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

1 Timothy 4:1-6

1st Timothy Chapter 4.

ANALYSIS OF THE CHAPTER.

THERE is, in many respects, a strong resemblance between the first part of this chapter and 2Thes 2. Comp. Notes on that chapter. The leading object of this chapter is to state to Timothy certain things of which he was constantly to remind the church; and, having done this, the apostle gives him some directions about his personal deportment. The chapter may be conveniently divided into three parts:--

I. Timothy was to put the church constantly in remembrance of the great apostasy which was to occur, and to guard them against the doctrines which would be inculcated under that apostasy, 1Timm 4:1-6.

(a) There was to be, in the latter days, a great departing from the faith, 1Timm 4:1.

(b) Some of the characteristics of that apostasy were these: there would be a giving heed to seducing spirits, and doctrines of devils, 1Timm 4:1. Those who taught would hypocritically speak what they knew to be falsehood, having their own consciences seared, @1Ti 4:2. They would forbid to marry, and forbid the use of certain articles of food which God had appointed for man, 1Timm 4:3-5.

II. Timothy was to warn the churches against trifling and superstitious views, such as the apostle calls "old wives' fables," 1Timm 4:7-11.

(a) He was not to allow himself to be influenced by such fables, but at once to reject them, 1Timm 4:7.

(b) The bodily exercise which the friends of such "fables" recommended was of no advantage to the soul, and no stress ought to be laid on it, as if it were important, 1Timm 4:8.

(c) That which was truly profitable, and which ought to be regarded as important, was godliness; for that had promise of the present life, and of the life to come, 1Timm 4:8.

(d) Timothy must expect, in giving these instructions, to endure labour and to suffer reproach; nevertheless, he was faithfully to inculcate these important truths, 1Timm 4:10,11.

III. Various admonitions respecting his personal deportment, 1Timm 4:12-16.

(a) He was so to live that no one would despise him or his ministry because he was young, 1Timm 4:12.

(b) He was to give a constant attention to his duties until the apostle should himself return to him, 1Timm 4:13.

(c) He was carefully to cultivate the gift which had been conferred by his education, and by his ordination to the work of the ministry, 1Timm 4:14.

(d) He was to meditate on these things, and to give himself wholly to the work, so that his profiting might appear to all, 1Timm 4:15.

(e) He was to take good heed to himself, and to the manner and matter of his teaching, that he might save himself and those who heard him, 1Timm 4:16.

Verse 1. Now the Spirit. Evidently the Holy Spirit; the Spirit of inspiration. It is not quite certain, from this passage, whether the apostle means to say that this was a revelation then made to him, or whether it was a well-understood thing as taught by the Holy Spirit. He himself elsewhere refers to this same prophecy, and John also more than once mentions it. Comp. 2Thes 2; 1Jn 2:18; Rev 20. From 2Thes 2:6, it would seem that this was a truth which had before been communicated to the apostle Paul, and that he had dwelt on it when he preached the gospel in Thessalonica. There is no probability, however, in the supposition that so important a subject was communicated directly by the Holy Ghost to other of the apostles.

Speaketh expressly. In express words, ρητως. It was not by mere hints, and symbols, and shadowy images of the future. it was in an open and plain manner--in so many words. The object of this statement seems to be to call the attention to Timothy to it in an emphatic manner, and to show the importance of attending to it.

That in the latter times. Under the last dispensation, during which the affairs of the world would close. Heb 1.2 It does not mean that this would occur just before the end of the world, but that it would take place during that last dispensation, and that the end of the world would not happen until this should take place. 2Thes 2:3

Some shall depart from the faith. The Greek word here-- αποστησονται, apostesnotai-- is that from which we have derived the word apostate, and would be properly so rendered here. The meaning is, that they would apostatize from the belief of the truths of the gospel. It does not mean that, as individual, they would have been true Christians; but that there would be a departure from the great doctrines which constitute the Christian faith. The ways in which they would do this are immediately specified, showing what the apostle meant here by departing from the faith. They would give heed to seducing spirits, to the doctrines of devils, etc. The use of the word "some", here τινες, does not imply that the number would be small. The meaning is, that certain persons would thus depart, or that there would be an apostasy of the kind here mentioned, in the last days.

From the parallel passage in 2Thes 2:3, it would seem that this was to be an extensive apostasy.

Giving heed to seducing spirits. Rather than to the Spirit of God. It would be a part of their system to yield to those spirits that led astray. The spirits here referred to are any that cause to err, and the most obvious and natural construction is to refer it to the agency of fallen spirits. Though it may apply to false teachers, yet, if so, it is rather to them as under the influence of evil spirits. This may be applied, so far as the phraseology is concerned, to any false teaching; but it is evident that the apostle had a specific apostasy in view--some great system that would greatly corrupt the Christian faith; and the words here should be interpreted with reference to that. It is true that men in all ages are prone to give heed to seducing spirits; but the thing referred to here is some grand apostasy, in which the characteristics would be manifested, and the doctrines held, which the apostle proceeds immediately to specify. Comp. 1Jn 4:1.

And doctrines of devils. Gr., "Teachings of demons"--διδασκαλιαις δαιμονιων. This may either mean teachings respecting demons, or teachings by demons. This particular sense must be determined by the connection. Ambiguity of this kind in the construction of words, where one is in the genitive case, is not uncommon. Comp. Jn 15:9,10, 21:16. Instances of the construction where the genitive denotes the object, and should, be translated concerning, occur in Mt 9:35, "The gospel of the kingdom," i.e., concerning the kingdom; Mt 10:1, "Power of unclean spirits," i.e., over or concerning unclean spirits. So, also, Acts 4:9, Rom 16:25, 2Cor 1:5, Eph 3:1, Rev 2:13. Instances of construction where the genitive denotes the agent, occur in the following places: Lk 1:69, "A horn of salvation," i.e., a horn which produces or causes salvation. Jn 6:28, Rom 3:22, 2Cor 4:10, Eph 4:18, Col 2:11. Whether the phrase here means that, in the apostasy, they would give heed to doctrines respecting demons, or to doctrines which demons taught, cannot, it seems to me, be determined with certainty. If the previous phrase, however, means that they would embrace doctrines taught by evil spirits, it can hardly be supposed that the apostle would immediately repeat the same idea in another form; and then the sense would be, that one characteristic of the time referred to would be the prevalent teaching respecting demons. They would "give heed to," or embrace, some peculiar views respecting demons. The word here rendered devils is δαιμονια-- demons. This word, among the Greeks, denoted the following things:

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

(2.) A divine being, where no particular one was specified, the agent or author of good or evil fortune; of death, fate, etc. In this sense it is often used in Homer.

(3.) The souls of men of the golden age, which dwelt unobserved upon the earth to regard the actions of men, and to defend them--tutelary divinities, or geniuses--like that which Socrates regarded as his constant attendant. Xen. Mem. 4. 8. 1.6; Apol. Soc. 4. See Passow.

(4.) To this may be added the common use in the New Testament, where the word denotes a demon in the Jewish sense--a bad spirit, subject to Satan, and under his control; one of the host of fallen angels-- commonly, but not very properly, rendered devil, or devils. These spirits were supposed to wander in desolate places, Mt 12:43. Comp. Isa 13:21, 34:14; or they dwell in the air, Eph 2:2. They were regarded as hostile to mankind, Jn 8:44; as able to utter heathen oracles, Acts 16:17; as lurking in the idols of the heathen, 1Cor 10:20, Rev 9:20. They are spoken of as the authors of evil, Jas 2:19. Comp. Eph 6:12; and as having the power of taking possession of a person, of producing diseases, or of causing mania, as in the case of the demoniacs, Lkke 4:33, 8:27, Mt 17:18, Mk 7:29,30; and often elsewhere. The doctrine, therefore, which the apostle predicted would prevail, might, so far as the word used is concerned, be either of the following:

(1.) Accordance with the prevalent notions of the heathen respecting false gods; or a falling into idolatry similar to that taught in the Grecian mythology. It can hardly be supposed, however, that he designed to say that the common notions of the heathen would prevail in the Christian church, or that the worship of the heathen gods as such would be set up there.

(2.) An accordance with the Jewish views respecting demoniacal possessions, and the power of exorcising them, If this view should extensively prevail in the Christian church, it would be in accordance with the language of the prediction.

(3.) Accordance with the prevalent heathen notions respecting the departed spirits of the good and the great, who were exalted to the rank of demi-gods; and who, though invisible, were supposed still to exert all important influence in favour of mankind. To these beings, the heathen rendered extraordinary homage. They regarded them as demi-gods. They supposed that they took a deep interest in human affairs. They invoked their aid. They set apart days in honour of them. They offered sacrifices, and performed rites and ceremonies, to propitiate their favour. They were regarded as a sort of mediators or intercessors between man and the superior divinities. If these things are found anywhere in the Christian church, they may be regarded as a fulfilment of this prediction, for they were not of a nature to be foreseen by any human sagacity. Now it so happens, that they are in fact found in the Papal communion, and in a way that corresponds fairly to the meaning of the phrase, as it would have been understood in the time of the apostle. There is, first, the worship of the Virgin and of the saints, or the extraordinary honours rendered to them--corresponding almost entirely with the reverence paid by the heathen to the spirits of heroes, or to demi-gods. The saints are supposed to have extraordinary power with God, and their aid is implored as intercessors. The Virgin Mary is invoked as "the mother of God," and as having power still to command her Son. The Papists do not, indeed, offer the same homage to the saints which they do to God, but they ask their aid; they offer prayer to them. The following extracts from the catechism of Dr. James Butler, approved and recommended by Dr. Kenrick, "bishop of Philadelphia," expresses the general views of Roman Catholics on this subject. "Q. How do Catholics distinguish between the honour they give to God, and the honour they give to the saints, when they pray to God and the saints? A. Of God alone they beg grace and mercy; and of the saints they only ask the assistance of their prayers. Q. Is it lawful to recommend ourselves to the saints, and ask their prayers? A. Yes; as it is lawful and a very pious practice to ask the prayers of our fellow creatures on earth, and to pray for them." In the "Prayer to be said before mass," the following language occurs, "In union with the holy church and its minister, and invoking the blessed Virgin Mary, Mother of God, and all the angels and saints; we now offer the adorable sacrifice of the mass," etc. In the "General Confession" it is said, "I confess to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints, that I have sinned exceedingly." So, also, the Council of Trent declared, Sess. 25, Concerning the Invocation of the Saints, "that it is good and useful to supplicate them, and to fly to their prayers, power, and aid; but that they who deny that the saints are to be invoked, or who assert that they do not pray for men, or that their invocation of them is idolatry, hold an impious opinion." See also Peter Dens' Moral Theology, translated by the Rev. J. F. Berg, pp. 342--356. Secondly, in the Papal communion the doctrine of exorcism is still held--implying a belief that evil spirits or demons have power over the human frame; a doctrine which comes fairly under the meaning of the phrase here--"the doctrine respecting demons." Thus, in Dr. Butler's Catechism: "Q. What do you mean by exorcism? A. The rites and prayers instituted by the church for the casting out devils, or restraining them from hurting persons, disquieting places, or abusing any of God's creatures to our harm. Q. Has Christ given his church any such power over devils? A. Yes, he has. See Mt 10:1, Mk 3:15, Lk 9:1. And that this power was not to die with the apostles, nor to cease after the apostolic age, we learn from the perpetual practice of the church, and the experience of all ages." The characteristic here referred to by the apostle, therefore, is one that applies precisely to the Roman Catholic communion, and cannot be applied with the same fitness to any other association calling itself Christian on earth. There can be no doubt, therefore, that the Holy Spirit designed to designate that apostate church.

(a) "in the latter times" Dan 11:35, Mt 24:5-12, 2Pet 2:1 (b) "seducing spirits" Rev 16:14 Verse 2. Speaking lies in hypocrisy. ενυποκρισειψευδολογων. Or rather, "by, or through the hypocrisy of those speaking lies." So it is rendered by Whitby, Benson, Macknight, and others. Our translators have rendered it as if the word translated "speaking lies"-- ψευδολογων referred to demons, or devils δαιμονιων --in the previous verse. But there are two objections to this. One is, that then, as Koppe observes, the words would have been inverted--ψευδολογωνενυποκρισει. The other is, that if that construction is adopted, it must be carried through the sentence, and then all the phrases "speaking lies," "having their conscience seared," "forbidding to marry," etc., must be referred to demons. The preposition εν, in, may denote by or through, and is often so used. If this be the true construction, then it will mean that those who departed from the faith did it by or through the hypocritical teachings of those who spoke lies, or who knew that they were inculcating falsehoods; of those whose conscience was seared; of those who forbade to marry, etc. The meaning then will be, "In the last days certain persons will depart from the faith of the gospel. This apostasy will essentially consist in their giving heed to spirits that lead to error, and in embracing corrupt and erroneous views on demonology, or in reference to invisible beings between us and God. This they will do through the hypocritical teaching of those who inculcate falsehood; whose consciences are seared," etc. The series of characteristics, therefore, which follow, are those of the teachers, not of the taught; of the ministers of the church, not of the great body of the people. The apostle meant to say that this grand apostasy would occur under the influence of a hypocritical, hardened, and arbitrary ministry, teaching their own doctrines instead of the Divine commands, and forbidding that which God had declared to be lawful. In the clause before us--"speaking lies in hypocrisy"--two things are implied, first, that the characteristic of those referred to would be that they would "speak lies;" second, that this would be done hypocritically. In regard to the first, there can be no doubt among Protestants of its applicability to the Papal communion. The entire series of doctrines respecting the authority of the Pope, purgatory, the Mass, the invocation of the saints, the veneration of relics, the Seven Sacraments, the authority of tradition, the doctrine of merit, etc., is regarded as false. Indeed, the system could not be better characterized than by saying that it is a system "speaking lies." The entire scheme attempts to palm falsehood upon the world, in the place of the simple teaching of the New Testament. The only question is, whether this is done "in hypocrisy," or hypocritically. In regard to this, it is not necessary to maintain that there is no sincerity among the ministers of that communion, or that all are hypocritical in their belief and their teaching. The sense is, that this is the general characteristic, or that this is understood by the leaders or prime movers in that apostasy. In regard to the applicability of this to the ministers of the Papal communion, and the question whether they teach what they know to be false, we may observe

(1.) that many of them are men of eminent learning, and there can be no reason to doubt that they know that many of the Catholic legends are false, and many of the doctrines of their faith contrary to the Bible.

(2.) Not a few of the things in that communion must be known by them to be false, though not known to be so by the people. Such are all the pretended miracles wrought by the relics of the saints; the liquefying of the blood of St. Januarius, etc. 2Thes 2:9. As the working of these tricks depends wholly on the priesthood, they must know that they are "speaking lies in hypocrisy."

(3.) The matter of fact seems to be, that when young men who have been trained in the Catholic church, first turn their attention to the ministry, they are sincere. They have not yet been made acquainted with the "mysteries of iniquity" in the communion in which they have been trained, and they do not suspect the deceptions that are practised there. When they pass through their course of study, however, and become acquainted with the arts and devices on which the fabric rests, and with the scandalous lives of many of the clergy, they are shocked to find how corrupt and false the whole system is. But they are now committed. They have devoted their lives to this profession. They are trained now to this system of imposture, and they must continue to practise and perpetuate the fraud, or abandon the church, and subject themselves to all the civil and ecclesiastical disabilities which would now follow if they were to leave and reveal all its frauds and impostures. A gentleman of high authority, and who has had as good an opportunity as any man living to make accurate and extensive observations, stated to me, that this was a common thing in regard to the Catholic clergy in France and Italy. No one can reasonably doubt that the great body of that clergy must be apprized that much that is relied on for the support of the system is mere legend, and that the miracles which are pretended to be wrought are mere trick and imposture.

Having their conscience seared with a hot iron. The allusion here is doubtless to the effect of applying a hot iron to the skin. The cauterized part becomes rigid and hard, and is dead to sensibility. So with the conscience of those referred to. It has the same relation to a conscience that is sensitive and quick in its decisions, that a cauterized part of the body has to a thin, delicate, and sensitive skin. Such a conscience exists in a mind that will practise delusion without concern; that will carry on a vast system of fraud without wincing; that will incarcerate, scourge, or burn the innocent without compassion; and that win practise gross enormities, and indulge in sensual gratifications under the mask of piety. While there are many eminent exceptions to an application of this to the Papal communion, yet this description will apply better to the Roman priesthood in the time of Luther found in many other periods of the world--than to any other body of men that ever lived. Verse 3. Forbidding to marry. That is, "They will depart from the faith through the hypocritical teaching--of those who forbid to marry." 1Thes 4:2. This does not necessarily mean that they would prohibit marriage altogether, but that it would be a characteristic of their teaching that marriage would be forbidden, whether of one class of persons or many. They would commend and enjoin celibacy and virginity. They would regard such a state, for certain persons, as more holy than the married condition, and would consider it as so holy that they would absolutely prohibit those who wished to be most holy from entering into the relation. It is needless to say how accurately this applies to the views of the Papacy in regard to the comparative purity and advantages of a state of celibacy, and to their absolute prohibition of the marriage of the clergy. The tenth article of the decree of the Council of Trent, in relation to marriage, will show the general view of the Papacy on that subject.--" Whosoever shall say that the married state is to be preferred to a state of virginity, or celibacy, and that it is not better and more blessed to remain in virginity, or celibacy, than to be joined in marriage; let him be accursed!" Comp. Peter Dens' Moral Theology, pp. 497--500.

And commanding to abstain from meats, etc; The word meat in the Scriptures, commonly denotes food of all kinds, Mt 3:4, 6:26, 10:10; Mt 15:37. This was the meaning of the word when the translation of the Bible was made. It is now used by us, almost exclusively, to denote animal food. The word here used βρωμα means, properly, whatever is eaten, and may refer to animal flesh, fish, fruit, or vegetables. It is often, however, in the New Testament, employed particularly to denote the flesh of animals, Heb 9:10, 13:9, Rom 14:15,20, 1Cor 8:8,13. As it was animal food particularly which was forbidden under the Jewish code, and as the questions on this subject among Christians would relate to the same kinds of prohibition, it is probable that the word has the same limited signification here, and should be taken as meaning the same thing that the word meat does with us. To forbid the use of certain meats, is here described as one of the characteristics of those who would instruct the church in the time of the great apostasy. It is not necessary to suppose that there would be an entire prohibition, but only a prohibition of certain kinds, and at certain seasons. That this characteristic is found in the Papacy more than anywhere else in the Christian world, it is needless to prove. The following questions and answers from Dr. Butler's Catechism, will show what is the sentiment of Roman Catholics on this subject. "Q. Are there any other commandments besides the Ten Commandments of God? A. There are the commandments or precepts of the church, which are chiefly six. Q. What are we obliged to do by the second commandment of the church? A. To give part of the year to fast and abstinence Q. What do you mean by fast-days? A. Certain days on which we are allowed but one meal, and forbidden flesh meat. Q. What do you mean by days of abstinence? A. Certain days on which we are forbidden to eat flesh meat; but are allowed the usual number of meals. Q. Is it strictly forbidden by the church to eat flesh meat on days of abstinence? A. Yes; and to eat flesh meat on any day on which it is forbidden, without necessity and leave of the church, is very sinful." Could there be a more impressive and striking commentary on what the apostle says here, that "in the latter days some would depart from the faith, under the hypocritical teaching of those who commanded to abstain from meats?" The authority claimed by the Papacy to issue commands on this subject, may be seen still further by the following extract from the same catechism, showing the gracious permission of the church to the "faithful." "The abstinence on Saturday is dispensed with, for the faithful throughout the United States, for the space of ten years (from 1833,) except when a fast falls on a Saturday. The use of flesh meat is allowed at present by dispensation, in the diocese of Philadelphia, on all the Sundays of Lent, except Palm Sunday, and once a day on Monday, Tuesday, and Thursday in each week, except the Thursday after Ash Wednesday, and also excepting Holy-week." Such is the Roman Catholic religion! See also Peter Dens' Moral Theology, pp. 321--339. It is true that what is said here might apply to the Essenes, as Koppe supposes, or to the Judaizing teachers, but it applies more appropriately and fully to the Papal communion than to any other body of men professing Christianity, and taken in connection with the other characteristics of the apostasy, there can be no doubt that the reference is to that.

Which God hath created. The articles of food which he has made, and which he has designed for the nourishment of man. The fact that God had created them was proof that they were not to be regarded as evil, and that it was not to be considered as a religious duty to abstain from them. All that God has made is good in its place, and what is adapted to be food for man is not to be refused or forbidden. Comp. Eccl 5:18. There can be no doubt that in the apostasy here referred to, those things would be forbidden, not because they were injurious or hurtful in their nature, but because it might be made a part of a system of religion of self-righteousness, and because there might be connected with such a prohibition the belief of special merit.

(a) "received with thanksgiving" Eccl 5:18 Verse 4. For every creature of God is good. Gr., all the creatures, or all that God has created--πανκτισμα: that is, as he made it. Comp. Gen 1:10,12,18,31. It does not mean that every moral agent remains good as long as he is a creature of God, but moral agents, men and angels, were good as they were made at first. Gen 1:31. Nor does it mean that all that God has made is good for every object to which it can be applied. It is good in its place: good for the purpose for which he made it. But it should not be inferred that a thing which is poisonous in its nature is good for food, because it is a creation of God. It is good only in its place, and for the ends for which he intended it. Nor should it be inferred that what God has made is necessarily good after it has been perverted by man. As God made it originally, it might have been used without injury. Apples and peaches were made good, and are still useful and proper as articles of food; rye and indian corn are good, and are admirably adapted to the support of man and beast; but it does not follow that all that man can make of them is necessarily good. He extracts from them a poisonous liquid, and then says that "every creature of God is good, and nothing to be refused." But is this a fair use of this passage of Scripture? True, they are good --they are to be received with gratitude as he made them, and as applied to the uses for which he designed them: but why apply this passage to prove that a deleterious beverage which man has extracted from what God has made, is good also, and good for all the purposes to which it can be applied? As God made these things, they are good. As man perverts them, it is no longer proper to call them the "creation of God," and they may be injurious in the highest degree. This passage, therefore, should not be adduced to vindicate the use of intoxicating drinks. As employed by the apostle, it had no such reference, nor does it contain any principle which can properly receive any such appellation.

And nothing to be refused. Nothing that God has made, for the purposes for which he designed it. The necessity of the case--the "exigency of the passage"--requires this interpretation. It cannot mean that we are not to refuse poison if offered in our food, or that we are never to refuse food that is to us injurious or offensive; nor can it any more mean that we are to receive all that may be offered to us as a beverage. The sense is, that as God made it, and for the purposes for which he designed it, it is not to be held to be evil; or, which is the same thing, it is not to be prohibited as if there were merit in abstaining from it. It is not to be regarded as a religious duty to abstain from food which God has appointed for the support of man.

If it be received with thanksgiving. 1Cor 10:31; Eph 5:20; Php 4:6. Verse 5. For it is sanctified by the word of God. By the authority or permission of God. It would be profane or unholy if he had forbidden it; it is made holy or proper for our use by his permission, and no command of man can make it unholy or improper. Comp. Gen 1:29, 9:3.

And prayer. If it is partaken of with prayer. By prayer we are enabled to receive it with gratitude, and everything that we eat or drink may thus be made a means of grace. Verse 6. If thou put the brethren in remembrance of these things. Of the truths just stated. They are, therefore, proper subjects to preach upon. It is the duty of the ministry to show to the people of their charge what is error and where it may be apprehended, and to caution them to avoid it.

Nourished up in the word of faith. That is, you will be then "a good minister of Jesus Christ, as becomes one who has been nourished up in the words of faith, or trained up in the doctrines of religion." The apostle evidently designs to remind Timothy of the manner in which he had been trained, and to show him how he might act in accordance with that. From one who had been thus educated, it was reasonable to expect that he would be a faithful and exemplary minister of the gospel.

Whereunto thou hast attained. The word used here means, properly, to accompany side by side; to follow closely; to follow out, trace, or examine. It is rendered shall follow, in Mk 16:17; having had understanding, in Lk 1:3; and hast fully known, in 2Ti 3:10. It does not elsewhere occur in the New Testament. The meaning here seems to be, that Timothy had followed out the doctrines in which he had been trained to their legitimate results; he had accurately seen and understood their bearing, as leading him to embrace the Christian religion. His early training in the Scriptures of the Old Testament, (2Ti 1:5, 3:15,) he had now fully carried out, by embracing the Lord Jesus as the Messiah, and by evincing the proper results of the early teaching which he had received in connection with that religion. If he now followed the directions of the apostle, he would be a minister of the Lord Jesus, worthy of the attainments in religious knowledge which he had made, and of the expectations which had been formed of him. No young man should, by neglect, indolence, or folly, disappoint the reasonable expectations of his friends. Their cherished hopes are a proper ground of appeal to him, and it may be properly demanded of every one that he shall carry out to their legitimate results all the principles of his early training, and that he shall be in his profession all that his early advantages make it reasonable to expect that he will be.

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