1 Timothy 4

1 Timothy 4:1

But there are risen up some among you which oppose this Christian doctrine, mentioned in the close of the third chapter, deny this form of evangelical truth, viz. the Gnostics that deny Christ to be come

really in the flesh, 2 John 7. And there is no wonder in this, for Christ expressly foretold it, Matt. xxiv.

11, that before the time of the Jews’ ruin, before that notable coming of Christ, (see notes [b] [c] [d] Matt. xxiv, and note [b] Acts ii,) some shall forsake the faith and follow erroneous, seducing teachers, (see note [e] Luke ix,) though the doctrines which

they teach are most unclean, polluted, devilish doctrines: (see note [a] 2 Peter iii.)

1 Timothy 4:2

Which they set off through the fair pretences of greater perfection and depth of knowledge, which these liars make show of among the people, men that have their consciences stigmatized with the marks and brands of their ill works, notorious to all for infamous persons.

[a] conscience seared] The meaning of this phrase, κεκαντηριασμένοι τὴν συνείδησιν, is, I conceive, not rightly apprehended, when it is thought to signify an insensate conscience, as if the resemblance were here to flesh, when it is seared or cauterized. Hesychius and Phavorinus have both taken notice of the phrase, and rendered it to another sense. Κεκαντηριασμένοι (it should be κεκαντηριασμένοι) βεβασανισμένοι, μὴ ἔχοντες τὴν συνείδησιν ὑγιῆ, saith Hesychius, the phrase denotes those that being brought to the test are found faulty, have not a good conscience. The meaning of this must be collected from the office of the βασανισταί, explorers, or examiners, or triers, by which he explains it, and of them, saith he, Βασανιστής, ὁ διαιτητής, καὶ παρὰ τῶν ἀνδραπόδων τὴν ἀλήθειαν πυνθανόμενος, “One set to examine slaves to find out the truth.” And when any upon such examination is found faulty, he is wont to be branded for a cheat or rascal, and that branding or stigmatizing is here the thing referred to; and so κεκαντηριασμένοι τὴν συνείδησιν, are men of a prostituted, branded, stigmatized conscience, infamous villains. And so saith Phavorinus also, Κεκαντηριασμένος τὴν συνείδησιν, τουτέστι, μὴ ἔχων ὑγιῆ, (referring, no doubt, to this place,) it signifies, having not a sound, or whole conscience.

1 Timothy 4:3

Part of the character of these men is, to interdict marriages, and speak against them as unlawful,

and so likewise to command abstinences from some sorts of meats from which the Jews abstain, but by ¹² in, or, with, iv. γεν. ² branded. ¹ through the hypocrisy of lying speakers, iv ἐποπρίσει ψευδολό- HAMMOND, VOL. II. x

[b] Forbidding to marry] Many heretics there were in the ancient church which prohibited marriage, and taught abstinence from meats, as necessary, having much of their doctrine from the Pythagorean philosophers. Such were the Eneratitæ, Montanists, and Marcionites. But these came after the apostles’ times, and are not so probably spoken of here as those which were present then in the church. And such, saith Ignatius, there were in the apostles’ times, Ep. ad Philad.; and such, saith Irenæus, was Saturninus, l. 1. c. 22, who, with Simon Magus, was the father of the Gnostics. Of him

1 Timothy 4:4

For indeed all the creatures in the world, being created for the use of man, may lawfully be used and eaten by a Christian, if it be done with faith and acknowledgment of the Donor: (see note [c] Matt. xiv.)

1 Timothy 4:5

For there are but two things necessary to make any thing lawful for our use. First, God’s permission of freedom allowed us by him, and that we have in this matter by the express words of Christ, that tells us, that which goes in (that is, meats, &c.) is not that which defiles a man; and, secondly, prayer, which blesseth our meat to us, being, beside the calling for God’s blessing upon it, an acknowledgment of God from whom it comes, and who hath allowed it for food for us.

[c] word of God] The word of God in this place, by which meats are said to be sanctified, that is, rescued and freed from all uncleanness or pollution, so that they may lawfully be used and enjoyed, is certainly that word of truth now revealed in the gospel, which frees the Christian from those observances. For this only can satisfy conscience, that it is lawful to do so, and consequently that it may be done with faith or assurance that they do not sin. And as this secures us in general that no meat is now unlawful to a Christian under the gospel, so to make it in the particular lawful to each one, the addition of prayer is the only requisite, meaning by that the prayer of faith, coming to God with the assurance it is lawful, and acknowledging it to be received of him, and praying for his blessing upon it.

1 Timothy 4:6

Such admonitions as these, which may help secure them from the infusions of these men, thou art frequently and timely to give the Christians under thee notice of; and by so doing thou shalt approve thyself faithful in the discharge of thy office of bishop, whose duty this is thus to ruminate and chew over and over again, and so to feed continually on the doctrines of Christ, and by instructing others, to make returns for all the good instructions thou hast thyself received and embraced obediently.

1 Timothy 4:7

But especially be sure, that instead of their doctrines of abstinences from marriage and from meats, quite contrary to the gospel, which sets an honourable character upon marriage, and takes away difference of meats, and instead of idle, ridiculous grounds, upon which they found these abstinences, thou do by diligent search into the doctrine of the gospel pursue that perfection of Christian knowledge, which, though thou art young, may fit thee for the discharge of that venerable office.

1 Timothy 4:8

For though abstinence from daily meats and wines, and from marriage, be, as an act of self-denial and exercise, acceptable to God; yet if this be not observed with due limits, if meats be abstained from as unlawful, and marriage, in like manner, as abomi-

³ for the faithful and those that have acknowledged the truth to partake of with thanksgiving, εἰς μετάληψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωσκόσι τὴν ἀλήθειαν. ⁴ polluted, being received, ἀκόβλητον λαμβανόμενον. ⁵ suggest these things to the brethren, ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς. ⁶ nourished, or, fed with, ἐντρεφόμενος τοῖς. ⁷ which thou hast followed, ᾖ παρηκολούθηκας. ⁸ avoid, παραιτοῦ. ⁹ is profitable for a little.

[d] profiteth little] Πρὸς ὀλίγον is not to be taken in a sense wherein little signifies nothing at all, but as when it is set in comparison and opposition to some greater matter, as here in opposition to πρὸς πάντα, for all things, as in that speech of Plato’s, Σωκράτου ἐπ’ ὀλίγον φροντιστέον, ἀληθείας ἐπὶ πολὺ, “Socrates is a little to be considered, but truth much.”

1 Timothy 4:11

These things do thou put those in mind of that have received them already; confirm them, that they may continue in them, (and not be depraved by the Gnostic heretics which teach the contrary, as in those former particulars, ver. 3, so in this last of suffering persecutions for the gospel;) and teach them to those that have not as yet received them.

1 Timothy 4:12

And though thou art a young man in years, yet let the gravity of thy life supply the want of the years that are wont to be required of thy office, and let thy discourse, and all thy demeanour and course of actions, be exemplary to all the Christians under thy jurisdiction, both in respect of constant love and adherence to God, and of profession of the faith, and of purity or chastity, three main particulars wherein these heretical Gnostics do endeavour to corrupt others.

1 Timothy 4:13

Betwixt this and the time of my coming to thee, see thou be diligent in performing thy office in the several parts of it, expounding the scriptures, confirming believers, and admonishing them of any

[e] reading] Ἀνάγνωσις, reading, is the rendering of the Hebrew מקרא, set opposite to the δευτερώσεις, or traditions, (which the rabbins call the oral word.) and in the holy scripture so called, because none but that was suffered to be read in the church, but this not simply read, but expounded also. See note [c] on 1 Cor. i.

1 Timothy 4:15

[f] Meditate] The word μελετᾶν is agonistical, saith Peter Faber, and belongs to the προγυμνασίαι and προαγώνες, in which the young men are exercised in Ephebaeo, and from thence it is applied to exercises in the schools, declamations, &c. So Hesychius, Μελετᾶ, ἀσκεί, ἐπεμελείται, γυμνάζεται, μελέτη γὰρ ἄσκησις, it signifies to exercise, as well as to take care, or meditate: and so the relation which here it hath to proficiency doth infer.