1Ti 4:7-11 | Barnes | STEP | Verse 7. But refuse . That is, refuse to pay attention to them, or reject them. Do not consider them of sufficient importance to occupy your time. Profane . The word here used does not mean that the fables here referred to were blasphemous or impious in their character, but that they had not the character of true religion, . And old wive's . Old women's stories; or such as old women held to be important. The word is used here, as it is often with us, in the sense of silly. Fables . Fictions, or stories that were not founded on fact. The heathen religion abounded with fictions of this kind, and the Jewish teachers were also remarkable for the number of such fables which they had introduced into their system. It is probable that the apostle referred here particularly to the Jewish fables, and the counsel which he gives to Timothy is to have nothing to do with them. And exercise thyself rather unto godliness . Rather than attempt to understand those fables. Do not occupy your time and attention with them, but rather cultivate piety, and seek to become more holy. (b) (wive's) (*) (fables) "senseless fables"

1 Timothy 4:7-11

Verse 7. But refuse. That is, refuse to pay attention to them, or reject them. Do not consider them of sufficient importance to occupy your time.

Profane. The word here used does not mean that the fables here referred to were blasphemous or impious in their character, but that they had not the character of true religion, 2Ti 2:16.

And old wive's. Old women's stories; or such as old women held to be important. The word is used here, as it is often with us, in the sense of silly.

Fables. Fictions, or stories that were not founded on fact. The heathen religion abounded with fictions of this kind, and the Jewish teachers were also remarkable for the number of such fables which they had introduced into their system. It is probable that the apostle referred here particularly to the Jewish fables, and the counsel which he gives to Timothy is to have nothing to do with them.

And exercise thyself rather unto godliness. Rather than attempt to understand those fables.

Do not occupy your time and attention with them, but rather cultivate piety, and seek to become more holy.

(b) (wive's) Tit 1:14 (*) (fables) "senseless fables" Verse 8. For bodily exercise profiteth little. Marg., for a little time. The Greek will admit of either interpretation, and what is here affirmed is true in either sense. The bodily exercise to which the apostle refers is of little advantage, compared with that piety which he recommended Timothy to cultivate, and whatever advantage could be derived from it, would be but of short duration. "Bodily exercise" here refers, doubtless, to the mortifications of the body by abstinence and penance, which the ancient devotees, and particularly the Essenes, made so important as a part of their religion. The apostle does not mean to say that bodily exercise is in itself unproper, or that no advantage can be derived from it in the preservation of health; but he refers to it solely as a means of religion; as supposed to promote holiness of heart and of life. By these bodily austerities it was supposed that the corrupt passions would be subdued, the wanderings of an unholy fancy fettered down, and the soul brought into conformity to God. In opposition to this supposition, the apostle has here stated a great principle which experience has shown to be universally correct, that such austerities do little to promote holiness, but much to promote superstition. There must be a deeper work on the soul than any which can be accomplished by the mere mortification of the body. Col 2:23; and comp. 1Cor 9:25-27.

But godliness. Piety or religion.

Is profitable unto all things. In every respect. There is not an interest of man, in reference to this life, or to the life to come, which it would not promote. It is favourable to health of body, by promoting temperance, industry, and frugality; to clearness and rigour of intellect, by giving just views of truth, and of the relative value of objects; to peace of conscience, by leading to the faithful performance of duty; to prosperity in business, by making a man sober, honest, prudent, and industrious; to a good name, by leading a man to pursue such a course of life as shall deserve it; and to comfort in trial, calmness in death, and immortal peace beyond the grave. Religion injures no one. It does not destroy health; it does not enfeeble the intellect; it does not disturb the conscience; it does not pander to raging and consuming passions; it does not diminish the honour of a good name; it furnishes no subject of bitter reflection on a bed of death. It makes no one the poorer; it prompts to no crime; it engenders no disease. If a man should do that which would most certainly make him happy, he would be decidedly and conscientiously religious; and though piety promises no earthly possessions directly as its reward, and secures no immunity from sickness, bereavement, and death, yet there is nothing which so certainly secures a steady growth of prosperity in a community as the virtues which it engenders and sustains; and there is nothing else that will certainly meet the ills to which man is subject. I have no doubt that it is the real conviction of every man, that if he ever becomes certainly happy, he will be a Christian; and I presume that it is the honest belief of every one that the true and consistent Christian is the most happy of men. And yet, with this conviction, men seek everything else rather than religion; and in the pursuit of baubles, which they know cannot confer happiness, they defer religion --the only certain source of happiness at any time--to the last period of life, or reject it altogether.

Having promise of the life that now is. That is, it furnishes the promise of whatever is really necessary for us in this life. The promises of the Scriptures on this subject are abundant; and there is probably not a want of our nature for which there might not be found a specific promise in the Bible. Comp. Ps 23:1, 84:11; Php 4:19. Religion promises us needful food and raiment, Mt 6:25-33, Isa 33:16; comfort in affliction, De 33:27, Job 5:19, Ps 46, Heb 13:5 support in old age and death, Isa 46:4, Ps 23:4; comp. Isa 43:2; and a good reputation, an honoured name when we are dead, Ps 37:1-6. There is nothing which man really needs in this life, which is not promised by religion; and if the inquiry were made, it would be surprising to many, even with our imperfect religion, how literal these promises are fulfilled. David, near the close of a long life, was able to bear this remarkable testimony on this subject: "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread," Ps 37:25. And now, of the beggars that come to our doors, to how few of them can we give a cup of cold water, feeling that we are giving it to a disciple! How rare is it that a true Christian becomes a beggar! Of the inmates of our alms-houses, how very few give any evidence that they have religion! They have been brought there by vice, not by religion. True piety sends none to the alms-house; it would have saved the great mass of those who are there from ever needing the charity of their fellow-men.

And of that which is to come. Eternal life. And it is the only thing that promises such a life. Infidelity makes no promise of future happiness. Its business is to take away all the comforts which religion gives, and to leave men to go to a dark eternity with no promise or hope of eternal joy. Vice promises pleasures in the present life, but only to disappoint its votaries here; it makes no promise of happiness in the future world. There is nothing that furnishes any certain promise of happiness hereafter, in this world or the next, but religion. God makes no promise of such happiness to beauty, birth, or blood; to the possession of honours or wealth; to great attainments in science and learning; or to the graces of external accomplishment. All these, whatever flattering hopes of happiness they may hold out here, have no assurance of future eternal bliss. It is not by such things that God graduates the rewards of heaven, and it is only piety or true religion that furnishes any assurance of happiness in the world to come.

(1) "little" "for a little time" (c) "godliness" 1Timm 6:6 (d) "promise of the life" Ps 84:11 Verse 9. This is a faithful saying. 1Timm 1:1. Verse 10. For therefore we both labour and suffer reproach. In making this truth known, that all might be saved, or that salvation was offered to all. The labour was chiefly experienced in carrying this intelligence abroad among the Gentiles; the reproach arose chiefly from the Jews for doing it.

Because we trust in the living God. This does not mean, as our translation would seem to imply, that he laboured and suffered because he confided in God, or that this was the reason of his sufferings, but rather that this trust in the living God was his support in these labours and trials, "We labour and suffer reproach, for we have hope in God. Through him we look for salvation. We believe that he has made this known to men, and believing this, we labour earnestly to make it known, even though it be attended with reproaches." The sentiment is, that the belief that God has revealed a plan of salvation for all men, and invites all men to be saved, will make his friends willing to labour to make this known, though it be attended with reproaches.

Who is the Saviour of all men. This must be understood as denoting that he is the Saviour of all men in some sense which differs from what is immediately affirmed: "specially of those that believe." There is something pertaining to them in regard to salvation which does not pertain to "all men." It cannot mean that he brings all men to heaven, especially those who believe--for this would be nonsense. And if he brings all men actually to heaven, how can it be especially true that he does this in regard to those who believe? Does it mean that he saves others without believing. But this would be contrary to the uniform doctrine of the Scriptures. See Mk 16:16. When, therefore, it is said that he "is the Saviour of all men, especially of those that believe, "it must mean that there is a sense in which it is true that he may be called the Saviour of all men, while, at the same time, it is actually true that those only are saved who believe. This may be true in two respects.

(1.) As he is the Preserver of men, (Job 7:20,) for in this sense he may be said to save them from famine, and war, and peril--keeping them from day to day; comp. Ps 107:28;

(2.) as he has provided salvation for all men. He is thus their Saviour, and may be called the common Saviour of all; that is, he has confined the offer of salvation to no one class of men; he has not limited the atonement to one division of the human race; and he actually saves all who are willing to be saved by him.

Specially of those that believe. This is evidently designed to limit the previous remark. If it had been left there, it might have been inferred that he would actually save all men. But the apostle held no such doctrine, and he here teaches that salvation is actually limited to those who believe. This is the speciality or the peculiarity in the salvation of those who actually reach heaven, that they are believers. Mk 16:16. All men, therefore, do not enter heaven, unless all men have faith. But is this so? What evidence is there that the great mass of mankind die believing on the Son of God?

(*) "therefore" "On this account" Verse 11. These things command and teach. As important doctrines, and as embracing the sum of the Christian system. It follows from this, that a minister of the gospel is solemnly bound to teach that there is a sense in which God is the Saviour of all men. He is just as much bound to teach this, as he is that only those will be saved who believe. It is a glorious truth--and it is a thing for which a man should unceasingly give thanks to God that he may go and proclaim that he has provided salvation for all, and is willing that all should come and live.