serenity, or cheerfulness. 2. When it aids us in obtaining a mastery of our appetites and passions. 3. When by our example we induce others to abstain from those indulgences and intemperances by which their bodies, souls, estates, and families are brought to ruin. Dr. Wordsworth, and Mr. Washburn, in Lange’s “Bibel-Werk,” infer from St. Paul’s words a condemnation of a pledge of total abstinence from intoxicants. But surely both Timothy’s practice and Paul’s direction presuppose the duty of total abstinence in all cases where drinking is not required by medical necessity. It required an inspired adviser to induce Timothy to drink wine; and by parity, it ought to require a temperate medical adviser to induce any other man to drink; and no medical adviser ought to prescribe it where any other medicine will suffice as well. With thanksgiving—Which in the right temper will regulate our enjoyments to the due object and in their due degree.

V. 5. 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.

Verse 5. For it is sanctified by the word of God] dia logou qeou. By the command of God; probably referring to Genesis 1:29: And God said, I have given you every herb-and every tree-to you it shall be for meat; and Genesis 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.

5. Sanctified—Though it be a piece of flesh, it is not a lump of sin; it is consecrated to be aliment for the holy life of a holy man. And no man is the holier for looking pure and solemn and refusing it as a defilement. By the word of God—As some explain, by the declaration of God, as in Genesis 1:29: “God said, Behold, I have given you every herb… and every tree… to you it shall be for meat.” Huther, Alford, and Ellicott refer the sanctification to the offering of prayer composed in spirit or in words of the word of God. Huther gives, from the Apostolic Constitutions, the beautiful Greek of the following primitive prayer at table: “Blessed art thou, O Lord, who nourishest me from my youth up, who givest food to all flesh. Fill our hearts with joy and gladness, in order that we, having all contentment, may abound unto every good work, in Christ Jesus our Lord; through whom to thee be glory, honour, and power, for ever and ever. Amen.” This formula is a holy blend of “the word of God and prayer,” whereby, offered in spirit and truth, the meat is sanctified.

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 Saviour. 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.] hJ parhkolouqhkavJ Which thou hast thoroughly understood. For the meaning of this word, see Clarke’s note on “Luke 1:3”.

Verses 6, 7. If thou put the brethren in remembrance, &c. — Tauta upotiqemenov toiv adelfoiv, suggesting these things to the brethren, concerning the lawfulness of all sorts of meats, and concerning the corrupt doctrines and practices which are to arise in the church; thou shalt be a good minister of Jesus Christ — And shalt act as may be expected from one who has been nourished up — From his very childhood; in the words of faith — Words laying a foundation for faith, and the means of producing it in men’s hearts; and good doctrine — True, genuine, gospel doctrine; whereunto — That is, to the knowledge of which, thou hast attained — So h parhkolouqhkav may be properly translated. See Luke 1:3, where the same verb is rendered, having perfect understanding. It is a just remark of Macknight here, that, “If any prejudices, with respect to the distinction of meats, remained in Timothy’s mind, through the strictness of his education in the Jewish religion, the clear and express manner in which the apostle here asserted the lawfulness of eating all kinds of meats, must have entirely freed him from these pre-possessions.” But refuse profane and old wives’ fables — This, says Dr. Doddridge, “undoubtedly signifies Jewish traditions; and if they were such as those with which the rabbinical writers abound, nothing ever better deserved the name, they being not only the most incredible, but the most insipid and senseless tales anywhere to be met with.” In Bishop Newton’s opinion, however, the apostle intended here to signify, that all the things which the lying teachers would preach, during the above-mentioned apostacy, concerning the worship of angels, abstinence from meats, and the miracles said to be performed by the saints and their relics, in confirmation of the superstitions which they inculcated, are no better than profane and old wives’ fables, told to amuse children. And exercise thyself (the word gumnaze, so rendered, is used in allusion to the exercises by which the contenders prepared themselves for the combats in the Grecian games) unto godliness — Train thyself up in holiness of heart and life with the utmost vigour and diligence.

6. These things—Specially of the paragraph beginning with 1 Timothy 3:14, which forms a unity herewith. Nourished—In middle voice, nourishing thyself. Words of faith—Such as compose this paragraph: rehearsing the positive doctrine of Christ, 1 Timothy 3:14-16, and repelling the formulas of heresy, 1-5. Attained—Which thou hast thoroughly followed up.

V. 7. Like those who were to contend in the Grecian games, exercise thyself unto godliness-Train thyself up in holiness of heart and life, with the utmost labour, vigour, and diligence.

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 Clarke’s notes on “1 Corinthians 9:24”, &c.

Verses 6, 7. If thou put the brethren in remembrance, &c. — Tauta upotiqemenov toiv adelfoiv, suggesting these things to the brethren, concerning the lawfulness of all sorts of meats, and concerning the corrupt doctrines and practices which are to arise in the church; thou shalt be a good minister of Jesus Christ — And shalt act as may be expected from one who has been nourished up — From his very childhood; in the words of faith — Words laying a foundation for faith, and the means of producing it in men’s hearts; and good doctrine — True, genuine, gospel doctrine; whereunto — That is, to the knowledge of which, thou hast attained — So h parhkolouqhkav may be properly translated. See Luke 1:3, where the same verb is rendered, having perfect understanding. It is a just remark of Macknight here, that, “If any prejudices, with respect to the distinction of meats, remained in Timothy’s mind, through the strictness of his education in the Jewish religion, the clear and express manner in which the apostle here asserted the lawfulness of eating all kinds of meats, must have entirely freed him from these pre-possessions.” But refuse profane and old wives’ fables — This, says Dr. Doddridge, “undoubtedly signifies Jewish traditions; and if they were such as those with which the rabbinical writers abound, nothing ever better deserved the name, they being not only the most incredible, but the most insipid and senseless tales anywhere to be met with.” In Bishop Newton’s opinion, however, the apostle intended here to signify, that all the things which the lying teachers would preach, during the above-mentioned apostacy, concerning the worship of angels, abstinence from meats, and the miracles said to be performed by the saints and their relics, in confirmation of the superstitions which they inculcated, are no better than profane and old wives’ fables, told to amuse children. And exercise thyself (the word gumnaze, so rendered, is used in allusion to the exercises by which the contenders prepared themselves for the combats in the Grecian games) unto godliness — Train thyself up in holiness of heart and life with the utmost vigour and diligence.

7. Paul now gathers into this personal charge the errors also repudiated in 1:3, 4. Old wives’ fables—On which we again quote Dr. Clarke. Exercise—That is, gymnastize thyself, as a practicing athlete. Train thyself by holy exercises to holiness. Instead of poring over the chaotic pages of Jewish Rabbinism and Gnosticism, cultivate thy powers in Christian piety and holy activity.

V. 8. Bodily exercise profiteth a little-Increases the health and strength of the body.

Verse 8. For bodily exercise profiteth little] prov oligon estin wfelimov. 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 labour 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 8. For bodily exercise profiteth little — That is, say Estius, Whitby, Doddridge, and some others, the exercises about which many are so solicitous, and in the pursuit of which they go through so many fatigues, namely, in preparing for and attending the public games, are but of little use, the best rewards of them being of a very transient and fading nature. Or by bodily exercise may be understood rather the mortifications which the Jewish fables were framed to recommend, and the austerities and labours of the Essenes and Pythagoreans, according to the rules and institutions of their sects: to which we may add, All the diligence that can be used in mere external duties, however laboriously and punctually performed, and with whatever degree of self-denial and punctuality, even although commanded of God, can be of little use to any man, separated from the devotion of the heart; and all inventions and observances merely human, must be still more useless and vain. The apostle, however, may be understood in a yet different sense. He had said in the preceding verse, Exercise thyself unto godliness; including in that term all the graces and virtues of the Christian life. He then adds, h gar swmatikh gumnasia prov oligon estin wfelimov; literally, for bodily exercise profiteth a little; that is, the exercise of the body is of some use, increasing its health and strength; but godliness — In all its branches, namely, true, substantial, and practical godliness, the worship and service of God, by both the inward and outward man, the heart and life; is profitable for all things — Benefits a man in every respect; is useful to him in things temporal as well as spiritual, in his domestic and civil, as well as religious affairs and in all his relations and connections in the present world; having the promise of the life that now is, as well as of that which is to come — Christ having assured us that if we seek first the kingdom of God and his righteousness, things necessary shall be added unto us, Matthew 6:33. And moreover, that as he gives grace and glory, he will withhold no good thing from them that walk uprightly, Psalm 84:11. It is true these, and such like promises, do not ascertain to all who live in a godly manner, health, and wealth, and reputation; but they assure us that true piety and virtue have a natural tendency to promote our happiness even in this world, and indeed do promote it, not only in being attended with peace of mind, a conscience void of offence, a well-grounded and lively hope of future felicity, and communion with God, which is heaven begun on earth; but with protection in dangers, succour in temptations, support and comfort in troubles, with an assurance that all things which God may permit to happen to us, even poverty, reproach, affliction, and death, shall work together for our good.

8. Bodily exercise—Paul is led by his word gymnastize to a brief parallelism between gymnasticism, corporeal and spiritual. The former profiteth little; that is, so far as human salvation is concerned. It may invigorate the body, improve the health, and prolong the life; but not save the soul. We could almost imagine, however, that these ascetics, like our modern Shakers, as well as the Turkish dervishes, practised dancing, or some other activity, as a religious exercise. All things—For body and soul, and in regard to time and eternity.

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 Clarke on “1 Timothy 1:15”.

Verses 9-11. This — Concerning the advantage of godliness; is a faithful saying — A saying as important as it is true; and worthy of all acceptation — That is, of entire credit, and of the most earnest and continued attention and regard. For, therefore — On this account, because we are assured of the excellence and necessity of this godliness, and of the advantages attending it in time and in eternity; we both labour and suffer reproach — Take all manner of pains, and undergo all kinds of hardships, regarding neither wealth, nor honour, nor pleasure, nor any thing this world can offer; because we trust — Hlpikamen, we have trusted, and at present do trust, (the word denoting continuation of action,) in the living God — Rest on him for the performance of his promises, fully persuaded he will give the life and felicity he has promised; who is the Saviour of all men — Saving them from many evils, and supplying them with manifold mercies; preserving them in this life, and willing to save them eternally; but especially — In a more eminent manner, is he the Saviour of those that believe — Saving them from their sins here, and from the consequences of them hereafter. These things command and teach — For they are of infinite importance.

Ver. 9, 10. This is a faithful saying, an assured truth, as illustrated in 1 Timothy 1:15. Therefore, for the hope of obtaining the promise of the present life, and also of that which is to come, we both labour and suffer reproach. We likewise continue in those labours, and support those conflicts, because we trust in the living God, who is, swthr, the Saviour of all men, especially of those that believe. The term Conserver of all men, does not fully express the apostle’s meaning; “for unless a man believe that God willeth all men to be saved,” says Theophylact, “how should he sustain all those conflicts for their salvation? Timothy is excited here to endure sufferings, and not relax in duty, nor seek help in afflictions from any other source, but hope in him who ever lives, and who is the only Saviour.”

9. This—The value of godliness for either life. Note on 1:15.

V. 10. 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.

Verse 10. For therefore we both labour] 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 labour 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 Saviour 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.

Verses 9-11. This — Concerning the advantage of godliness; is a faithful saying — A saying as important as it is true; and worthy of all acceptation — That is, of entire credit, and of the most earnest and continued attention and regard. For, therefore — On this account, because we are assured of the excellence and necessity of this godliness, and of the advantages attending it in time and in eternity; we both labour and suffer reproach — Take all manner of pains, and undergo all kinds of hardships, regarding neither wealth, nor honour, nor pleasure, nor any thing this world can offer; because we trust — Hlpikamen, we have trusted, and at present do trust, (the word denoting continuation of action,) in the living God — Rest on him for the performance of his promises, fully persuaded he will give the life and felicity he has promised; who is the Saviour of all men — Saving them from many evils, and supplying them with manifold mercies; preserving them in this life, and willing to save them eternally; but especially — In a more eminent manner, is he the Saviour of those that believe — Saving them from their sins here, and from the consequences of them hereafter. These things command and teach — For they are of infinite importance.

Ver. 9, 10. This is a faithful saying, an assured truth, as illustrated in 1 Timothy 1:15. Therefore, for the hope of obtaining the promise of the present life, and also of that which is to come, we both labour and suffer reproach. We likewise continue in those labours, and support those conflicts, because we trust in the living God, who is, swthr, the Saviour of all men, especially of those that believe. The term Conserver of all men, does not fully express the apostle’s meaning; “for unless a man believe that God willeth all men to be saved,” says Theophylact, “how should he sustain all those conflicts for their salvation? Timothy is excited here to endure sufferings, and not relax in duty, nor seek help in afflictions from any other source, but hope in him who ever lives, and who is the only Saviour.”

10. And our acceptance of this value is clear for, therefore; that is, for the reason now to be given. Labour and suffer reproach—Things far more serious than exercise. Namely, because. The Saviour—Alford says: “So far as salvation stands in him, he is the Saviour of all men. And it is by virtue of this universality of salvation offered by God that we have rested our hopes on him.” Specially of those that believe—Alford adds: “In these (that believe) alone does that salvation which God has provided become actual. He is the same Saviour, towards and of all: but these alone appropriate his salvation.”

b. Timothy directed to complete his self-qualification for this charge, 11-16.

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.

Verses 9-11. This — Concerning the advantage of godliness; is a faithful saying — A saying as important as it is true; and worthy of all acceptation — That is, of entire credit, and of the most earnest and continued attention and regard. For, therefore — On this account, because we are assured of the excellence and necessity of this godliness, and of the advantages attending it in time and in eternity; we both labour and suffer reproach — Take all manner of pains, and undergo all kinds of hardships, regarding neither wealth, nor honour, nor pleasure, nor any thing this world can offer; because we trust — Hlpikamen, we have trusted, and at present do trust, (the word denoting continuation of action,) in the living God — Rest on him for the performance of his promises, fully persuaded he will give the life and felicity he has promised; who is the Saviour of all men — Saving them from many evils, and supplying them with manifold mercies; preserving them in this life, and willing to save them eternally; but especially — In a more eminent manner, is he the Saviour of those that believe — Saving them from their sins here, and from the consequences of them hereafter. These things command and teach — For they are of infinite importance.

11. These things—Embracing the whole epistle thus far, as the nature of the directions shows. Command—Applying to the Church organization in ii, and 3:1-13. Teach—Applying to the doctrines of all the preceding paragraphs.

V. 12. 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.

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 endeavoured 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] en logw. In doctrine; teach nothing but the truth of God, because nothing but that will save souls.

In conversation] en anastrofh. 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] en agaph. In love to God and man; show that this is the principle and motive of all thy conduct.

In spirit] en pneumati. 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, Æthiopic, 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] en pistei. This word pistiv 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.] en agneia. 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.

Verses 12, 13. Let no man despise thy youth — That is, let no one have reason to despise it, but conduct thyself with such gravity, wisdom, and steadiness, as, instead of exposing thee to contempt, will rather gain thee respect and reverence. In particular, be thou an example of the believers — A pattern worthy of their imitation; in word — In prudent and edifying discourse, whether public or private; in conversation — Greek, anastrofh, in behaviour; in charity — Or love, rather, namely to God, his people, and all mankind; in spirit — In thy whole temper; in faith — In thy sincere and constant belief of, and adherence to, the truth as it is in Jesus; in thy profession of it, and faithfulness to thy trust in the execution of thy office. When faith is placed in the midst of several other Christian graces, it generally means fidelity, or faithfulness; in purity — Of heart and life. Till I come — To take thee along with me; give attendance to reading — Both publicly and privately. Study the Scriptures diligently, and read and expound them to the people, whose instructer thou art appointed to be. “Enthusiasts, observe this! expect no end without the means.” — Wesley. “Besides reading the Jewish Scriptures to the brethren in their assemblies for worship, after the example of the synagogue, Timothy was here directed to read these Scriptures in private likewise for his own improvement, (verse 15,) that he might be able to confute the Jews and Judaizers, who founded their errors on misinterpretations of them. Thus understood, the direction, as the ancient commentators observe, is a useful lesson to the ministers of the gospel in all ages. For if a teacher, who possessed the spiritual gifts, was commanded to read the Scriptures for improving himself in the knowledge of the doctrines of religion, how much more necessary is that help to those teachers who must derive all their knowledge of the gospel from the Scriptures, and who cannot, without much study, be supposed to know the customs, manners, and opinions alluded to in these writings.” — Macknight.

Ver. 12. Let no man despise thy youth. The people do not expect in young ministers the wisdom of grey hairs; they are pleased when they see a promise of it. But there are some extraordinary young men, as Fenelon remarks, whose wisdom equals that of the aged, consummate in virtue. La sagess extraordinaire de quelques jeune hommes, qui egalent les vieillards, consommés en virtu. — Telem. livre 8.

Timothy was now little turned of thirty years, and the more aged presbyters might have their feelings on seeing so young a bishop placed over them. But his word in the sanctuary, his conversation in private, his charity in all her divine forms; his spirit, full of ardour and zeal; his faith and courage, like Paul’s, who had seen the Lord, superior in conflicts; his purity irreproachable, — would cause the church to see that he filled the place which heaven had designed.

12. Despise thy youth—To be avoided by a perfectly circumspect conduct. Though Timothy was probably thirty-five years old, he was younger than many, perhaps, under his administration. At any rate he was young to Paul; just as pupils and sons often never grow old to teacher or father. “In those times,” says Grotius, “presbyters were accustomed to be what their name signifies, persons of advanced age.”

V. 13. Give thyself to reading-Both publicly and privately. Enthusiasts, observe this! Expect no end without the means.

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.

Verses 12, 13. Let no man despise thy youth — That is, let no one have reason to despise it, but conduct thyself with such gravity, wisdom, and steadiness, as, instead of exposing thee to contempt, will rather gain thee respect and reverence. In particular, be thou an example of the believers — A pattern worthy of their imitation; in word — In prudent and edifying discourse, whether public or private; in conversation — Greek, anastrofh, in behaviour; in charity — Or love, rather, namely to God, his people, and all mankind; in spirit — In thy whole temper; in faith — In thy sincere and constant belief of, and adherence to, the truth as it is in Jesus; in thy profession of it, and faithfulness to thy trust in the execution of thy office. When faith is placed in the midst of several other Christian graces, it generally means fidelity, or faithfulness; in purity — Of heart and life. Till I come — To take thee along with me; give attendance to reading — Both publicly and privately. Study the Scriptures diligently, and read and expound them to the people, whose instructer thou art appointed to be. “Enthusiasts, observe this! expect no end without the means.” — Wesley. “Besides reading the Jewish Scriptures to the brethren in their assemblies for worship, after the example of the synagogue, Timothy was here directed to read these Scriptures in private likewise for his own improvement, (verse 15,) that he might be able to confute the Jews and Judaizers, who founded their errors on misinterpretations of them. Thus understood, the direction, as the ancient commentators observe, is a useful lesson to the ministers of the gospel in all ages. For if a teacher, who possessed the spiritual gifts, was commanded to read the Scriptures for improving himself in the knowledge of the doctrines of religion, how much more necessary is that help to those teachers who must derive all their knowledge of the gospel from the Scriptures, and who cannot, without much study, be supposed to know the customs, manners, and opinions alluded to in these writings.” — Macknight.

Ver. 13. Give attendance, be attentive to reading. The jews deeply lament the loss of their books. Augustine also laments, that though the writings of the first ages were innumerable, yet few had come down to them. All however are not lost; we have invaluable remains of antiquity, and of the moderns we have more than we can read. A minister must spend his mornings with his books, especially the works of the fathers. “To be ignorant,” says Cicero, “of what was done before we were born, is always to live children.” An aged minister, the Rev. Robert Hopkins, once advised me, in reading my morning chapter, to expound it as though a congregation were before me: this, he said, would make me “apt to teach.”

13. Till I come—The Greek present indicative implies here a confident expectation. But when Paul came, what then? To reading… exhortation… doctrine—That is, teaching. All three appear to be named as public exercises. The reading does not refer to private study; but the public reading in the Churches of the Old Scripture, or perhaps the gospels so far as published, or apostolic epistles. It was thus that the books of the New Testament became Scripture in the early Church.

V. 14. 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- 2 Timothy 1:6; while the elders joined also in the solemnity.

This presbytery probably consisted of some others, together with Paul and Silas.

Verse 14. Neglect not the gift that is in thee] The word carisma 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, 2 Timothy 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 see the note on Clarke “1 Timothy 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 14. Neglect not — Through omitting to exercise it to the full; the gift that is in thee — The word carisma, here used, commonly denotes some spiritual gift conferred on believers in the first age, whether by an immediate effusion of the Holy Spirit, or by means of the imposition of the apostle’s hands. See Romans 1:10. By this it appears, that even the miraculous gifts might be improved; and that the continuance of them with individuals depended in a great measure upon the right temper of their minds, and upon their making a proper use of their gifts. Which was given thee by prophecy — By immediate direction from God, or in consequence of predictions uttered by those who had the gift of prophecy, pointing thee out as a person fit to be invested with the office of an evangelist, and called of God to it. As it appears, from 2 Timothy 1:6, that the gift here referred to was given to Timothy by the laying on of the apostle’s hands, we learn from hence, that in conferring the spiritual gifts, as well as in working miracles, the apostles were not left to their own prudence, but were directed by revelations from God, communicated to themselves or others. With the laying on of the hands of the presbytery — Whose hands, with those of Paul, were laid on Timothy at the time when he was set apart solemnly by prayer to the office of the ministry, and received the spiritual gift here spoken of. Probably the apostle first conferred on Timothy the gift by the laying on of his own hands, and then set him apart to his office by prayer, the elders joining with him, and laying on their hands to show their concurrence with him in the solemn work.

Ver. 14. Neglect not the gift that is in thee. All natural, all divine, and all acquired endowments require cultivation. The expanse of thought can find no limits. Heaven feeds the flocks in fresh and green pastures. By the laying on of the hands of the presbytery. Erasmus’s note here is, “so some copies have it; but the more ancient coincide with the Greek, which hath presbuteriou, that is, presbyters, and not presbytery.” Ambrose also reads, sic quidam habent codices. According to these fathers, unction and benedictions attend those offices. Acts 13:3.

14. Neglect not—By disuse. The gift—Namely, for the three exercises just mentioned, which gift was, as basis, natural, but divinely quickened and inspired. Given thee by prophecy—In accordance with inspired predictions uttered concerning him personally. With—In concurrence with. From 2 Timothy 1:6, it would seem that the elders or presbytery laid hands on Timothy concurrently with Paul.

V. 15. Meditate-The Bible makes no distinction between this and to contemplate, whatever others do. True meditation is no other than faith, hope, love, joy, melted 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.

Verse 15. Meditate upon these things] tauta meleta. 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] en toutoiv isqi. 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 ætatis 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, &c., 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.

Verses 15, 16. Meditate on these things — On the instructions I have given thee, or the things mentioned verse 13. True meditation implies the lively exercise of faith, hope, love, joy, as it were melted down together by the fire of God’s Holy Spirit, and offered up to God in secret. Give thyself wholly to them — On this passage Bengelius writes, He that is wholly in these things, will be little in worldly company, in other studies, in collecting books, shells, coins, wherein many pastors consume a considerable part of their lives. That thy profiting — Thy proficiency in knowledge and wisdom, holiness and usefulness; may appear unto all — To their edification and the honour of the gospel. Take heed unto thyself — To the state of thy own soul, thy growth in grace, the motives of thy actions, and thy whole spirit and conduct; and to thy doctrine — That it be true, important, and adapted to the state and character of thy hearers. Continue in them — In attention to all the preceding advices, and especially in this diligent care respecting both thy life and doctrine. For in doing this — With zeal, constancy, and perseverance; thou shalt both save thyself and those that hear thee — What a powerful argument is here suggested to engage ministers to preach the doctrines of the gospel with truth, zeal, fidelity, and diligence, and to set a proper example before their hearers! By thus faithfully discharging their duty, they will give satisfactory proof of the reality of their faith and love, and the sincerity of their obedience, and, persevering in this way, will save themselves eternally. In the mean time by their sound doctrine, and, edifying example, they will impress their hearers with such a just sense of the truth and excellence of Christianity, as to induce them also to believe and obey the gospel, so that they likewise will be saved in the day of the Lord Jesus.

Ver. 15, 16. Meditate upon these things. Dwell upon every thing which belongs to the ministry. Give thyself wholly to them, with the enthusiasm of painters, poets, and of all who study the fine arts. If they do it for an earthly crown, how much more shall ministers do it for the heavenly crown? Take heed then to thyself in all moral, and all mental qualifications, because thy own salvation, and that of thy hearers, is connected with these improvements.

15. Wholly to them—All other business was to be laid aside, and the whole man to be surrendered to, and kept within, the sacred work, of public reading, exhorting, teaching, and governing the Church. Many men have, as in the “local ministry” of Methodism, maintained a secular business and yet preached, with great success and without remuneration, the holy gospel. Yet others there are, the great body, indeed, of the ministry, who are called to give themselves wholly to the work. The “priesthood of the people” does not so far extend but that there is a divinely established line drawn in the New Testament between ministry and laity. Thy profiting—Thy improved ability from practice.

V. 16. Continue in them-In all the preceding advices.

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, honoured 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 John 6:64-66; Romans 11:17; 1 Corinthians 10:5,6. 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 Jeremiah 10:8; Acts 13:12; Hebrews 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. Hebrews 1:1,2; 1 Peter 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; Daniel 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, 1 Timothy 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, &c.; or rather, through the hypocricy of liars, having their conscience, &c.; 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, &c.? It is plain, then, that the great apostasy of the latter times was to prevail, through the hypocrisy of liars, &c. And has not the great idolatry of Christians, and the worship of the dead particularly, been diffused and advanced in the world by such instruments and agents? by fabulous books, forged under the names of the apostles and saints; by fabulous legends of their lives; by fabulous miracles, ascribed to their relics; by fabulous dreams and revelations; and even by fabulous saints, who never existed but in imagination. “VI. Verse 3. Forbidding to marry, &c.] 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, &c. 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 pretence of chastity; and abstinence, under pretence of devotion-should be employed for this purpose, the Spirit of God alone could foresee and foretell. There is no necessary connection between the worship of the dead, and forbidding to marry, and commanding to abstain from meats; and yet it is certain that the great advocates 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.

I TIMOTHY

Verses 15, 16. Meditate on these things — On the instructions I have given thee, or the things mentioned verse 13. True meditation implies the lively exercise of faith, hope, love, joy, as it were melted down together by the fire of God’s Holy Spirit, and offered up to God in secret. Give thyself wholly to them — On this passage Bengelius writes, He that is wholly in these things, will be little in worldly company, in other studies, in collecting books, shells, coins, wherein many pastors consume a considerable part of their lives. That thy profiting — Thy proficiency in knowledge and wisdom, holiness and usefulness; may appear unto all — To their edification and the honour of the gospel. Take heed unto thyself — To the state of thy own soul, thy growth in grace, the motives of thy actions, and thy whole spirit and conduct; and to thy doctrine — That it be true, important, and adapted to the state and character of thy hearers. Continue in them — In attention to all the preceding advices, and especially in this diligent care respecting both thy life and doctrine. For in doing this — With zeal, constancy, and perseverance; thou shalt both save thyself and those that hear thee — What a powerful argument is here suggested to engage ministers to preach the doctrines of the gospel with truth, zeal, fidelity, and diligence, and to set a proper example before their hearers! By thus faithfully discharging their duty, they will give satisfactory proof of the reality of their faith and love, and the sincerity of their obedience, and, persevering in this way, will save themselves eternally. In the mean time by their sound doctrine, and, edifying example, they will impress their hearers with such a just sense of the truth and excellence of Christianity, as to induce them also to believe and obey the gospel, so that they likewise will be saved in the day of the Lord Jesus.

Ver. 15, 16. Meditate upon these things. Dwell upon every thing which belongs to the ministry. Give thyself wholly to them, with the enthusiasm of painters, poets, and of all who study the fine arts. If they do it for an earthly crown, how much more shall ministers do it for the heavenly crown? Take heed then to thyself in all moral, and all mental qualifications, because thy own salvation, and that of thy hearers, is connected with these improvements.

16. Warning: Take heed unto thyself—Paralleled by save thyself; as to the doctrine is paralleled by them that hear. There is danger for thyself; for it is not the mere office of the ministry that will save thyself. Great heed even for thee is necessary to insure the final reward. Doctrine is teaching, preaching, publicly putting forth of thought. Only by heed, care, earnest purpose, can hearers be saved by it.