Verse-by-Verse Bible Commentary
1 Timothy 4:10

Clarke's Commentary

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.

Bridgeway Bible Commentary

Dealing with the false teachers (4:6-16)

Paul makes it clear to Timothy that good teachers do not waste time arguing about silly stories, but concentrate on teaching positive Christian doctrine. This is the best answer to those who teach nonsense. By thinking and talking about the great truths of the Christian faith, teachers will build themselves up as well. They must not forget, however, to train themselves with the self-discipline that leads to spiritual fitness and lasting blessings (6-8). True servants of God persevere in all aspects of their work, whether in teaching others or in training themselves. They are assured that this will lead them to a fuller enjoyment of the salvation that God has given them (9-10).
Some older ones in the church may not be pleased to hear the younger man Timothy giving them instruction and perhaps correcting them. This is all the more reason why Timothy must make sure that he is blameless in his speech, conduct, love and faith (11-12).

God had given Timothy ability as a preacher and teacher. The elders of Timothy’s home church, as well as Paul, had publicly acknowledged this by the ceremony of laying their hands on him when he first went out with Paul in the service of God (13-14; cf. 2 Timothy 1:6; Acts 16:2). Nevertheless, Timothy must work hard to develop the gift God has given him. As a result of this combination of divine gift and human diligence, both God’s servant and those among whom he works will enjoy salvation in its fulness (15-16).

Coffman's Commentaries on the Bible

For to this end we labor and strive, because we have our hope set on the living God, who is the Saviour of all men, specially of them that believe.

Of the living God … The Christian hope contrasted starkly with the hope of the pagan world which was set upon dead idols.

Who is the Saviour of all men … "This is not universalism. The key is in the words, `specially of them that believe.'" Ronald A. Ward, op. cit., p. 73. It is a fact, of course, that God is able and willing to save all men, and that all who are ever saved will be saved by him; and it is in this sense that "he is the Saviour of all men." As Lenski said, "We know why so many are not saved (Matthew 23:37)." R. C. H. Lenski, op. cit., p. 639.

Barnes' Notes on the Whole Bible

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 “labor” 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 labored 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 labors and trials. “We labor and suffer reproach, for we have hope in God. Through him we look for salvation. We believe that he has made this known to people, and believing this, we labor 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 people, and invites all people to be saved, will make his friends willing to “labor” 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 people in some sense which differs from what is immediately affirmed - “especially 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 people to heaven, “especially” those who believe - for this would be nonsense. And if he brings all people 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 Mark 16:16. When, therefore, it is said that he “is the Saviour of ‘all’ people, ‘especially’ of those who believe,” it must mean that there is a sense in which it is true that he may be called the Saviour of all people, 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 people 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; compare Psalms 107:28;

(2)As he has “provided” salvation for all people. 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 people; 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.

(See supplementary note on 2 Corinthians 5:21. This passage however is not regarded a proof text now on the extent of the atonement, as the fair rendering of σωτήρ sōtēr is “Preserver.” Dr. Wardlaw has accordingly excluded it in his recent work.)

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 people. 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 uniqueness in the salvation of those who actually reach heaven, that they are “believers;” see the notes on Mark 16:16. All people, therefore, do not enter heaven, unless all people have faith. But is this so? What evidence is there that the great mass of mankind die believing on the Son of God?

Calvin's Commentary on the Bible

10For in this we both labor and suffer reproaches This is an anticipation by which he solves that question, “Are not believers the most miserable of all men, because they are oppressed by tribulations of every kind?” In order to show, therefore, that their condition must not be judged from outward appearance, he distinguishes them from others, first in the cause, and next in the result. Hence it follows, that they lose nothing of the promises which he has mentioned, when they are tried by adversity. The sum is, that believers are not miserable in afflictions, because a good conscience supports them, and a blessed and joyful end awaits them.

Now, since the happiness of the present life consists chiefly of two parts, honor and conveniences, he contrasts them within two evils, toils and reproach, meaning by the former words, inconveniences and annoyances of every kind, such as poverty, cold, nakedness, hunger, banishments, spoliations, imprisonments, scourgings, and other persecutions.

We have hope fixed on the living God This consolation refers to the cause; for so far are we from being miserable, when we suffer on account of righteousness, that it is rather a just ground of thanksgiving. Besides, our afflictions are accompanied by hope in the living God, and, what is more, hope may be regarded as the foundation; but it never maketh ashamed, (Romans 5:5,) and therefore everything that happens to the godly ought to be reckoned a gain.

Who is the Savior ⁽⁷⁶⁾ This is the second consolation, though it depends on the former; for the deliverance of which he speaks may be viewed as the fruit of hope. To make this more clear, it ought to be understood that this is an argument drawn from the less to the greater; for the wordσωτὴρ ⁽⁷⁷⁾ is here a general term, and denotes one who defends and preserves. He means that the kindness of God extends to all men. And if there is no man who does not feel the goodness of God towards him, and who is not a partaker of it, how much more shall it be experienced by the godly, who hope in him? Will he not take peculiar care in them? Will he not more freely pour out his bounty on them? In a word, will he not, in every respect, keep them safe to the end?

(76) “The word Savior is not here taken in what we call its proper and strict meaning, in regard to the eternal salvation which God promises to his elect, but it is taken for one who delivers and protects. Thus we see that even unbelievers are protected by God, as it is said (Matthew 5:46) that “he maketh his sun to shine on the good and the bad;” and we see that all are fed by his goodness, that all are delivered from many dangers. In this sense he is called “the Savior of all men,” not in regard to the spiritual salvation of their souls, but because he supports all his creatures. In this way, therefore, our Lord is the Savior of all men, that is, his goodness extends to the most wicked, who are estranged from him, and who do not deserve to have any intercourse with him, who ought to have been struck off from the number of the creatures of God and destroyed; and yet we see how God hitherto extends his grace to them; for the life which he gives to them is a testimony of his goodness. Since, therefore God shows such favor towards those who are strangers to him, how shall it be with us who are members of his household? Not that we are better or more excellent than those whom we see to be cast off by him, but the whole proceeds from his mercy and free grace, that he is reconciled to us through our Lord Jesus Christ, since he hath called us to the knowledge of the gospel, and then confirms us, and seals his bounty toward us, so that we ought to be convinced that he reckons us to be his children. Since, therefore, we see that he nourishes those who are estranged from him, let us go and hide ourselves under his wings; for, having taken us under his protection, he has declared that he will show himself to be a Father toward us.” — Fr. Ser.

(77) “Le mot Grec que nous traduisons Sauveur .” — “ The Greek word which we translate Savior.”

Smith's Bible Commentary

Chapter 4

Now the Spirit speaks expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils ( 1 Timothy 4:1 );

Here Paul speaks of a departure from the faith. There are some who claim that such a thing is an impossibility. But "the Spirit speaks expressly, that in the latter times there would be some who would depart from the faith." Jesus in speaking of His return said, "When the Son of man returns, will he find faith on the earth?" ( Luke 18:8 ) A question. He also told His disciples that because of the iniquity of the earth abounding, the love of many will wax cold. And so it means that living in the last days is going to be living under a great-pressured situation. We are finding that to be true.

The opportunity of fulfilling a person's fantasies for sin are all around. You can indulge yourself now in just about any type of a sinful fantasy that you may desire. Read the personal columns in your Santa Ana Register. Any kind of a experience that a person may desire is available for a price. Pornography, the openness of our society, the breakdown of the moral values, has opened a door of opportunity for anyone to just indulge themselves in their flesh.

Jesus said "because the iniquity of the earth shall abound, the love of many will wax cold." The Spirit speaks expressly of the latter days that many will be departing from the faith." It is not easy to live the Christian life in this world in which we live today that is so totally given over to the flesh. You cannot look at any of the media without being exposed in some way or other to the things of the flesh. It's not easy to live a Christian life now. These last days it is going to be harder. To keep the faith, it is going to take a positive commitment. As Daniel, you're going to have to determine in your heart that you're not going to defile yourself with the opportunities in the world around you. But that you're going to live completely and totally for God a life of godlikeness and you cannot do it without the power of the Spirit.

So the Spirit speaks expressly of the last days. It's going to be tough. Many will "depart from the faith, giving heed to seducing spirits." And how much seduction is in the world today! Seductive spirits are in the world today. I mean it's there, it's all around you. The seductive spirits. And "to doctrines of devils." And I'll tell you, in our society today men are espousing the doctrines of devils, telling you that any kind of life is acceptable to God. The Lord said, "because they did not want to believe the truth, God turned them over to believe a lie" ( 2 Thessalonians 2:10-11 ). And men would believe a lie rather than the truth.

And I have found this so true today. You take any kind of a screwy heresy and it can spread all over the world in six months. If you want to become popular, just dream up some new heresy for the church. Oh how I wish to God that they would be more careful in the things that they allow to be proclaimed. I wish they would just stick to the Word of God. People are so reticent to receive the truth but so ready to receive a lie, a heresy.

People are so ready to believe that California is going to get wiped out during the Olympics in an earthquake. How many people have called all worried, you know. Oh my. This earthquake's going to come. I have lived through at least ten of these visions and it hasn't come yet. Now I'll tell you what's going to happen. I'll make my own predictions now. When the Olympics are over and the earthquake did not hit, they are then going to start taking credit that their prayers kept it from happening. I mean, there's no way they're going to loose. They fasted and they prayed and they saved California.

How look how that thing in just a couple of weeks time has swept through the whole community. Our switchboard has been swamped this week with this nonsense. Hey, if you want to predict that there's going to be an earthquake in California, man, there's nothing to that. Of course there's going to be. I mean, this is earthquake country. We're surrounded by faults. But I predict that we won't have a major earthquake during the Olympics.

Speaking lies in hypocrisy; having their conscience seared with a hot iron ( 1 Timothy 4:2 );

I really wonder how these evangelists and all can really sleep at night with all of the gimmicks that they pull. "Speaking lies in hypocrisy." I don't know if you've been cursed to be on their mailing list or not. But we keep a file and the things that they can dream up to extract money from people. And you wonder, How can they do that? In the name of God, how can they tell such outlandish lies? The only answer is "their conscience has to be seared with a hot iron." They have no conscience. For them to live in palatial mansions, do the things they do and then get up and say, Friends, we need your money.

Our tour guide in Israel gets after me. He said, "You don't know how to operate a tour." He said, "Tour leaders with famous names never travel with the people on a tour. They don't travel on the jets with the people, they fly over in their own private jets. And they don't get on the buses with the people, they get in private limos and they'll meet the people twice during the tour and then fly home in their jets." He said, "You travel all around with the people. He said, You never make deals with the tourist shops and all." And he said, "You just don't know how to operate a tour." He said, "Now you ought to come and watch some of these fellows at work."

The conscience is seared with a hot iron. How in the name of God can they do these things? Except their conscience is just seared with a hot iron. Now in some of these last day weird things, there are those who will be,

Forbidding to marry ( 1 Timothy 4:3 ),

Of course, marriage is becoming almost a thing of the past. It's, "Move in with me." And there are so many just move-in relationships without marriage. That's the thing of the day.

Abstaining from meats, which God has created to be received with thanksgiving of them which believe and know the truth ( 1 Timothy 4:3 ).

A lot of the cult things and occult things get into vegetarianism. But Paul tells us these things meat is to

be received with thanksgiving ( 1 Timothy 4:4 ):

Of course.

For the meat is sanctified by the word of God and prayer ( 1 Timothy 4:5 ).

So pray over your meal and eat it.

If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained ( 1 Timothy 4:6 ).

So remind the brethren of these things, Paul said, writing to Timothy. If you do, then you will be a good minister of Jesus Christ as you nourish them in the words of faith, sound, good doctrine.

But refuse the profane and old wives' fables, but exercise thyself rather to godliness ( 1 Timothy 4:7 ).

Now you can waste a lot of time in earthquake scares, reading a lot of the junk that's published. Better to exercise yourself unto godliness.

Bodily exercise profits a little [or for a little] ( 1 Timothy 4:8 ):

Doesn't really forbid it. It's good, got a little profit to it. But more profitable is.

godliness it's profitable unto all things, having the promise of the life that now is, and of that which is to come ( 1 Timothy 4:8 ).

Years ago when I really made my choice between Medicine and as a career and the ministry as a career, as the Lord was dealing with me and speaking to my heart concerning the ministry, He pointed out to me that by going into medicine, by becoming a medical doctor, by ministering to people's physical needs, I could help people but at the best, it would only be temporal. So they're strong and healthy and live for a hundred years. But if I would go into the ministry and minister to the spirit of man, healing the spirit, bringing spiritual healing, that I would be involved in something that would benefit them eternally. And He more or less put it up to me, How do you want to benefit man? In the temporary way or in an eternal way? And when He put it to me that way, I had no choice.

Now Paul is saying the same thing about exercise. Physical exercise has temporal benefits. But godliness has eternal benefits. Now we are living in a day of you know it's sort of a craze, this physical exercise. Jogging, aerobic exercises. The other night my wife and I were eating at a restaurant, we looked across the street we saw all these heads bouncing up and down and all. And man, the whole time we were eating they were bouncing. I did admire them. And I didn't eat desert. But this bit of physical fitness, it's a craze, it's swept America. And that's alright. Paul's not really coming down on it. I mean, bodily exercise has some value. Toning up yourself and all, there's nothing wrong with that. But godliness, exercising yourself in godliness, hey, that you will reap eternal dividends.

Let me tell you what, I used to be about the most physical fit person around. In time, it will get all of you. I mean, you may you know go for it for a time, sure it's great. But ultimately, what was it, the guy that did all the writing on everything you want to know about running, how about that? Died of a heart attack while he was jogging. Mister Fix. Better watch out for that jogging, it's dangerous to your health you know, it will wipe you out.

There are things that have temporal values, there are things that have eternal value and a man who is wise will engage in those things of eternal value. He will choose the eternal over the temporal, if you're really wise. There are things that can bring you temporal gain. There are things that can bring you eternal gain. The man who is wise would choose the eternal over the temporal. So Paul is telling Timothy the same. Bodily exercise it profits. Timothy was a younger man, probably keeping in shape. It's fine. But hey, don't neglect the godliness, spiritual exercise. Now again,

This is a faithful saying and worthy of all acceptation ( 1 Timothy 4:9 ).

It's again Paul uses this phrase. It's a true saying, and it's worthy that all should accept it. And that is that the spiritual is superior to the physical or the material. That it is better to exercise yourself in spiritual matters than in physical matters. One has only temporary value; the other is of life now and also that which is to come, the eternal. And because of this declaration, Paul said, the superiority of the spiritual over the physical, which is the opposite of the worldly view.

Therefore we labour and we suffer reproach ( 1 Timothy 4:10 ),

The world reproaches us. They take an opposite view of this completely. The time in church to them is a waste of time.

because we trust in the living God, who is the Saviour of all men, specially of those that believe ( 1 Timothy 4:10 ).

Jesus died for the sins of the world. But only those who believe receive the forgiveness of sins. Jesus died to redeem the world, but He will only take His treasure out of it. And so He died and is the Saviour of all men, but specifically those who believe. He provided salvation for all men, but not all have received it.

These things [Paul said, you should] command and teach. Let no man despise thy youth ( 1 Timothy 4:11-12 );

How old was Timothy? Well, he had been with Paul now traveling as a companion for fifteen years. Assuming that he was fifteen years old when he started out with Paul, and that's probably a little young, but let's say that he was only fifteen, he's at least thirty years old now. So he's not just a kid. When Paul said, "Let no man despise your youth," you shouldn't be thinking of some fifteen, sixteen-year-old kid. Timothy is probably thirty or more at this particular point. But when the elders were not really considered elders until they became fifty, there was that tendency to look down upon a younger man as lacking in the wisdom that comes from age and maturity. So "let no man despise your youth,"

but instead be an example of the believer, in the word, in your manner of life, in love, in the spirit, in faith, and in purity ( 1 Timothy 4:12 ).

Set the example, Timothy. Now what Paul writes to Timothy is good for all of us. We should be examples of what a Christian is. Paul said to the Corinthians, "You are living epistles, known and read of all men" ( 2 Corinthians 3:2 ). As a Christian, the world is watching you. Be an example of the believer, not unto the believer but of the believer. What a believer should be. This is how a believer should live. This is how a believer should act and react. Be the example of a believer, in your words. The word "conversation" there is an old English word that it is just doesn't mean in you know in your conversing with each other, but in your manner of living, your total manner of living. Let it be as becomes godliness and Christianity. "In your love, the agape, in the spirit, in faith, in purity."

Now till I come, give attendance to reading, to exhortation, and to doctrine ( 1 Timothy 4:13 ).

So these are the three things that were done in the early church. The reading of the Scriptures. It was a very prominent and common practice in the early church when the Christians gathered together to read the Scriptures. These letters that Paul sent to the churches were to be read to the churches. So he tells Timothy, "Give attendance to the reading of the Scriptures." There's value in just the reading of the word of God. But then also the exhortation. As you are then prompting people to act upon the word. "To be doers of the word, and not hearers only" ( James 1:22 ). Now trust in the Lord. Now give thanks to God. And so the exhorting of the people and then also to the doctrine.

And neglect not the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the presbytery ( 1 Timothy 4:14 ).

So Paul here is mentioning how that when Timothy had hands laid upon him by the presbyturos, by the elders, they laid hands on Timothy and a prophecy came forth and in the prophecy, Timothy's ministry was declared, directed. And now Paul tells him, don't neglect that gift that was given to you by the word of prophecy when the elders laid hands on you.

Meditate upon these things; give thyself wholly to them; that your profiting may appear to all. Take heed to yourself, and unto the doctrine; continue in them: for in doing this you will both save yourself, and those that hear you ( 1 Timothy 4:15-16 ).

Interesting. Take heed to yourself and to the doctrine. Continue in them: for in doing this you not only save yourself, but you save others. It is important that we are reaching out. Important for our own continuance that we go on and that we're pressing on and that we're reaching out. There's really no place for stagnation.

This is something that I think that we all ought to really carefully examine our own hearts. The Bible says, "Now let a man judge himself. For if we will judge ourselves, we will not be judged of God" ( 1 Corinthians 11:28 , 1 Corinthians 11:31 ). And I think that we should all examine our own hearts and our own present relationship to Jesus Christ. And as I examine my present relationship to Jesus Christ tonight, is there a time in my walk with the Lord that I was more fervent than I am tonight? Is there a time when I was more excited about the things of Jesus than I am tonight? Is there a time when I was more diligent in my serving the Lord than I am tonight? And if in the examining of your heart, your present relationship and your past experiences, if tonight you do not have a deeper, richer, more enthusiastic relationship with the Lord, then you are in a backslidden state.

If at any time in your walk with God, your relationship to Him was more richer, more committed than it is tonight, then you are in a backslidden state and you should be very careful about that. The Spirit speaks expressly concerning the last days. That because the iniquity of the world will abound, the love of many is going to wax cold. Are you one of those in which the love is waxing cold? And it should cause us very serious consideration.

Jesus said to the church of Ephesus, "I have this against you, because you have left your first love. Now repent, do thy first works over; or else I will remove the candlestick out of his place" ( Revelation 2:4-5 ).

There is a story told of a man who was lost in a blizzard. And as he was just blindly walking through the snow, blinded by the blizzard, he was becoming tired and weary until he just stumbled and fell and he just felt, I'll lie here for a little while. I just don't have the strength to go on. But as he was lying there, he came to the realization that what caused him to stumble was a body that was lying there being buried in the snow. And so realizing that there was another person there, he picked him up, felt that the pulse was still there, picked him up and started trudging through the snow, carrying now this other person with a superhuman effort and within fifteen feet, he came to the door of a cabin where he was saved. But he came to a very interesting discovery. And that is, in saving this other person, he in reality saved himself.

That's what Paul is saying to Timothy. "Take heed to yourself and to your doctrine, continuing in them for in saving others, you really save yourself." You see, you cannot minister unto others without being ministered to by the Lord. I've often said the best way to learn is to teach because you have to study so much more in order to be able to give out that in teaching a subject, you really learn the subject thoroughly. And the best way to learn is to teach. The best way to develop is to give. To give out. "Take heed to yourself and to your doctrine." Continue in them for in saving others, in reaching out to others, you'll find that it will be your own salvation. It will be your own enrichment. It will be to your own blessing, strengthening in the things of the Lord.

Father, as Your Holy Spirit has again tonight caused us to look in the mirror, to see the truth, to face the reality of what we are, help us, Lord, not to be so foolish as to just go away and forget what we saw. But Lord, I pray tonight that there might be within our heart that renewed commitment to the things of the Lord. Things of the Spirit. Lord, we know that we are in the last days. Many have departed from the faith. Have been caught up with these seducing spirits, following after the flesh, turning away from the things of God. Being drawn into the things of the world. God, help us in these days to be like You. God, give to us a renewed experience in the Spirit that we might walk in the Spirit and live in the Spirit and be led of the Spirit. A new sense, Lord, of spiritual values. The examination of our priorities, our energies going into those things that are going to fail and those things that are going to crumble and those things that are going to be reduced to ashes while we neglect the eternal. Physically fit but spiritually bankrupt. God, may that not be our case. Renew our hearts in the things of the Spirit, our walk and life with Thee. In Jesus' name, Father, Amen.

May the Lord be with you to guide and direct you this week in the path of righteousness for His name's sake. May you be empowered by the Holy Spirit that you might be blameless, walking in love, walking in the things of the Spirit. A witness to the world around. An example of what the believer ought to be. Bringing glory unto God through your commitment to Jesus Christ. God help you in these last days to stand strong. Stand firm. Giving heed to things of the Spirit, the doctrine, saving others, saving yourself. In Jesus' name. "

Contending for the Faith

Introduction

Despite the matchless grandeur and glory of both the Lord himself and the church he purchased with his own blood, Paul knows that difficult times lie just around the corner for the church. Realizing that false teachers are setting themselves to invade the sanctity of the body of Christ, the apostle warns Timothy of such men in hopes that through his teaching a mass apostasy from the faith may be averted (verse 1).

Paul begins by stating in the most emphatic terms that the Spirit of God has informed him that such false teachers are coming and that they will cause some to depart from the faith. By carefully describing the character of these evil men and the content of their pernicious doctrine, he hopes to be able to preserve many in the truth if Timothy is faithful in the exercise of his duties (verses 2-5).

To be prepared for this task, Timothy must nourish his mind upon the "words of faith and good doctrine" and continue to lay these things before the brethren as he has already been doing (verse 6). He must not, however, allow himself to be carried away with religious trivialities and inanities that are not even worthy of consideration (verse 7). Instead, he must exhaustively train himself for godly living. It is not physical exercise that Paul encourages, for it is of but little value and that only temporarily; but it is exercise unto godliness that is profitable both in this life and in that which is to come (verse 8). So certain is this fact that it is a generally known saying among Christians everywhere (verse 9). Because of the importance of godliness, both Paul and Timothy labored unto weariness and strove agonizingly to live godly lives, trusting in the living God who preserves all men in their lives and especially preserves believers who are saved eternally (verse 10).

These things Paul instructs Timothy to command and teach (verse 11). In order to do so successfully, he must live such a noble life that none will reject him or his teaching because of his youthfulness. Instead he is to become a model believer in his personal conversation, his conduct, his love for God and man, his faithfulness to God’s will, and his spotless moral purity (verse 12).

His public ministry also must contain a balanced diet of public reading of the scriptures, emotional warnings against evil, encouragements to right living, and faithful, logical, thorough presentations of the doctrines of God’s word (verse 13). Timothy must not neglect to use the spiritual gift he had received by the laying on of Paul’s hands (verse 14).

To all of these things, he must give the greatest diligence. His mind must be filled with the word of God, and his body must be wholly absorbed in the performance of his duties in order that everyone may clearly see his progress in Christ (verse 15).

Finally, he must take heed unto himself if he would be a faithful servant of God, ministering unto others. When times are difficult and skies grow dark, he must persevere in these things, for only in this way can he save both himself and those who listen to him. Only by faithful presentation of the truth and a personal life example in accord therewith will others be persuaded to do likewise (verse 16).

Contending for the Faith

For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

For therefore we both labour and suffer reproach: Paul’s single aim in life is to attain this godliness that is profitable for both time and eternity (Acts 20:24; 1 Corinthians 9:27). To obtain it, both he and Timothy labor to the point of weariness and exhaustion. They toil as fervently--or more literally, as agonizingly--as any athlete in the games. "Suffer reproach" is agoonidzometha, which means "to be a combatant in the public games; to contend, fight, strive earnestly" (The Analytical Greek Lexicon 6).

because we trust in the living God: The "agonizing" battle that Timothy and Paul are engaged in is not pointless either because Paul has confidence that he is fighting "the good fight" (2 Timothy 4:6), and that his captain is "the living God."

who is the Saviour of all men, especially of them that believe: The God in whom he and Timothy have placed their trust is the Savior of the world and, in a special sense, the Savior of believers. (In 1:1, Paul also calls God "our Saviour.") Several interpretations have surfaced among scholars about that statement. Generally there are four prevailing views of this statement:

1.    The universalist view: This view teaches that all men eventually will be saved eternally regardless of what they believe or practice. No one will suffer eternally in hell. According to this notion, the special sense in which God saves believers is to be understood of their earlier enjoyment of the blessings of salvation and their escape of any corrective punishment by God.

The plain teaching of the Bible doctrine of eternal punishment, however, renders such a view absurd (Matthew 25:41-46; John 5:28-29; 2 Thessalonians 1:6-10; Revelation 20:11-15; Revelation 21:8).

2.    The providential view: According to this view, the term "Saviour" is understood in the lower sense of preserver or deliverer. In this sense, God saves all men by giving them life. He sends the sunshine and the rain upon the just and the unjust alike. He sends seed time and harvest and fruitful season upon all. Believers, however, are the recipients of a special providence of God in this life. They enjoy a higher degree of temporal blessing than the rest of men.

This view seems doubtful for several reasons: one, it is not like Paul to reduce the term "Saviour" to this low application; second, this view is only possible in a prosperous Euro-American purview; and, third, it is out of sync with the context that certainly is considering the spiritual (eternal) aspects of salvation.

3.    The potential-actual view: This view teaches God is the Savior of all men in that he desires all men to be saved (2 Peter 3:9) and has provided salvation for all in Christ (1 Timothy 2:5). However, this potential salvation becomes actual only to believers.

Various parts of the view are biblically correct and have many advocates (including Lenski). While there is much to recommend it, the adverb "specially" (malista) raises a significant problem because its general meaning requires all men to possess to some degree what believers enjoy to the greatest degree, a situation not possible in the potential actual view.

4.    The temporal-eternal view: Many scholars hold this view (including Purdy, MacKnight, Kent, Hendriksen, and DeWelt). It holds that God is the Savior of all men in that he preserves and delivers all men from a variety of evils and bestows upon them the blessings of this life (Acts 17:25-29). The benefits to believers, however, go beyond the temporal into the eternal. Homer Kent quotes Purdy as saying:

God is the Savior of all men in that on a temporal basis he gives them life and strength, awakens within them high ideals, provides for their pleasure and sustenance, and graciously allows them to live for a time in the light of his countenance.

God is specially the Savior of believers in that he has a special call for them, answers their prayers and provides for their well-being, not only in this life, but also in the life which is to come (Kent 159).

In the light of verse 8, the temporal-eternal view seems most reasonable. It gives the proper force to the adverb "specially" and uses the term "Saviour" in a more normal manner.

Dr. Constable's Expository Notes

A. The leader’s personal life and public ministry 4:6-16

Having reminded Timothy that the apostasy he was witnessing in Ephesus was not unexpected but prophesied (1 Timothy 4:1-5), the apostle next clarified Timothy’s responsibility in dealing with it (cf. ch. 1). Paul wrote these positive directions to enable Timothy to overcome the influences of the ascetic apostates that threatened the church at Ephesus. He also wrote to remind him of the importance of his personal life and public ministry, so he would not fall into the same errors.

"Just as a skillful coach will often return to the basics of the sport to pull the team or a player out of a slump, Paul returns to the basics to keep this church on track." [Note: Towner, 1-2 Timothy . . ., p. 105.]

The apostle selected three essential spiritual priorities, out of many that he could have chosen, in 1 Timothy 4:6-10.

Dr. Constable's Expository Notes

It is for godliness that the believer should strive and discipline himself or herself primarily (cf. 2 Peter 1:1-11). The reason for this is that we look forward to a genuine hope beyond the grave. That hope rests in the "living" God (1 Timothy 3:15) who is the "Savior of all man" (1 Timothy 2:2; 1 Timothy 2:4; 1 Timothy 2:6). God is the Savior of all in the sense that He has provided a salvation that is available to all. He is the Savior of believers in a special sense since they are those who have accepted His provision of salvation. Salvation is sufficient for all but efficient only for those who believe. [Note: See Gary L. Schultz Jr., "God’s Purposes in the Atonement for the Nonelect," Bibliotheca Sacra 165:658 (April-June 2008):145-63.]

Some strong Calvinists say that God is the Savior of all men only in the sense that He saves all people from temporary disasters. [Note: E.g., Hendriksen, pp. 154-56.] While it is true that God does this, Paul’s use of "Savior" has led most interpreters to conclude that he was describing God’s work of providing eternal salvation here as in 1 Timothy 2:4 (cf. 1 Timothy 1:1; 1 Timothy 2:3).

"Paul advises his readers to concentrate on the basics: steady nourishment from the Word of God, pursuit of the godly life in the Spirit and the priority of mission." [Note: Towner, 1-2 Timothy . . ., p. 108.]

Barclay's Daily Study Bible

Chapter 4

THE SERVICE OF GOD OR THE SERVICE OF SATAN ( 1 Timothy 4:1-5 )

4:1-5 The Spirit clearly says that in the later times some will desert from the faith, through paying attention to spirits who can do nothing but lead them astray, and to teachings which come from the demons, teachings of false men whose characteristic is insincerity, teachings of men whose conscience has been branded with the mark of Satan, teachings of those who forbid marriage, and who order men to abstain from foods which God created in order that men might gratefully take their share of them in the company of those who believe and who really know the truth; for everything that God has made is good, and nothing is to be rejected, but it is to be gratefully received; for it is hallowed by the word of God and by prayer.

The Christian Church had inherited from the Jews the belief that in this world things would be a great deal worse before they were better. The Jews always thought of time in terms of two ages. There was this present age, which was altogether bad and in the grip of the evil powers; there was the age to come, which was to be the perfect age of God and of goodness. But the one age would not pass into the other without a last convulsive struggle. In between the two ages would come The Day of the Lord. On that day the world would be shaken to its foundations; there would be a last supreme battle with evil, a last universal judgment, and then the new day would dawn.

The New Testament writers took over that picture. Being Jews, they had been brought up in it. One of the expected features of the last age was heresies and false teachers. "Many false prophets will arise, and lead many astray" ( Matthew 24:11). "False Christs and false prophets will arise, and show signs and wonders, to lead astray, if possible, the elect" ( Mark 13:22). In these last days Paul looks for the emergence of "the man of sin, the son of perdition," who would set himself up against God ( 2 Thessalonians 2:3).

Into the Church at Ephesus such false teachers had come. The way in which their false teaching is regarded in this passage should make us think very seriously. At that time men believed in evil spirits who haunted the air and were out to ruin men. It was from them that this false teaching came. But though it came from the demons, it came through men. It came through men whose characteristic was a smooth hypocrisy and whose consciences had been branded by Satan. It sometimes happened that a slave was branded with a mark identifying him as belonging to a certain owner. These false teachers bear upon their consciences the very brand of Satan, marking them out as his property.

Here is the threatening and the terrible thing. God is always searching for men who will be his instruments in the world; but the terrible fact is that the forces of evil are also looking for men to use. Here is the terrible responsibility of manhood. Men may accept the service of God or the service of the devil. Whose service are they to choose?

ENSLAVERS OF MEN AND INSULTERS OF GOD ( 1 Timothy 4:1-5 continued)

The heretics of Ephesus were propagating a heresy with very definite consequences for life. As we have already seen, these heretics were Gnostics; and the essence of Gnosticism was that spirit is altogether good and matter altogether evil. One of the consequences was that there were men who preached that everything to do with the body was evil and that everything in the world was evil. In Ephesus this issued in two definite errors. The heretics insisted that men must, as far as possible, abstain from food, for food was material and therefore evil; food ministered to the body and the body was evil. They also insisted that a man must abstain from marriage, for the instincts of the body were evil and must be entirely suppressed.

This was an ever-recurring heresy in the Church; in every generation men arose who tried to be stricter than God. When the Apostolic Canons came to be written, it was necessary to set it down in black and white: "If any overseer, priest or deacon, or anyone on the priestly list, abstains from marriage and flesh and wine, not on the ground of asceticism (that is, for the sake of discipline), but through abhorrence of them as evil in themselves, forgetting that all things are very good, and that God made man male and female, but blaspheming and slandering the workmanship of God, either let him amend, or be deposed and cast out of the Church. Likewise a layman also" (Apostolic Canons 51). Irenaeus, writing towards the end of the second century, tells how certain followers of Saturninus "declare that marriage and generation are from Satan. Many likewise abstain from animal food, and draw away multitudes by a feigned temperance of this kind" (Irenaeus, Against Heresies, 1, 24, 2). This kind of thing came to a head in the monks and hermits of the fourth century. They went away and lived in the Egyptian desert, entirely cut off from men. They spent their lives mortifying the flesh. One never ate cooked food and was famous for his "fleshlessness." Another stood all night by a jutting crag so that it was impossible for him to sleep. Another was famous because he allowed his body to become so dirty and neglected that vermin dropped from him as he walked. Another deliberately ate salt in midsummer and then abstained from drinking water. "A clean body," they said, "necessarily means an unclean soul."

The answer to these men was that by doing things like that they were insulting God, for he is the creator of the world and repeatedly his creation is said to be good. "And God saw everything that he had made and behold it was very good" ( Genesis 1:31). "Every moving thing that lives shall be meat for you" ( Genesis 9:3). "God created man in his own image...male and female he created them. And God blessed them, and God said to them, Be fruitful and multiply and fill the earth" ( Genesis 1:27-28).

But all God's gifts have to be used in a certain way.

(i) They have to be used in the memory that they are gifts of God There are things which come to us so unfailingly that we begin to forget that they are gifts and begin to take them as rights. We are to remember that all that we have is a gift from God and that there is not a living thing which could have life apart from him.

(ii) They have to be used in sharing. All selfish use is forbidden. No man can monopolize God's gifts; every man must share them.

(iii) They are to be used with gratitude. Always there is to be grace before meat. The Jew always said his grace. He had a grace for different things. When he ate fruits he said: "Blessed art thou, King of the Universe, who createst the fruit of the tree." When he drank wine he said: "Blessed art thou, King of the Universe, who createst the fruit of the vine." When he ate vegetables he said: "Blessed art thou, King of the Universe, who createst the fruit of the earth." When he ate bread he said: "Blessed art thou, King of the Universe, who bringest forth bread from the ground." The very fact that we thank God for it makes a thing sacred. Not even the demons can touch it when it has been touched by the Spirit of God.

The true Christian does not serve God by enslaving himself with rules and regulations and insulting his creation; he serves him by gratefully accepting his good gifts and remembering that this is a world where God made all things well and by never forgetting to share God's gifts with others.

ADVICE TO AN ENVOY OF CHRIST ( 1 Timothy 4:6-10 )

4:6-10 If you lay these things before the brothers, you will be a fine servant of Jesus Christ, if you feed your life on the words of faith, and of the fine teaching of which you have been a student and a follower. Refuse to have anything to do with irreligious stories like the tales old women tell to children. Train yourself towards the goal of true godliness. The training of the body has only a limited value; but training in godliness has a universal value for mankind, because it has the promise of life in this present age, and life in the age to come. This is a saying which deserves to be accepted by all. The reason why we toil and struggle so hard is that we have set our hopes on the living God, who is the Saviour of all men, and especially of those who believe.

This passage is close--packed with practical advice, not only for Timothy, but for any servant of the Church who is charged with the duty of work and leadership.

(i) It tells us how to instruct others. The word used for laying these things before the brothers is most suggestive (hupotithesthai, G5294) . It does not mean to issue orders but rather to advise, to suggest. It is a gentle, humble, and modest word. It means that the teacher must never dogmatically and pugnaciously lay down the law. It means that he must act rather as if he was reminding men of what they already knew or suggesting to them, not that they should learn from him, but that they should discover from their own hearts what is right. Guidance given in gentleness will always be more effective than bullying instructions laid down with force. Men may be led when they will refuse to be driven.

(ii) It tells us how to face the task of teaching. Timothy is told that he must feed his life on the words of faith. No man can give out without taking in. He who would teach must be continually learning. It is the reverse of the truth that when a man becomes a teacher he ceases to be a learner; he must daily know Jesus Christ better before he can bring him to others.

(iii) It tells us what to avoid. Timothy is to avoid profitless tales like those which old women tell to children. It is easy to get lost in side-issues and to get entangled in things which are at best embroideries. It is on the great central truths that a man must ever feed his mind and nourish his faith.

(iv) It tells us what to seek. Timothy is told that as an athlete trains his body, so the Christian must train his soul. It is not that bodily fitness is despised. The Christian faith believes that the body is the temple of the Holy Spirit. But there are certain things in Paul's mind. First, in the ancient world, especially in Greece, the gymnasia were dangerous places. Every town had its gymnasium; for the Greek youth between the ages of sixteen and eighteen, gymnastics were the main part of education. But the ancient world was riddled with homosexuality and the gymnasia were notorious as hotbeds of that particular sin. Second, Paul is pleading for a sense of proportion. Physical training is good, and even essential; but its use is limited. It develops. only part of a man; and it produces only results which last for so short a time, for the body passes away. Training in godliness develops the whole man in body, mind and spirit, and its results affect not only time, but eternity as well. The Christian is not the athlete of the gymnasium, he is the athlete of God. The greatest of the Greeks well recognized this. Isocrates wrote: "No ascetic ought to train his body as a king ought to train his soul." "Train yourself by submitting willingly to toils, so that when they come on you unwillingly you will be able to endure them."

(v) It shows us the basis of the whole matter. No one has ever claimed that the Christian life is an easy way; but its goal is God It is because life is lived in the presence of God and ends in his still nearer presence, that the Christian is willing to endure as he does. The greatness of the goal makes the toil worth while.

THE ONLY WAY TO SILENCE CRITICISM ( 1 Timothy 4:11-16 )

4:11-16 Make it your business to hand on and to teach these commandments. Do not give anyone a chance to despise you because you are young; but in your words and in your conduct, in love, in loyalty and in purity, show yourself an example of what believing people should be. Until I come, devote your attention to the public reading of the scriptures, to exhortation and to teaching. Do not neglect the special gift which was given to you, when the voices of the prophets picked you out for the charge which has been given to you, when the body of the elders laid their hands upon you. Think about these things; find your whole life in them, that your progress may be evident to all. Take heed to yourself and to your teaching; stick to them; for if you do, you will save yourself and those who hear you.

One of the difficulties Timothy had to overcome was that he was young. We are not to think of him as a mere stripling. After all, it was fifteen years since he had first become Paul's helper. The word used for youth (neotes, G3503) can in Greek describe anyone of military age, that is up to the age of forty. But the Church has generally liked its office-bearers to be men of maturity. The Apostolic Canons laid it down that a man was not to become a bishop until he was over fifty, for by then "he will be past youthful disorders." Timothy was young in comparison with Paul, and there would be many who would watch him with a critical eye. When the elder William Pitt was making a speech in the House of Commons at the age of thirty-three, he said: "The atrocious crime of being a young man...I will neither attempt to palliate or deny." The Church has always regarded youth with a certain suspicion, and under that suspicion Timothy inevitably fell.

The advice given to Timothy is the hardest of all to follow, and yet it was the only possible advice. It was that he must silence criticism by conduct. Plato was once falsely accused of dishonourable conduct. "Well," he said, "we must live in such a way that all men will see that the charge is false." Verbal defences may not silence criticism; conduct will. What then were to be the marks of Timothy's conduct?

(i) First, there was to be love. Agape ( G26) , the Greek word for the greatest of the Christian virtues, is largely untranslatable. Its real meaning is unconquerable benevolence. If a man has agape ( G26) , no matter what other people do to him or say of him, he will seek nothing but their good. He will never be bitter, never resentful, never vengeful; he will never allow himself to hate; he will never refuse to forgive. Clearly this is the kind of love which takes the whole of a man's personality to achieve. Ordinarily love is something which we cannot help. Love of our nearest and dearest is an instinctive thing. The love of a man for a maid is an experience unsought. Ordinarily love is a thing of the heart; but clearly this Christian love is a thing of the will. It is that conquest of self whereby we develop an unconquerable caring for other people. So then the first authenticating mark of the Christian leader is that he cares for others, no matter what they do to him. That is something of which any Christian leader quick to take offence and prone to bear grudges should constantly think.

(ii) Second, there was to be loyalty. Loyalty is an unconquerable fidelity to Christ, no matter what it may cost. It is not difficult to be a good soldier when things are going well. But the really valuable soldier is he who can fight well when his body is weary and his stomach empty, when the situation seems hopeless and he is in the midst of a campaign the movements of which he cannot understand. The second authenticating mark of the Christian leader is a loyalty to Christ which defies circumstances.

(iii) Third, there was to be purity. Purity is unconquerable allegiance to the standards of Christ. When Pliny was reporting back to Trajan about the Christians in Bithynia, where he was governor, he wrote: "They are accustomed to bind themselves by an oath to commit neither theft, nor robbery, nor adultery; never to break their word; never to deny a pledge that has been made when summoned to answer for it." The Christian pledge is to a life of purity. The Christian ought to have a standard of honour and honesty, of self-control and chastity, of discipline and consideration, far above the standards of the world. The simple fact is that the world will never have any use for Christianity, unless it can prove that it produces the best men and women. The third authenticating mark of the Christian leader is a life lived on the standards of Jesus Christ.

THE DUTIES OF THE CHRISTIAN LEADER WITHIN THE CHURCH ( 1 Timothy 4:11-16 continued)

Certain duties are laid upon Timothy, the young leader designate of the Church. He is to devote himself to the public reading of scripture, to exhortation and to teaching. Here we have the pattern of the Christian Church service.

The very first description of a church service which we possess is in the works of Justin Martyr. About the year A.D. 170 he wrote a defence of Christianity to the Roman government, and in it (Justin Martyr: First Apology, 1: 67) he says: "On the day called the day of the Sun a gathering takes place of all who live in the towns or in the country in one place. The Memoirs of the Apostles or the writings of the prophets are read as long as time permits. Then the reader stops, and the leader by word of mouth impresses and urges to the imitation of these good things. Then we all stand together and send forth prayers." So then in the pattern of any Christian service there should be four things.

(i) There should be the reading and exposition of scripture. Men ultimately do not gather together to hear the opinions of a preacher; they gather together to hear the word of God. The Christian service is Bible-centred.

(ii) There should be teaching. The Bible is a difficult book, and therefore it has to be explained. Christian doctrine is not easy to understand, but a man must be able to give a reason for the hope that is in him. There is little use in exhorting a man to be a Christian, if he does not know what being a Christian is. The Christian preacher has given many years of his life to gain the necessary equipment to explain the faith to others. He has been set free from the ordinary duties of life in order to think, to study and to pray that he may better expound the word of God. There can be no lasting Christian faith in any Church without a teaching ministry.

(iii) There should be exhortation. The Christian message must always end in Christian action. Someone has said that every sermon should end with the challenge: "What about it, chum?" It is not enough to present the Christian message as something to be studied and understood; it has to be presented as something to be done. Christianity is truth, but it is truth in action.

(iv) There should be prayer. The gathering meets in the presence of God; it thinks in the Spirit of God; it goes out in the strength of God. Neither the preaching nor the listening during the service, nor the consequent action in the world, is possible without the help of the Spirit of God.

It would do us no harm sometimes to test our modern services against the pattern of the first services of the Christian Church.

THE PERSONAL DUTY OF THE CHRISTIAN LEADER ( 1 Timothy 4:11-16 continued)

Here in this passage is set out in the most vivid way the personal duty of the Christian leader.

(i) He must remember that he is a man set apart for a special task by the Church. The Christian leader does not make sense apart from the Church. His commission came from it; his work is within its fellowship; his duty is to build others into it. That is why the really important work of the Christian Church is never done by any itinerant evangelist but always by its settled ministry.

(ii) He must remember the duty to think about these things. His great danger is intellectual sloth and the shut mind, neglecting, to study and allowing his thoughts to continue in well-worn grooves. The danger is that new truths, new methods and the attempt to restate the faith in contemporary terms may merely annoy him. The Christian leader must be a Christian thinker or he fails in his task; and to be a Christian thinker is to be an adventurous thinker so long as life lasts.

(iii) He must remember the duty of concentration. The danger is that he may dissipate his energies on many things which are not central to the Christian faith. He is presented with the invitation to many duties and confronted with the claims of many spheres of service. There was a prophet who confronted Ahab with a kind of parable. He said that in a battle a man brought him a prisoner to guard, telling him that if the prisoner escaped his own life would be forfeit; but he allowed his attention to wander, and "as your servant was busy here and there he was gone" ( 1 Kings 20:35-43). It is easy for the Christian leader to be busy here and there, and to let the central things go. Concentration is a prime duty of the Christian leader.

(iv) He must remember the duty of progress. His progress must be evident to all men. It is all too true of most of us that the same things conquer us year in and year out; that as year succeeds year, we are no further on. The Christian leader pleads with others to become more like Christ. How can he do so with honesty unless he himself from day to day becomes more like the Master whose he is and whom he seeks to serve? When Kagawa decided to become a Christian, his first prayer was: "God, make me like Christ." The Christian leader's prayer must first be that he may grow more like Christ, for only thus will he be able to lead others to him.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

1 Timothy 4:10

Especially = (adverb) most (in the greatest degree) or particularly: - chiefly, most of all.

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 people. But the apostle held no such doctrine, and he here teaches that salvation is “actually” limited to those who believe." (Barnes)

Believe = ; objectively trustworthy; subjectively trustful: - believe (-ing, -r), faithful (-ly), sure, true. (Strong)

Gill's Exposition of the Whole Bible

For therefore we both labour,.... Not in the word and doctrine, though they did; nor in the exercise of internal godliness, though there is a work in faith, and a labour in love; nor with their own hands, at their trades and business, to support themselves, and others; but by enduring hardships and afflictions, as stripes, imprisonment, weariness, pain, watchings, fastings, hunger, thirst, cold, and nakedness; see 2 Corinthians 11:23.

And suffer reproach; with patience and cheerfulness. The Alexandrian copy, and another manuscript, read, "we strive"; or contend even to an agony, combating with sin, Satan, and the world, with profane men, and with false teachers; and to all this they were animated by the promises made to godliness; and therefore they showed it by their practices, or rather by their sufferings, that they believed it to be a true and faithful saying; and which is further conferred by what follows:

because we trust in the living God; for the accomplishment of the said promises, who has power, and therefore can, and is faithful, and therefore will, make good what he has promised; and since it is life he has promised, faith is the more encouraged to trust in him, since he is the living God, in opposition to, and distinction from, lifeless idols; he has life in himself, essentially, originally, and independently, and is the author and giver of life, natural, spiritual, and eternal, unto others. Wherefore there is good reason to trust in him for the fulfilling of the promises of the present and future life, made unto godliness.

Who is the Saviour of all men; in a providential way, giving them being and breath, upholding them in their beings, preserving their lives, and indulging them with the blessings and mercies of life; for that he is the Saviour of all men, with a spiritual and everlasting salvation, is not true in fact.

Specially of those that believe; whom though he saves with an eternal salvation; yet not of this, but of a temporal salvation, are the words to be understood: or as there is a general providence, which attends all mankind, there is a special one which relates to the elect of God; these are regarded in Providence, and are particularly saved and preserved before conversion, in order to be called; and after conversion, after they are brought to believe in Christ, they are preserved from many enemies, and are delivered out of many afflictions and temptations; and are the peculiar care and darlings of providence, being to God as the apple of his eye: and there is a great deal of reason to believe this, for if he is the Saviour of all men, then much more of them who are of more worth, value, and esteem with him, than all the world beside; and if they are saved by him with the greater salvation, then much more with the less; and if he the common Saviour of all men, and especially of saints, whom he saves both ways, then there is great reason to trust in him for the fulfilment of the promises of life, temporal and eternal, made to godliness, and godly persons. This epithet of God seems to be taken out of Psalms 17:7 where he is called מושיע חוסים, "the Saviour of them that trust", or believe.

Henry's Complete Commentary on the Bible

      6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.   7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness.   8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.   9 This is a faithful saying and worthy of all acceptation.   10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.   11 These things command and teach.   12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.   13 Till I come, give attendance to reading, to exhortation, to doctrine.   14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.   15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.   16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

      The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them,2 Peter 1:12. And elsewhere, I stir up your pure minds by way of remembrance,2 Peter 3:1. And, says the apostle Jude, I will therefore put you in remembrance,Jude 1:5. You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God.--Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God's heritage.

      I. Godliness is here pressed upon him and others: Refuse profane and old wives' sayings,1 Timothy 4:7; 1 Timothy 4:8, The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives' fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, c. 4. It is not enough that we refuse profane and old wives' fables, but we must exercise ourselves to godliness we must not only cease to do evil, but we must learn to do well (Isaiah 1:16; Isaiah 1:17), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, c.

      II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said (1 Timothy 4:8; 1 Timothy 4:8) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all acceptation--that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God,1 Timothy 4:10; 1 Timothy 4:10. Observe,

      1. Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints.

      2. Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption.

      III. He concludes the chapter with an exhortation to Timothy,

      1. To command and teach these things that he had now been teaching him. "Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out."

      2. To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: "Let no man despise thy youth; that is, give no man an occasion to despise thy youth." Men's youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised.

      3. To confirm his doctrine by a good example: Be thou an example of the believers, c. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship,--in faith, that is, in the profession of Christian faith,--and in purity or chastity.

      4. He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things,1 Timothy 4:13; 1 Timothy 4:13. Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Matthew 28:20. (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine.

      5. He charges him to beware of negligence: Neglect not the gift that is in thee,1 Timothy 4:14; 1 Timothy 4:14. The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, c. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul's hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers (Ephesians 4:8; Ephesians 4:11), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy's ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle's hands (2 Timothy 1:6), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination.

      6. Having this work committed to him, he must give himself wholly to it: "Be wholly in those things, that thy profiting may appear." He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others.

      7. He presses it upon him to be very cautious: "Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee." Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: "Save thyself in the first place, so shalt thou be instrumental to save those that hear thee." (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, &c.

Kelly Commentary on Books of the Bible

1 Timothy 1:1-20. We enter now on the confidential communications of the apostle to some of his fellow-labourers, and tonight on the epistles to Timothy. The two have much in common, but they have also not a little that is distinct. The first epistle is characterized by laying down the order which becomes both individuals and the church of God viewed as His house. We shall find, I trust, how remarkably His care for godly moral order, which descends into the family, into the relations of children and parents, of servants and masters, of man and woman, is also bound up with some of the main doctrines of the epistle. At the same time, while this pertains more particularly to the first epistle, there is a striking expression which meets us on the very threshold, and belongs not merely to these two epistles, but also to that addressed to Titus. God is not here regarded as our Father, but as our Saviour God. We have in harmony with this none of the special privileges of the family of God. The relationships before us wear another character. Thus, we have nothing at all about the body of Christ; we hear nowhere again of the bride of the Lamb; but what tallies with God as a Saviour. It is not Christ our Saviour, though, of course, He is so; but there is broader truth pressed even of God our Saviour, and the Lord Jesus Christ.

This prepares for much that we shall find. God, as a Saviour God, is certainly in contrast with His dealings under law, or in government. Nevertheless it takes in also His preserving care, which extends far beyond believers, though very especially toward believers. It embraces also that which is much deeper than presidential care, even the salvation which is in course of accomplishment through Christ. I do not say accomplished; because salvation here, as elsewhere, must not be limited simply to redemption, but goes out into the results of that mighty work on the cross, whereby the soul is kept all the way through the wilderness, and the body of humiliation changed into the likeness of the Lord's glorious body.

Accordingly, Paul introduces himself as the "apostle of Jesus Christ by commandment of God." Authority has a large place in these epistles; thence the apostle shows it was not his writing to his child Timothy in this respect without the Lord. It was not merely love, it was not simply that the Spirit of God empowered him to meet need, but he styles himself in it the "apostle of Jesus Christ by the commandment of God our Saviour, and Christ Jesus, our hope; to Timothy, my true child in faith: grace, mercy, and peace," etc.

Another feature of these epistles meets us in the place which is given to mercy. I do not merely now refer to what has been often observed the introduction; but we shall find that mercy is wrought into the tissues and substance of the epistle. Mercy supposes the need, the constant wants, the difficulties, the dangers, of the saints of God. It supposes also that God is acting in love, and in full view of these difficulties. Hence we find that, while there is jealous care, there is also a remarkable tenderness, which appears every now and then, in these epistles; and this is just and beautiful in its season. The apostle was drawing toward the close of his career, and (although all be inspired, and he was a rare jewel even among the apostles) there is, I am persuaded, an evidence of a tone more suitable to the growing trials and necessities of the saints of God; a tenderness towards those that were faithful and tried, that is far more manifest here than in the earlier epistles. I do not say that all was not in its due time and measure, but we can well understand it. As a faithful servant, he had been for many years not only leading on, but sharing too the hardest of the fight, and had gone through perils such as had left many of his companions behind. Shame, afflictions, persecutions, the enticements of Satan too, had drawn away some that had been in the foremost ranks of old. He was now left with comparatively few of the familiar faces of those he had loved and laboured with so long.

We can easily understand, then, how calculated such circumstances were to draw out the expression of a love that was always there, but that would be in a more comely and suitable manner expressed at such a conjuncture of circumstances. This we shall find in these epistles. He writes to Timothy as his genuine child; it is not at all the usual way in the earlier epistles. It was his Bethany, Here and now was the opening of that long pent-up heart. At the same time he was also laying an important commission on one that was raised up of God for the purpose, who was comparatively young, who would soon have to fight his way without the sympathy and the countenance of one that had been so blest to him. Hence he says here," Grace, mercy, and peace." He felt his need, but certainly the mercy was not lacking in God, but rich and ready to flow. "Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. As I besought thee to abide still at Ephesus, when. I went into Macedonia." We see the love that even an apostle adopts towards his child in faith. It was not at all a peremptory word, though full of earnest desire for the work of the Lord. He wishes Timothy to stay, "that thou mightest charge some not to be teachers of other doctrine, nor to give heed to fables and endless genealogies, which minister questions, rather than God's administration* which is in faith."

*The true reading, represented by (Cod. Sin.) and all other uncials save the Clermont, and almost if not all the cursive manuscripts, is οἰκονομίαν , dispensation, in the sense of administration, or stewardship. Even Matthaei joins the rest of the critics, with the Complutensian Polyglott, against the received οἰκοδομίαν , which he considers a mere blunder of δ for ν by Erasmus's printers. But this does not account for the Latin, Syriac (save later), Gothic, etc.; even supposing δ was the slip of the scribe. It is evident that "edification" is not the point in question, but the right order of the house of God, and this in faith. Internal evidence is thus as strong as external as to the true reading.

Then he explains what the nature of this charge was. Often, I fear, "commandment" gives the English reader a wrong impression. I do not say that "commandment" is not correct, but that so naturally do people in Christendom turn to what we call the Ten Commandments, or ten words of the law, that whenever the word "commandment" occurs, you may expect many, even children of God, who might and ought to know better, at once unconsciously turning back to the law. But so far was this from being the writer's thought here, that we shall find him in a moment deprecating most strongly that whole system of idea as a misuse of the law. What the apostle means by the commandment is the charge that he was laying on his child in the faith and fellow-labourer Timothy. The end of the charge or commandment "is love out of a pure heart, and of a good conscience, and of faith unfeigned." It was, in point of fact, not merely that charge that he was giving him, but the charge touched the truth of the gospel; it was the care of the faith, jealousy for the revelation of God Himself, our Saviour God in Christ. The end of all this was "love, and a good conscience, and faith unfeigned." And so then, as remarked already, far from leaving the smallest reason for any perversely to confound this with the law, the apostle instantly turns to that perverting of the law, which is so natural to the heart of man. "From which some having swerved have turned aside unto vain jangling; desiring to be law-teachers; understanding neither what they say, nor whereof they affirm;" and thereupon he parenthetically, as disposing of this matter, shows what the lawful use of the law is. They were not to suppose that he meant that God could make anything without a real use. As there is no creature of God that has not its value, so certainly the law of God has its right field of application, and its own proper use. Thus he vindicates God in what He has given, as well as afterwards in what He has made, and nowhere so much as in this epistle do we find this.

At the same time it is evident that he consigns the law to what we may call a comparatively negative use. The use of the law is to condemn, to kill, to deal with evil. This never could be the full expression of God. It does keep up a witness to God's hatred of evil no doubt; those that are presumptuous it leaves without excuse. But a Christian, who takes up the law as the rule of his own life, must in the very first instance give up his place as being in Christ, and abandon that righteousness of God which he is made in Him. The law was not enacted for the Christian. It is not, of course, that any Christian deliberately intends such folly; but this is really what the error implies. The very principle of taking the law for himself is the abandonment (without knowing or intending it) of all his blessing in Christ. To apply it thus is ignorance of the mind of God It was never designed for such a purpose. But there remains the lawful use of the law. It was made not for the righteous, but for an unrighteous man. Clearly what Satan here aimed at was to put the saints under the law. But the apostle will not hear of it, treating it as simply condemnatory of the bad, and in no way either the power or the rule of what is good for the believer. "Knowing this, that the law is not made for a righteous man, but for lawless and disobedient, for ungodly and for sinners, for unholy and profane, for smiters of fathers and smiters of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine."

A weighty sentence, and eminently characteristic also of these epistles. The time was appropriate for it. The saints (at Ephesus especially) had heard a great deal of heavenly truth. There was also an effort, as we see, to correct what was supposed to be a defect, in those that were living on heavenly fare, by supplementing their truth with the law. But this is all wrong, cries the apostle. It is an unwitting denial not only of Christians, but even of your place as righteous men. Very different from this is the true and divine principle. But "sound doctrine" is brought in here; and we shall see how very beautifully this is applied in the epistle at a later point. For a moment he just touches on the wholesome thought, then turns to a higher one. There is in Christ that which lifts entirely out of nature, and puts one before God according to all that is in his heart his counsels of glory for us in Christ. In fact, immediately after this he calls what he preached the "gospel of the glory" ("the glorious gospel," as it is styled in our version,) "of the blessed God." "According to the glorious gospel of the blessed God, which was committed to my trust." He takes great pains to show that no glory that is revealed in Christ, no blessedness in our total clearance from flesh, no setting of the believer free before God in Christ Jesus, impairs, but, on the contrary, gives importance to "sound doctrine."

By "sound doctrine" we shall find that he brings in the nicest care for the least relations of this life, as flowing from the grace and truth of God. This is the true guard against an abuse of heavenly truth; not putting persons under law, which is inevitable bondage and condemnation, that brings no glory to God, nor power or holiness to the man. But at the same time heavenly truth, so far from being inconsistent, never shines so much as when it is seen in the smallest details of walk in the home, in the family, in the ordinary occupation, in the bearing and tone of a man in his life day by day. It is not merely in the assembly; neither is it in worship only; it is not certainly in ministerial work alone, but in the quiet home. The relationship of a servant to his master gives a blessed opportunity in its place for showing out what the truth of the glory is to faith, and what the strength of the grace which is come to man in Christ the Lord. This is what we shall find in these epistles to Timothy that the apostle combines in his own wonderful way his reference to ordinary duty, and even enters into the smallest matters of this life, according to the gospel of the glory of the blessed God. He refers to his own case; for he was so much the better a preacher of the gospel, because he so deeply felt himself an object of the grace of God, who revealed it in Christ to him. What can be conceived more remarkably characteristic of the man? The bearing of the passage is therefore intensely personal and practical. "And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, appointing me unto ministry." He does not forget this, but he takes care to assert another and a far nearer and more immediate want "who was before a blasphemer, and a persecutor, and insolent: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceedingly abundant with faith and love which is in Christ Jesus."

This accordingly brings out a statement of the gospel: "Faithful is the word, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy." It is always mercy, as may be observed. It is not so much a question of righteousness; justification is not here prominent, as in other epistles. "I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting." This draws out his ascription of praise and thanksgiving to the Lord; and then he repeats the words of the fifth verse: "This charge I commit unto thee." It is not the law, nor any supposed adaptation of it, to direct the path of those who receive the gospel. "This charge," he maintains, is the commandment of our Saviour God. It is that which He is sending out now, and nothing else. "This charge I commit to thee, child Timothy, according to the prophecies which went before on thee, that thou mightest war the good warfare; holding faith, and a good conscience, which some having put away, concerning, faith have made shipwreck."

There again we find the same mingling of the faith and good conscience as we had earlier. Some having put away, not the faith, but a good conscience, made shipwreck of the faith. Thus, no matter what you may hold or appear to delight in, abandoning jealousy over your ways, giving up self-judgment in the great or small matters which each day brings before us, is fatal. It may be a very little sin that is allowed, but this, where it is unjudged in God's sight, becomes the beginning of a very great evil. Having put away a good conscience, their ship no longer answers the helm, and as to faith they make shipwreck: "of whom is Hymenaeus and Alexander, whom I have delivered unto Satan, that they may be instructed not to blaspheme." Satan's power is regarded and really is in the outside world. The apostle had delivered these men to him. The power to torment and harass the soul with fears does not belong to the house of God, where, as we shall find, His presence is known, and this is incompatible with fear, with doubt, with question of acceptance and of blessing in His sight. The apostle had given up to the enemy these men, who had abandoned all that was holy, not only in practice, but also afterwards, as a consequence, in faith. They were consigned to Satan, not necessarily to be lost surely not; but that they might be so troubled, by proving what the power of Satan is by the flesh, and in the world, that they might be thus brought back broken in all their bones, and glad to find a refuge again in the house of God. Better surely not to need such discipline; but, if we do need it, how precious to know that God turns it to account in His grace, that they might be thoroughly dealt with and exercised in the conscience!

In the next chapter (1 Timothy 2:1-15) the apostle carries on his care as to what was becoming. This, you will find, is a main topic of the epistle. It is not merely instruction for saints, or conversion of sinners, but also the comeliness that belongs to the saints of God their right attitude toward those without as well as those within. In it we begin with what is toward those in authority, that are without. "I exhort therefore, that, first of all, supplications, prayers, intercessions, and givings of thanks, be made for all men; for kings, and for all that are in eminence; that we may pass a quiet and peaceable life in all godliness and gravity." May it not be a question whether we are sufficiently careful and exercised in heart, as to that which becomes us in this respect? Do we really enter on our due place of intercession, and exercise that which becomes us before God, as having so blessed a function the mind of God in this world, and care for those that seem to be outside our reach? But in truth to stand in this world in known and near relationship with a Saviour God, with One that we know, at once brings before us also those that are outside. Christianity fosters no spirit of harsh: unruly independence. And what then becomes us in respect of them? Prayer, intercession, even for the highest, let them be kings or in eminence; they need it most. Nothing but the strong sense of the infinite blessing of the place that grace has given us could lead to or keep up such prayer. But sometimes we are apt to settle down in the enjoyment of the grace, without reflecting on that which becomes us as to those outside it. From pre-occupation within, how often we forget those without!

But the reason goes deeper. "For this is good and acceptable in the sight of God our Saviour; who desires that all men should be saved:" speaking now of His gracious willingness. Not His counsels but His nature rises before us. We must be blind if we fail to see that a great point in these epistles is the good and loving nature of God, that would have us look at all men without exception. It is another thine, how far the counsels of God work, how far the effectual work of His grace is applied; but nothing alters God's nature. And this is true both in the spirit of grace that becomes the saints, and also in their zealous care for the glory of God. Hence he says: "There is one God, and one mediator between God and men." This is always the ground and character of the First and Second of Timothy. It is not the Father and His family; it is God and man. And it is not merely God as He once dealt with Israel, for then this Mediator was not. There was a promise, but the Mediator of grace was not come. But now, apart from the heavenly relations that are ours, and much that we know and enjoy by the Holy Ghost in our hearts here below, there is this that needs to be looked after and maintained, that is, the public character if we may so speak of the Christian, and that which belongs to him thus broadly before men. It is the testimony of God as a Saviour God, of a God that has to do with men. Accordingly He has revealed Himself in a Mediator. Thus he speaks of Him: "There is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, the testimony in its own season. Whereunto I was appointed a preacher and an apostle (I speak the truth in Christ, and lie not), a teacher of Gentiles in faith and truth."

His general exhortation is pursued, but still in view of the due and decent outward order, of that which met the eye even of an unconverted person. "I will therefore that the men" that is, not women "that the men pray in every place, lifting up holy hands, without wrath and disputing." There are occasions and places where it would be wholly unsuitable for women to speak, but as to men they pray everywhere. There is no place where it is not in season, but let it be "without wrath and disputing." or "reasoning." Either would be altogether opposed to the spirit of prayer. Prayer is the expression of dependence on God; and wrangling on the one hand, and all angry feeling on the other, even supposing it might have some righteousness about it, still are unsuitable to prayer. Thus, what may have its place may really be uncomely in drawing near to God. A spirit of reasoning would be quite as out of place.

But with regard to woman he says, "In like manner also, that the women adorn themselves in orderly guise, with modesty and sobriety; not with plaits and gold, or pearls, or costly array." It does not matter what may be the particular taste and habits of the day or of the country, the Christian woman, as much as the Christian man, ought to be above the age, and unlike the world. And indeed it is this very want that he here takes occasion to connect with Christianity itself in its outward order before man; so that we may truly desire that our Saviour God should not lose, as it were, His character in and by His people; for this is the great point that the apostle is so full of in these epistles. Such is the way in which a woman can contribute to a right and godly testimony as well as a man.

But he pursues it a little more. He says, "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man." In truth he really goes somewhat beyond this. A woman might say, "I do not usurp authority; I only exercise it." But this precisely is what is wrong. It is forbidden to be exercised. Nothing therefore can be more exclusive. It does not matter, if the man may be weak and the woman strong; it would have been better they had thought of this before they became husband and wife. But even thus no excuse avails; the woman is not to exercise authority over the man; nor (need I add?) in any other relationship. For this he traces things to their roots. "Adam was first formed, then Eve. And Adam was not deceived, but the woman being quite deceived was in transgression." That is, he decides things with that marvellous power which God gave him beyond any of the other apostles of tracking the stream to its source, both in man and to God; and this ruling of the case he deduces from the unquestionable facts of the beginning of divine history as to the man and woman. The man was not deceived, in a certain sense: so much the worse; he was a bold sinner. The woman was weak and misled by the serpent; the man deliberately did what he did with his eyes open. Adam sinned against God knowingly. Of course it was dreadful and ruinous; nevertheless this shows the difference in their character from the outset. Men as a class are not so liable to be deceived as woman She is more open to be taken in by appearance. The man may be ruder and worse bolder in his sin, but still the Lord remembers this even to the last. At the same time the apostle mingles this with that which is the lot of women here below: "But she shall be preserved in childbearing, if they continue in faith and charity and holiness with sobriety." It is not merely if "she," but if "they" continue. How serious is the word for both man and woman! In the government of God He mingles the most solemn things with that which is the most thoroughly personal, showing how He would have the conscience exercised, and jealous care even on such a matter as this. I do not agree with those who refer the childbearing to the Incarnation.

And now he comes (1 Timothy 3:1-16), not so much to comely order as to the outside, or as to the relation of man and woman, but to the ordinary governments and helps of the saints. He takes up what was of a graver kind, and touching more on spiritual things, namely, bishops (or elders); then deacons; and this leads him naturally to the house of God. "Faithful is the word, If any one aspireth to oversight, he desireth a good work. The overseer then must be blameless, husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity." It is plain that this is not at all a question of spiritual gift. One might be endowed with a good gift and yet not have a well-regulated house. Perhaps the wife might not behave properly, or the children be unruly: no matter what his gift, if the wife, or the family were a dishonour, he could not be an overseer (for this is the simple and true meaning of bishop").

In early days persons were brought in to the confession of Christ who had been Pagans, and trained up in its habits. Some of these had more than one wife. A true and gifted Christian one might be; but if such were his unhappy position, he was precluded from exercising formal oversight. The evil of polygamy could not be corrected at that time by strong measures. (Since then in Christendom it is dealt with as criminal.) To dismiss his wives would be wrong. But the Holy Spirit by such an injunction applied a principle which was destined to undermine, as in fact it did undermine, polygamy in every form. There was a manifest censure conveyed in the fact, that a man with two or more wives could not be set in the charge of elder or deacon. A man was not refused as a confessor of Christ, nor was he forbidden to preach the gospel, because such might have been his sad circumstances at home. If the Lord called him by His grace, or gave him as a gift to the church, the church bowed, But an elder or bishop was to be one that not only had a suitable gift for his work, but also in the family or in his circumstances must be free from all appearance of scandal on the name of the Lord. He must have a good report, and be morally irreproachable in himself and his household. There might be trial or sorrow, few families were without both; but what is spoken of here is something that damaged the public repute of the. assembly. For this very reason the grand point for local oversight was moral weight. It was not only the ability to inform, counsel, or rebuke, but in order to do all this efficiently a certain godly influence proved at home and abroad. In the practical difficulties with which an elder or bishop would be called to interfere continually in an assembly, there should never be room for those whose conduct might be in question to point to flaws in his own home, or in his own open life and spirit. Thus wisely and holily did the Spirit demand that he should be a person of good report himself, that neither past ways nor present habits should in the least degree compromise the office; and again, with a stainless reputation as well as a man of some spiritual experience in his family "one that ruleth well his own house, having his children in subjection with all gravity; not a novice, lest being lifted up with pride he fall into the condemnation of the devil." These things would not apply to a man's ministry in the word. A Christian may begin to preach almost as soon as he believed the word of truth, the gospel of salvation; but for one to be clothed with a public and responsible place as elder in an assembly is another thing altogether.

As a rule the apostle never appointed persons elders directly after they were converted. A certain time was needful for the Spirit of God to work in the soul, and discipline them in the midst of their brethren. They would then and thus manifest certain capabilities and moral qualities, and acquire weight, which would make them respected and valued, besides gaining experience in godly care for the well-being of the saints of God. All these things, where there were circumstantial requisites, relative and personal suitability, would mark out a person for this office.

Besides, though this is not said here, in order to be an overseer, one must be appointed by a valid authority; and the only one recognised by Scripture is an apostle or an apostolic delegate. Thus the Christians that a superficial. observer of the present day might tax with inattention to godly order in these respects are in truth those alone who are really adhering to it. For manifestly to set up men in such a position of charge without a proper validating authority is really to vitiate all in its very springs. Those who refuse to exceed their powers are clearly in the right, not those who imitate the apostles without warrant from the Lord. I am perfectly satisfied therefore that those now gathered to His name have been mercifully and truly led of God in not presuming to appoint elders or bishops. They do not possess the needful authority more than others; and there they stop, using, and blessing God for, such things as they have. Appointment must always raise the question, who they are that appoint. And it is impossible for an honest man of intelligence to find a scriptural answer, so as to sanction those who pretend to ordain, or those who claim to be duly ordained, in Christendom. There was no difficulty in primitive days. Here indeed (if we except a debatable allusion in another place) the apostle does not touch the subject of appointment as he does to Titus. He merely puts before Timothy the qualities requisite for both the local charges.

After the overseers he turns to the deacons. "Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved." The modern deacon in the larger and national bodies has no resemblance to this, and is indeed an unmeaning form. It is a mere noviciate for the so-called presbyters who compose the body of the clergy. Of old no inexperienced man ought to have been in such a position. Even though it was a function about outward things, still they were to be first proved. "Then let them use the office of a deacon, being found blameless. Even so must their wives be grave." It is plain on the face of it that this is more particularly insisted on for the deacons than for the elders. The reason was, that as the deacons had to do more with externals, there was greater danger of their wives making mischief and heart-burning. They might interfere with these matters, which we know are apt to gender strife, as they cast a gloom over the Pentecostal Church at an early day. There was not the same temptation for the wives of the elders or overseers. Hence it is written here, "Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife." In this we find the same thing as was said of the elders: both must rule their children and their own houses well. "For they that have served well purchase to themselves a good degree, and much boldness in faith which is in Christ Jesus."

Then the apostle sums up these regulations, and says, These things write I unto thee, hoping to come unto thee shortly: but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God," (may we, too, profit by his words, beloved brethren!) "which is the church of the living God, the pillar and ground of the truth." The church is the guardian of the truth, its sole responsible witness on the earth. The church owes all in the grace of our Lord Jesus to the truth. It may not be competent to define the truth: inspired men have done so. At the same time it is bound to hold forth God's word as the truth, and to allow nothing inconsistent with it in the doctrine or ways of the assembly. For we are called to be a manifestation of the truth before the world, even of that which goes beyond that of which the church is the embodiment. The acts done should always be an expression of the truth. It is a most important duty, therefore, and one requiring continual watchfulness. God alone can vouchsafe or keep it good.

Truly, there are often difficulties that arise in the church of God, and prudence might suggest many plans to meet the difficulty; but then it is the house of God, not merely the house of the prudent or the good. It is a divine institution. It has nothing in common with well-intentioned men doing their best. Let the matter be ever so simple, whether it be a question of discipline or order, it should express the truth of God applied to the case. This shows the exceeding solemnity of either advising or resisting any course that might be the will of God in any particular matter. Excellent desires, zeal, honesty, are in no way sufficient for the purpose. God can employ the most feeble member of the assembly; but still ordinarily one looks for better guides. One might expect that while God would give no allowance to a man presuming on gift or experience, because the moment you begin to assume to yourself or to others, there is danger, but nevertheless, surely one might expect that God would, by suitable means, bring out that which is wholesome, and true, and godly in short, what would express His own mind on any given subject.

These are among the reasons why the apostle maintains it here. We have it viewed in its outward comely order in this world, but the principle of the maintenance of this, and nothing less than this, always remains true. No renewed state gives any reason for abandoning it. The great thing is never to let details swamp the principle. There is always a way for those who, consciously weak, distrust themselves; and this is to wait, to refuse to act until God shows His way. Faith waits till it gets a distinct word from God. No doubt it is hard to be at one's wits' end, but it is a good thing for the soul. So here: he bids Timothy to take heed to these things, in case he himself tarried.

And what is that truth especially which characterizes the church? This is another instance of the tone of the epistle. "Without controversy great is the mystery of godliness." Mark the expression "mystery of godliness," or piety. It is not simply the mystery of Christ in the church, but the "mystery of godliness." "God* was manifested in flesh, was justified in Spirit, was seen of angels, was preached among Gentiles, was believed on in [the] world, was received up in glory." It is not God reigning over a people here below. This was no mystery, but the wonted expectation of all Israel, indeed, of saints before Israel. They expected the Messiah, the Redeemer to come, the One that would make good the promises of God. But now "God was manifested in flesh, was justified in Spirit." The power of the Holy Ghost had shown itself all through His life, had been proved to the uttermost in His death, and now marked Him out as Son of God in resurrection. He was "seen of angels," not of man alone; He was "preached among Gentiles," instead of being found on a throne amongst the Jews; He was "believed on in the world," instead of manifestly governing it by power. Another state of things altogether is present: it is Christianity; but Christianity viewed in the person of Christ Himself, in the grand bearings of His own person and His work; not as forming a heavenly body, nor even pursuing the special privileges of the habitation of God through the Spirit; but laying the foundation for the house of God, as the scene and support of His truth and moral order before the world. The whole matter is closed by Jesus, not only "believed on in the world," but "received up in glory."

* Cod. Sin. () agrees with the great authorities which give ὅς , "who" (or others, ὅ , "which") instead of Θεός , "God."

Now what is the reason why this is brought in here? It seems to be set in contrast with the speculations of men (1 Timothy 4:1-16) who wanted to interweave with Christianity certain dreams of a fancied spirituality above the gospel. What was this scheme? They fancied that the gospel would be a still better system if the converts would eat no meat; if they would not marry, and so on. This was their notion of bringing in some "higher life," superior to anything that the apostles had taught How does he meet them? He shows here the "mystery of godliness;" but along with this, and immediately after it, he brings in the most necessary fundamental truth. This is the point that has much struck my mind in speaking of 1 Timothy at this time.

That is to say, there is a combination of God's revelation in Christ, in most essential and even lofty features, with the plainest and simplest truth of God as to creation. Now, you will find that the way in which false doctrine enters habitually is in contrast with this. Men thus break down, who despise common duties; they are far too good or too great for occupying themselves with the homely things that become a Christian man or woman. They may perhaps weave the love of Christ (we will suppose) into some high-flown speculations; but they set aside that which connects itself every day with moral propriety. Oh, how often this has been the case! how one could easily recount one name after another, if it would become any so to do! Such then is the way in which error is prone to show itself. The man who most of all brings out what is heavenly and divine is he who should be devoted and obedient in the simplest duties of every day. This very epistle is the witness of it. Whereas the moment one sanctions the principle of making little of the family relations, setting aside duty, neglecting it personally, and making it even a boast to do so, as if jealousy for the Lord's glory were mere legalism, the result will be that, while they set aside the common claims of every day's duty, the conscience is ruined, and shipwreck of the faith is inevitable. They first cast aside a good conscience, and then the faith itself comes to nothing.

Thus the apostle brings the reader into close juxtaposition with the mystery of godliness, or, as it is emphatically called, the mystery of piety. The glorious person of Christ is traced through from His manifestation in flesh, or incarnation, until He is beheld "received up in glory." The work of God proceeds in the church on earth founded on this. In contrast with it 1 Timothy 4:1-16 follows up: "But the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons; in hypocrisy of liars, cauterised in their own conscience, forbidding to marry, [bidding] to abstain from meats, which God created to be received with thanksgiving of those that are faithful and know the truth." Some necessary changes are here made, so as to convey what seems to me the meaning. Then he proceeds: "For every creature of God is good," etc. We can hardly descend to anything lowlier than this.

But these airy speculators had completely forgotten God. They despised the simple self-evident truth that every creature of God is good. So, too, we see that they put a disparagement on the basis of family life, and the social system marriage. Not to marry through devotedness to God's work may be right and most blessed; but here it was a pretension to superior sanctity. As a principle and practice, Christian people were urged not to marry at all. Now the moment that this ground is taken, the same apostle who tells us what he believed to be the best thing. (namely, to be free from fresh ties, so as to care only for the Lord), defends resolutely the sanctity of marriage, and resents the blow struck at the creatures of God. It was really a slight of His outward love, and of His providential arrangements. Danger threatens wherever there is a virtual setting aside of God's rights, no matter what the plea. Oriental philosophy, which tinctured some of the Greeks, fostered these high soarings of men. As usual, Paul brings in God, and the dream is dissipated. The moment you use anything so as to set aside the plain duty of every day, you prove yourself to be losing the faith, to have slipped from a good conscience, to have fallen a victim to the enemy's deceits; and what will be the end of it?

The apostle then gives personal counsel to Timothy, of a very salutary character. As he also desires that none should despise his youth, so he urges that he should be a model of the believers, in word, conversation, love, faith, and purity. He was to give himself to reading, to exhortation, to teaching, and not to neglect his gift, given him through prophecy, in the imposition of the hands of the presbytery or elderhood. Nothing simpler, nor more wholesome. It might have been thought that one so specially endowed as Timothy was not called to occupy himself thus, and be wholly in them, that his profiting should appear to all. But no; grace and gift create a corresponding responsibility, instead of absolving from it. Timothy must give heed to himself, as well as to the teaching; and he must continue in them, instead of relaxing after a rigorous beginning. Depend upon it that those who seek to give out had better take care that they take in; that both labourers and those laboured amongst may ever grow in the truth. Doing thus, Timothy would save both himself and those that heard him.

In 1 Timothy 5:1-25 the apostle gives needful directions to Timothy as regards an elder. He was not to be rebuked sharply, but to be entreated as a father. Undoubtedly Timothy stood in a prominent place of trust and service; but this gave no exemption from the comeliness that becomes every one especially a young man. The apostle had maintained his post of honour in the preceding chapter; now he will not let him forget the due consideration of others. How often does over-frankness drop words which rankle in the memory of an elder, easily floated over when love flows freely, but when it ebbs, an occasion of shipwreck! Again, "younger men as brethren; the elder women as mothers; the younger as sisters, with all purity." Nothing more beautiful, more tender, more holy; nothing more calculated to edify and cement the saints to the glory of God, whilst His wisdom enters into all circumstances with an easy elasticity which is characteristic of His grace.

So too we find divinely-furnished regulations as to those who ought to be chargeable to the assembly what was right in the case of the younger widows what was desirable as to younger women in general; and then again the obligations toward elders, not now when faulty, but in their ordinary functions and service. "Let the elders that preside well be counted worthy of double honour, especially they who labour in the word and doctrine." But what if they were charged with wrong? "Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear." Prejudice and partiality must be eschewed at all cost. Finally, care, must be taken to avoid any compromise of the name of the Lord. Thus the well-known sign of blessing in the outward act of laying on hands was to be done circumspectly. "Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure."

There is condescension even to so small a point seemingly as to tell him not to be a water-drinker. It would seem that Timothy's scrupulous conscience felt the dreadful habits of those times and lands so as to bring him into bondage but the apostle, not in a mere private note, but in the body of the inspired letter itself, sets aside his scruples, and bids him "use a little wine for thy stomach's sake and thine often infirmities." I am aware that men have cavilled at this, yielding to their own thoughts of what they deem fit subjects for the pen of inspiration; but if we exclude anything whatever from the range of the Spirit of God, we make it to be merely a question of the will of man. And what must issue from this? There is nothing either too great or too little for the Holy Spirit. Is there anything that may not, that ought not, to be a question of doing God's will? Thus, if a person takes wine, or anything else, except to please God, and is not in danger on the score of morality, certainly he has lost all adequate sense of his own place as a witness of the glory of God. How happy ought we to be that God gives us perfect liberty! only let us see to it that we use it solely for His praise.

In the last chapter (1 Timothy 6:1-21) comes the question of servants and their masters, which also it was important to regulate; for we all know that a servant might turn to a selfish account that his master and himself were brethren in Christ. It is all very well for the master to say so; and certainly he should never act without bearing in mind his own spiritual relationship to his servant; but I do not think it becomes a servant to say "brother" to his master. My business is to know him as my master. No doubt it would be grace on his part to own me as his brother. Everything therefore where grace is at work will be found to have its blessed place. Whoever thought differently (and such have never been wanting) was puffed up, and could only suggest evil.

Then he touches on the value of piety with a contented mind in contrast with the love of money, and its various snares in this age as in all that are past. These things will be found dealt with successively, until at last the apostle calls on the man of God to flee these things himself, and to pursue the path of righteousness, etc., as well as strive in the good combat of faith; otherwise a man of God was in no degree free from danger. He was to lay hold of eternal life, to which he had been called, and had confessed the good confession before many witnesses, and this in view of the great event which will display our fidelity or the lack of it the appearing of our Lord Jesus Christ, which in its own time the blessed and only Potentate shall show. At the same time he calls on him to charge them that are rich neither to be high-minded nor rely on aught so uncertain. What would give weight to the charge? That he was above such desires himself, trusting in the living God, who affords us all things richly for enjoyment. Let them be rich in good works, liberal in distributing, ready to communicate, laying up for themselves a good foundation for the future, that they may lay hold of what is really life. "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of false-named knowledge, which some professing have erred concerning the faith. Grace be with thee."