PREDICTION OF A
DEPARTURE FROM THE
DUTY AS TO
The "mystery of iniquity" here alluded to, and already working
stands opposed to the "mystery of godliness" just mentioned
1. Now--Greek, "But." In contrast to the "mystery of godliness."
the Spirit--speaking by the prophets in the Church (whose prophecies
rested on those of the Old Testament,
Da 7:25; 8:23,
as also on those of Jesus in the New Testament,
and also by Paul himself,
(with whom accord
expressly--"in plain words." This shows that he refers to prophecies
of the Spirit then lying before him.
in the latter times--in the times following upon the times in
which he is now writing. Not some remote future, but times
immediately subsequent, the beginnings of the apostasy being
these are the forerunners of "the last days"
depart from the faith--The apostasy was to be within the Church, the
faithful one becoming the harlot. In
(written earlier), the apostasy of the Jews from God (joining the
heathen against Christianity) is the groundwork on which the prophecy
rises; whereas here, in the Pastoral Epistles, the prophecy is
connected with Gnostic errors, the seeds of which had already been sown
in the Church [AUBERLEN]
Apollonius Tyanæus, a heretic, came to Ephesus in the lifetime of
seducing spirits--working in the heretical teachers.
1Jo 4:2, 3, 6,
"the spirit of error," opposed to "the spirit of truth," "the Spirit"
which "speaketh" in the true prophets against them.
doctrines of devils--literally "teachings of (that is suggested by)
"wisdom . . . devilish";
2. Rather translate, "Through (literally, 'in'; the element
in which the apostasy has place) the hypocrisy of lying speakers";
this expresses the means through which "some shall (be led to)
depart from the faith," namely, the reigned sanctity of the seducers
having their conscience seared--Greek, "having their
own conscience," &c., that is, not only "speaking lies" to
others, but also having their own conscience seared.
Professing to lead others to holiness, their own conscience is
all the while defiled. Bad consciences always have recourse to
hypocrisy. As faith and a good conscience are joined
so hypocrisy (that is, unbelief,
Mt 24:5, 51;
and a bad conscience here. THEODORET
explains like English Version, "seared," as implying their
extreme insensibility; the effect of cauterizing being to deaden
sensation. The Greek, however, primarily means "branded" with
the consciousness of crimes committed against their better knowledge
and conscience, like so many scars burnt in by a branding iron: Compare
Tit 1:15; 3:11,
"condemned of himself." They are conscious of the brand within, and yet
with a hypocritical show of sanctity, they strive to seduce others. As
"a seal" is used in a good sense
so "a brand" in a bad sense. The image is taken from the branding of
3. Sensuality leads to false spiritualism. Their own inward
impurity is reflected in their eyes in the world without them, and
hence their asceticism
(Tit 1:14, 15)
[WIESINGER]. By a spurious spiritualism
which made moral perfection consist in abstinence from outward things,
they pretended to attain to a higher perfection.
1Co 7:8, 26, 38)
gave a seeming handle to their "forbidding marriage" (contrast
and the Old Testament distinction as to clean and unclean, gave a
pretext for teaching to "abstain from meats" (compare
Col 2:16, 17, 20-23).
As these Judaizing Gnostics combined the harlot or apostate Old
Testament Church with the beast
or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing
shall ultimately be combined with the open worldly-wise
anti-Christianity of the false prophet or beast
(1Ti 6:20, 21;
Austerity gained for them a show of sanctity while preaching false
EUSEBIUS [Ecclesiastical History, 4.29]
quotes from IRENÆUS [1.28] a statement that
Saturninus, Marcion, and the Encratites preached abstinence from
marriage and animal meats. Paul prophetically warns against such
notions, the seeds of which already were being sown
2Ti 2:17, 18).
to be received--Greek, "to be partaken of."
of them--literally, (created and designed) "for them," Though
all (even the unbelieving,
are partakers in these foods created by God, "they which believe" alone
fulfil God's design in creation by partaking of them with
thanksgiving; as opposed to those who abstain from them, or
in partaking of them, do not do so with thanksgiving. The
unbelieving have not the designed use of such foods by reason of their
"conscience being defiled"
The children of God alone "inherit the earth"; for obedience is the
necessary qualification (as it was in the original grant of the earth
to Adam), which they alone possess.
and know the truth--explanatory and defining who are "they which
believe." Translate as Greek, "and have full knowledge of
the truth" (see on
Thus he contradicts the assumption of superior knowledge and
higher moral perfection, put forward by the heretics, on the ground of
their abstinence from marriage and meats. "The truth" stands in
opposition to their "lies"
4, 5. Translate as Greek, "Because" (expressing a reason resting
on an objective fact; or, as here, a Scripture quotation)--"For"
(a reason resting on something subjective in the writer's mind).
every creature . . . good--
Ro 14:14, 20).
A refutation by anticipation of the Gnostic opposition to creation: the
seeds of which were now lurking latently in the Church. Judaism
1Co 10:25, 26)
was the starting-point of the error as to meats: Oriental Gnosis added
new elements. The old Gnostic heresy is now almost extinct; but its
remains in the celibacy of Rome's priesthood, and in its fasts from
animal meats, enjoined under the penalty of mortal sin, remain.
if . . . with thanksgiving--Meats, though pure in
themselves, become impure by being received with an unthankful mind
5. sanctified--"hallowed"; set apart as holy for the use of believing
men: separated from "the creature," which is under
the bondage of vanity and corruption
&c.). Just as in the Lord's Supper, the thanksgiving prayer sanctifies
the elements, separating them from their naturally alien position in
relation to the spiritual world, and transferring them to their true
relation to the new life. So in every use of the creature,
thanksgiving prayer has the same effect, and ought always to be used
(1Co 10:30, 31).
by the word of God and prayer--that is, "by means of
intercessory prayer" (so the Greek)--that is,
consecratory prayer in behalf
of "the creature" or food--that prayer mainly consisting of "the word of
God." The Apostolic Constitutions [7.49], give this ancient grace,
almost wholly consisting of Scripture, "Blessed art thou, O Lord, who
feedest me from my youth, who givest food to all flesh: Fill our hearts
with joy and gladness, that we, having all sufficiency, may abound unto
every good work in Christ Jesus our Lord, through whom glory, honour,
and might, be to thee for ever. Amen." In the case of inspired men, "the
word of God" would refer to their inspired prayers
but as Paul speaks in general, including uninspired men's thanksgiving
for meals, the "word of God" more probably refers to the
Scripture words used in thanksgiving prayers.
6. If thou put . . . in remembrance--rather as Greek, "If thou
suggest to (bring under the notice of) the brethren," &c.
these things--namely, the truths stated in
1Ti 4:4, 5,
in opposition to the errors foretold,
nourished up--The Greek is present, not
past: "continually being nourished in"
(2Ti 1:5; 3:14, 15).
the words of faith--rather, "the words of the faith" (compare
good doctrine--"the good teaching." Explanatory of "the
faith," in opposition to the "teachings of demons" (English
Version, "doctrines of devils,"
which Timothy was to counteract. Compare "sound doctrine"
(1Ti 1:10; 6:3;
Tit 1:9; 2:1).
whereunto thou hast attained--"the course of which thou hast
followed"; hast followed along by tracing its course and
accompanying it [ALFORD]. Thou hast begun to follow up
same Greek occurs, "thou hast fully known"
"having had perfect understanding"
It is an undesigned coincidence that the Greek verb is used only
by Paul and Paul's companion, Luke.
7. refuse--reject, avoid, have nothing to do with
old wives' fables--anile myths
(1Ti 1:4, 9;
They are "profane," because leading away from "godliness" or "piety"
(1Ti 1:4-7; 6:20;
Tit 1:1, 2).
exercise thyself--literally, "exercise thyself" as one undergoing
training in a gymnasium. Let thy self-discipline be not in ascetical
exercises as the false teachers
(1Ti 4:3, 8;
2Ti 2:22, 23;
Heb 5:14; 12:11),
but with a view to godliness or "piety"
(1Ti 6:11, 12).
8. profiteth little--Greek, "profiteth to (but) a small extent."
Paul does not deny that fasting and abstinence from conjugal intercourse
for a time, with a view to reaching the inward man through the outward,
do profit somewhat,
1Co 7:5, 7; 9:26, 27
(though in its degenerate form, asceticism, dwelling solely on what is
is not only not profitable but injurious). Timothy seems to have had a
leaning to such outward self-discipline (compare
Paul, therefore, while not disapproving of this in its due proportion
and place, shows the vast superiority of godliness or
piety, as being profitable not merely "to a small
extent," but unto all things; for, having its seat within, it
extends thence to the whole outward life of a man. Not unto one portion
only of his being, but to every portion of it, bodily and spiritual,
temporal and eternal [ALFORD]. "He who has
piety (which is 'profitable unto all things') wants
nothing needed to his well-being, even though he be without those helps
which, 'to a small extent,' bodily exercise furnishes" [CALVIN]. "Piety," which is the end for
which thou art to "exercise thyself"
is the essential thing: the means are secondary.
having promise, &c.--Translate as Greek, "Having promise
of life, that which now is, and that which is to come." "Life" in its
truest and best sense now and hereafter
Length of life now so far as it is really good for the believer; life
in its truest enjoyments and employments now, and life blessed and
Mr 10:29, 30).
"Now in this time"
(Ps 84:11; 112:1-10;
1Co 3:21, 22,
"all things are yours . . . the world, life
. . . things present, things to come"). Christianity, which
seems to aim only at our happiness hereafter, effectually promotes it
Compare Solomon's prayer and the answer
This verse (Greek), "faithful is the saying, " &c. confirms the
assertion as to the "promise" attached to "godliness,"
and forms a prefatory introduction to
which is joined to
by "For." So
Godly men seem to suffer loss as to this life: Paul hereby refutes the
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