Paul
here foretels, I. A dreadful apostasy, ver. 1-3. II. He treats of Christian
liberty, ver. 4, 5. III. He gives Timothy divers directions with respect to
himself, his doctrine, and the people under his care, ver. 6, to the end.
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Apostasy
Foretold; Christian Liberty.
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A. D. 64.
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1 Now the Spirit speaketh expressly, that in
the latter times some shall depart from the faith, giving heed to seducing
spirits, and doctrines of devils; 2 Speaking lies in hypocrisy;
having their conscience seared with a hot iron; 3 Forbidding to
marry, and commanding to abstain from meats, which God hath created
to be received with thanksgiving of them which believe and know the
truth. 4 For every creature of God is good, and nothing
to be refused, if it be received with thanksgiving: 5 For it is
sanctified by the word of God and prayer.
We have here a prophecy of the apostasy of the latter times, which he had
spoken of as a thing expected and taken for granted among Christians, 2
Thess. ii.
I. In the close of the foregoing chapter, we had the mystery of godliness
summed up; and therefore very fitly, in the beginning of this chapter, we
have the mystery of iniquity summed up: The Spirit speaks expressly that
in the latter times some shall depart from the faith; whether he means
the Spirit in the Old Testament, or the Spirit in the prophets of the New
Testament, or both. The prophecies concerning antichrist, as well as the
prophecies concerning Christ, came from the Spirit. The Spirit in both spoke
expressly of a general apostasy from the faith of Christ and the pure
worship of God. This should come in the latter times, during the
Christian dispensation, for these are called the latter days; in the
following ages of the church, for the mystery of iniquity now began to work.
Some shall depart from the faith, or there shall be an apostasy from
the faith. Some, not all; for in the worst of times God will have a remnant,
according to the election of grace. They shall depart from the faith,
the faith delivered to the saints (Jude 3), which was delivered at once, the
sound doctrine of the gospel. Giving heed to seducing spirits, men
who pretended to the Spirit, but were not really guided by the Spirit, 1
John iv. 1. Beloved, believe not every spirit, every one who pretends
to the Spirit. Now here observe,
1. One of the great instances of the apostasy, namely, giving heed to
doctrines of demons, or concerning demons; that is, those doctrines which
teach the worship of saints and angels, as a middle sort of deities, between
the immortal God and mortal men, such as the heathen called demons, and
worshipped under that notion. Now this plainly agrees to the church of Rome,
and it was one of the first steps towards that great apostasy, the
enshrining of the relics of martyrs, paying divine honours to them, erecting
altars, burning incense, consecrating images and temples, and making prayers
and praises to the honour of saints departed. This demon-worship is paganism
revived, the image of the first beast.
2. The instruments of promoting and propagating this apostasy and delusion.
(1.) It will be done by hypocrisy of those that speak lies, the agents and
emissaries of Satan, who promote these delusions by lies and forgeries and
pretended miracles, v. 2. It is done by their hypocrisy, professing
honour to Christ, and yet at the same time fighting against all his anointed
offices, and corrupting or profaning all his ordinances. This respects also
the hypocrisy of those who have their consciences seared with a red-hot
iron, who are perfectly lost to the very first principles of virtue and
moral honesty. If men had not their consciences seared as with a hot iron,
they could never maintain a power to dispense with oaths for the good of the
catholic cause, could never maintain that no faith is to be kept with
heretics, could never divest themselves of all remains of humanity and
compassion, and clothe themselves with the most barbarous cruelty, under
pretence of promoting the interest of the church. (2.) Another part of their
character is that they forbid to marry, forbid their clergy to marry, and
speak very reproachfully of marriage, though an ordinance of God; and that
they command to abstain from meats, and place religion in such
abstinence at certain times and seasons, only to exercise a tyranny over the
consciences of men.
3. On the whole observe, (1.) The apostasy of the latter times should not
surprise us, because it was expressly foretold by the Spirit. (2.) The
Spirit is God, otherwise he could not certainly foresee such distant events,
which as to us are uncertain and contingent, depending on the tempers,
humours, and lusts of men. (3.) The difference between the predictions of
the Spirit and the oracles of the heathen is remarkable; the Spirit speaks
expressly, but the oracles of the heathen were always doubtful and
uncertain. (4.) It is comfortable to think that in such general apostasies
all are not carried away, but only some. (5.) It is common for seducers and
deceivers to pretend to the Spirit, which is a strong presumption that all
are convinced that this is the most likely to work in us an approbation of
what pretends to come from the Spirit. (6.) Men must be hardened, and their
consciences seared, before they can depart from the faith, and draw in
others to side with them. (7.) It is a sign that men have departed from the
faith when they will command what God has forbidden, such as saint and angel
or demon-worship; and forbid what God has allowed or commanded, such as
marriage and meats.
II. Having mentioned their hypocritical fastings, the apostle takes occasion
to lay down the doctrine of the Christian liberty, which we enjoy under the
gospel, of using God's good creatures,--that, whereas under the law there
was a distinction of meats between clean and unclean (such sorts of flesh
they might eat, and such they might not eat), all this is now taken away;
and we are to call nothing common or unclean, Acts x. 15. Here observe, 1.
We are to look upon our food as that which God has created; we have it from
him, and therefore must use it for him. 2. God, in making those things, had
a special regard to those who believe and know the truth, to good
Christians, who have a covenant right to the creatures, whereas others have
only a common right. 3. What God has created is to be received with
thanksgiving. We must not refuse the gifts of God's bounty, nor be
scrupulous in making differences where God has made none; but receive them,
and be thankful, acknowledging the power of God the Maker of them, and the
bounty of God the giver of them: Every creature of God is good, and
nothing to be refused, v. 4. This plainly sets us at liberty from
all the distinctions of meats appointed by the ceremonial law, as
particularly that of swine's flesh, which the Jews were forbidden to eat,
but which is allowed to us Christians, by this rule, Every creature of
God is good, &c. Observe, God's good creatures are then good, and
doubly sweet to us, when they are received with thanksgiving.--For it is
sanctified by the word of God and prayer, v. 5. It is a desirable
thing to have a sanctified use of our creature-comforts. Now they are
sanctified to us, (1.) By the word of God; not only his permission, allowing
us the liberty of the use of these things, but his promise to feed us with
food convenient for us. This gives us a sanctified use of our
creature-comforts. (2.) By prayer, which blesses our meat to us. The word of
God and prayer must be brought to our common actions and affairs, and then
we do all in faith. Here observe, [1.] Every creature is God's, for he made
all. Every beast in the forest is mine (says God), and the cattle
upon a thousand hills. I know all the fowls of the mountains, and the wild
beasts of the field are mine, Ps. l. 10, 11. [2.] Every creature of God
is good: when the blessed God took a survey of all his works, God saw all
that was made, and, behold, it was very good, Gen. i. 31. [3.] The blessing
of God makes every creature nourishing to us; man lives not by bread alone,
but by every word that proceeds out of the mouth of God (Matt. iv. 4), and
therefore nothing ought to be refused. [4.] We ought therefore to ask his
blessing by prayer, and so to sanctify the creatures we receive by prayer.
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Exhortation
to Godliness; Exhortation to Ministerial Duties.
A. D. 64.
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6 If thou put the brethren in remembrance of
these things, thou shalt be a good minister of Jesus Christ, nourished up in
the words of faith and of good doctrine, whereunto thou hast attained.
7 But refuse profane and old wives' fables, and exercise thyself rather
unto godliness. 8 For bodily exercise profiteth little: but
godliness is profitable unto all things, having promise of the life that now
is, and of that which is to come. 9 This is a faithful
saying and worthy of all acceptation. 10 For therefore we both
labour and suffer reproach, because we trust in the living God, who is the
Saviour of all men, specially of those that believe. 11 These
things command and teach. 12 Let no man despise thy youth; but
be thou an example of the believers, in word, in conversation, in charity,
in spirit, in faith, in purity. 13 Till I come, give attendance
to reading, to exhortation, to doctrine. 14 Neglect not the gift
that is in thee, which was given thee by prophecy, with the laying on of the
hands of the presbytery. 15 Meditate upon these things; give
thyself wholly to them; that thy profiting may appear to all. 16
Take heed unto thyself, and unto the doctrine; continue in them: for in
doing this thou shalt both save thyself, and them that hear thee.
The apostle would have Timothy to instil into the minds of Christians such
sentiments as might prevent their being seduced by the judaizing teachers.
Observe, Those are good ministers of Jesus Christ who are diligent in their
work; not that study to advance new notions, but that put the brethren in
remembrance of those things which they have received and heard. Wherefore I
will not be negligent to put you always in remembrance of these things,
though you knew them, 2 Pet. i. 12. And elsewhere, I stir up your
pure minds by way of remembrance, 2 Pet. iii. 1. And, says the apostle
Jude, I will therefore put you in remembrance, Jude 5. You see that
the apostles and apostolical men reckoned it a main part of their work to
put their hearers in remembrance; for we are apt to forget, and slow to
learn and remember, the things of God.--Nourished up in the words of
faith and good doctrine, whereunto thou hast attained. Observe, 1. Even
ministers themselves have need to be growing and increasing in the knowledge
of Christ and his doctrine: they must be nourished up in the words of faith.
2. The best way for ministers to grow in knowledge and faith is to put the
brethren in remembrance; while we teach others, we teach ourselves. 3. Those
whom ministers teach are brethren, and are to be treated like brethren; for
ministers are not lords of God's heritage.
I. Godliness is here pressed upon him and others: Refuse profane and old
wives' sayings, v. 7, 8, The Jewish traditions, which some people
fill their heads with, have nothing to do with them. But exercise thyself
rather unto godliness; that is, mind practical religion. Those who would
be godly must exercise themselves unto godliness; it requires a constant
exercise. The reason is taken from the fain of godliness; bodily exercise
profits little, or for a little time. Abstinence from meats and
marriage, and the like, though they pass for acts of mortification and
self-denial, yet profit little, they turn to little account. What will it
avail us to mortify the body if we do not mortify sin? Observe, 1. There is
a great deal to be got by godliness; it will be of use to us in the whole of
our life, for it has the promise of the life that now is, and of that
which is to come. 2. The gain of godliness lies much in the promise: and
the promises made to godly people relate to the life that now is, but
especially they relate to the life that is to come. Under the Old Testament
the promises were mostly of temporal blessings, but under the New Testament
of spiritual and eternal blessings. If godly people have but little of the
good things of the life that now is, yet it shall be made up to them in the
good things of the life that is to come. 3. There were profane and old
wives' fables in the days of the apostles; and Timothy, though an excellent
man, was not above such a word of advice, Refuse profane, &c. 4.
It is not enough that we refuse profane and old wives' fables, but we must
exercise ourselves to godliness; we must not only cease to do evil, but we
must learn to do well (Isa. i. 16, 17), and we must make a practice of
exercising ourselves to godliness. And, 5. Those who are truly godly shall
not be losers at last, whatever becomes of those who content themselves with
bodily exercise, for godliness has the promise, &c.
II. The encouragement which we have to proceed in the ways of godliness, and
to exercise ourselves to it, notwithstanding the difficulties and
discouragements that we meet with in it. He had said (v. 8) that it is
profitable for all things, having the promise of the life which now is.
But the question is, Will the profit balance the loss? For, if it will not,
it is not profit. Yes, we are sure it will. Here is another of Paul's
faithful sayings, worthy of all acceptation--that all our labours and losses
in the service of God and the work of religion will be abundantly
recompensed, so that though we lose for Christ we shall not lose by him. Therefore
we labour and suffer reproach, because we trust in the living God, v.
10. Observe,
1. Godly people must labour and expect reproach; they must do well, and yet
expect at the same time to suffer ill: toil and trouble are to be expected
by us in this world, not only as men, but as saints.
2. Those who labour and suffer reproach in the service of God and the work
of religion may depend upon the living God that they shall not lose by it.
Let this encourage them, We trust in the living God. The
consideration of this, that the God who has undertaken to be our pay-master
is the living God, who does himself live for ever and is the fountain of
life to all who serve him, should encourage us in all our services and in
all our sufferings for him, especially considering that he is the Saviour
of all men. (1.) By his providences he protects the persons, and
prolongs the lives, of the children of men. (2.) He has a general good-will
to the eternal salvation of all men thus far that he is not willing that any
should perish, but that all should come to repentance. He desires not the
death of sinners; he is thus far the Saviour of all men that none are left
in the same desperate condition that fallen angels are in. Now, if he be
thus the Saviour of all men, we may hence infer that much more he will be
the rewarder of those who seek and serve him; if he has such a good-will for
all his creatures, much more will he provide well for those who are new
creatures, who are born again. He is the Saviour of all men, but especially
of those that believe; and the salvation he has in store for those that
believe is sufficient to recompense them for all their services and
sufferings. Here we see, [1.] The life of a Christian is a life of labour
and suffering: We labour and suffer. [2.] The best we can expect to
suffer in the present life is reproach for our well-doing, for our work of
faith and labour of love. [3.] True Christians trust in the living God; for
cursed is the man that trusts in man, or in any but the living God; and
those that trust in him shall never be ashamed. Trust in him at all
times. [4.] God is the general Saviour of all men, as he has put them
into a salvable state; but he is in a particular manner the Saviour of true
believers; there is then a general and a special redemption.
III. He concludes the chapter with an exhortation to Timothy,
1. To command and teach these things that he had now been teaching
him. "Command them to exercise themselves unto godliness, teach them
the profit of it, and that if they serve God they serve one who will be sure
to bear them out."
2. To conduct himself with that gravity and prudence which might gain him
respect, notwithstanding his youth: "Let no man despise thy youth;
that is, give no man an occasion to despise thy youth." Men's youth
will not be despised if they do not by youthful vanities and follies make
themselves despicable; and this men may do who are old, who may therefore
thank themselves if they be despised.
3. To confirm his doctrine by a good example: Be thou an example of the
believers, &c. Observe, Those who teach by their doctrine must teach
by their live, else they pull down with one hand what they build up with the
other: they must be examples both in word and conversation. Their
discourse must be edifying, and this will be a good example: their
conversation must be strict, and this will be a good example: they must be
examples in charity, or love to God and all good men, examples in
spirit, that is, in spiritual-mindedness, in spiritual worship,--in
faith, that is, in the profession of Christian faith,--and in purity
or chastity.
4. He charges him to study hard: Till I come, give attendance to reading,
to exhortation, to doctrine, to meditation upon these things, v.
13. Though Timothy had extraordinary gifts, yet he must use ordinary means.
Or it may be meant of the public reading of the scriptures; he must read
and exhort, that is, read and expound, read and press what he read upon
them; he must expound it both by way of exhortation and by way of doctrine;
he must teach them both what to do and what to believe. Observe, (1.)
Ministers must teach and command the things that they are themselves taught
and commanded to do; they must teach people to observe all things whatsoever
Christ has commanded, Matt. xxviii. 20. (2.) The best way for ministers to
avoid being despised is to teach and practise the things that are given them
in charge. No wonder if ministers are despised who do not teach these
things, or who, instead of being examples of good to believers, act directly
contrary to the doctrines they preach; for ministers are to be ensamples of
their flock. (3.) Those ministers that are the best accomplished for their
work must yet mind their studies, that they may be improving in knowledge;
and they must mind also their work; they are to give attendance to reading,
to exhortation, to doctrine.
5. He charges him to beware of negligence: Neglect not the gift that is
in thee, v. 14. The gifts of God will wither if they be
neglected. It may be understood either of the office to which he was
advanced, or of his qualifications for that office; if of the former, it was
ordination in an ordinary way; if of the latter, it was extraordinary. It
seems to be the former, for it was by laying on of hands, &c.
Here see the scripture-way of ordination: it was by the laying on of hands,
and the laying on of the hands of the presbytery. Observe, Timothy was
ordained by men in office. It was an extraordinary gift that we read of
elsewhere as being conferred on him by the laying on of Paul's hands, but he
was invested in the office of the ministry by the laying on of the hands of
the presbytery. (1.) We may note, The office of the ministry is a gift, it
is the gift of Christ; when he ascended on high, he received gifts for men,
and he gave some apostles, and some pastors and teachers (Eph. iv. 8, 11),
and this was a very kind gift to his church. (2.) Ministers ought not to
neglect the gift bestowed upon them, whether by gift we are here to
understand the office of the ministry or the qualifications for the office;
neither the one nor the other must be neglected. (3.) Though there was a
prophecy in the case of Timothy (the gift was given by prophecy), yet this
was accompanied by the laying on of the hands of the presbytery, that is, a
number of presbyters; the office was conveyed to him this way; and I should
think here is a sufficient warrant for ordination by presbyters, since it
does not appear that Paul was concerned in Timothy's ordination. It is true,
extraordinary gifts were conferred on him by the laying on of the apostle's
hands (2 Tim. i. 6), but, if he was concerned in his ordination, the
presbytery was not excluded, for that is particularly mentioned, whence it
seems pretty evident that the presbytery have the inherent power of
ordination.
6. Having this work committed to him, he must give himself wholly to
it: "Be wholly in those things, that thy profiting may appear."
He was a wise knowing man, and yet must still be profiting, and make it
appear that he improved in knowledge. Observe, (1.) Ministers are to be much
in meditation. They are to consider beforehand how and what they must speak.
They are to meditate on the great trust committed to them, on the worth and
value of immortal souls, and on the account they must give at the last. (2.)
Ministers must be wholly in these things, they must mind these things as
their principal work and business: Give thyself wholly to them. (3.)
By this means their profiting will appear in all things, as well a to all
persons; this is the way for them to profit in knowledge and grace, and also
to profit others.
7. He presses it upon him to be very cautious: "Take heed to thyself
and to the doctrine, consider what thou preachest; continue in them,
in the truths that thou hast received; and this will be the way to save
thyself, and those that hear thee." Observe, (1.) Ministers are
engaged in saving work, which makes it a good work. (2.) The care of
ministers should be in the first place to save themselves: "Save
thyself in the first place, so shalt thou be instrumental to save those that
hear thee." (3.) Ministers in preaching should aim at the salvation of
those that hear them, next to the salvation of their own souls. (4.) The
best way to answer both these ends is to take heed to ourselves, &c.
