Spiritus autem clare dicit, quod in
posterioribus temporibus desciscent quidam a1. Now the Spirit speaketh expressly, that in
the latter times some shall depart from the faith,
fide, attendentes spiritibus impostoribus, et
doctrinis daemoniorum.giving heed to seducing spirits, and doctrines of
devils;
In hypocrisi falsiloquorum, cauterio
notatam habentium conscientiam;2. Speaking lies in hypocrisy; having their
conscience seared with a hot iron;
Prohibentium matrimonia contrahere,
jubentium abstinere a cibis, quos Deus creavit ad3. Forbidding to marry, and commanding to
abstain from meats, which God hath created to
percipiendum cum gratiarum actione fidelibus,
et qui congnoverunt veritatem.be received with thanksgiving of them which
believe and know the truth.
Quod omnis creatura Dei bona, et nihil
rejiciendum quod cum gratiarum actione sumatur:4. For every creature of God is good, and
nothing to be refused, if it be received with
thanksgiving:
Sanctificatur enim per sermonem Dei et
precationem.5. For it is sanctified by the word of God and
prayer.
1Now the Spirit plainly saith He had industriously admonished Timothy about many things;
and now he shews the necessity, because it is proper to provide against the danger which the Holy
Spirit forewarns to be fast approaching, namely, that false teachers will come, who shall hold out
trifles as the doctrine of faith, and who, placing all holiness in outward exercises, shall throw into
the shade the spiritual worship of God, which alone is lawful. And, indeed, the servants of God
have always had to contend against such persons as Paul here describes. Men being by nature
inclined to hypocrisy, Satan easily persuades them that God is worshipped aright by ceremonies
and outward discipline; and, indeed, without a teacher, almost all have this conviction deeply rooted
in their hearts. Next is added the craftiness of Satan to confirm the error: the consequence is, that,
in all ages, there have been impostors, who recommended false worship, by which true godliness
was buried. Again, this plague produces another, namely, that, in matters indifferent, men are laid
under restraint; for the world easily permits itself to be hindered from doing that which God had
declared to be lawful, in order that they may have it in their power to transgress with impunity the
laws of God.
Here Paul, therefore, in the person of Timothy, forewarns not only the Ephesians, but all the
churches throughout the world, about hypocritical teachers, who, by setting up false worship, and
by ensnaring consciences with new laws, adulterate the true worship of God, and corrupt the pure
doctrine of faith. This is the real object of the passage, which it is especially necessary to remark.
Besides, in order that all may hear with more earnest attention what he is going to say, he opens
with a preface, that this is an undoubted and very clear prophecy of the Holy Spirit. There is, indeed,
no reason to doubt that he drew all the rest from the same Spirit; but, although we ought always to
listen to him as communicating the will of Christ, yet in a matter of vast importance he wished
especially to testify that he said nothing but by the Spirit of prophecy. By a solemn announcement,
therefore, he recommends to us this prophecy; and, not satisfied with doing this, he adds that it is
plain, and free from all ambiguity.
In the latter times At that time certainly it could not have been expected that, amidst so clear
light of the gospel, any would have revolted. But this is what Peter says, that, as false teachers
formerly gave annoyance to the people of Israel, so they will never cease to disturb the Christian
Church. ( 2 Peter 3:3 .) The meaning is the same as if he had said, “The doctrine of the gospel is
now in a flourishing state, but Satan will not long refrain from laboring to choke the pure seed by
tares.” 70 (Matthew 13:20, 38 .)
This warning was advantageous in the age of the Apostle Paul, that both pastors and others
might give earnest attention to pure doctrine, and not suffer themselves to be deceived. To us in
the present day it is not less useful, when we perceive that nothing has happened which was not
foretold by an express prophecy of the Spirit. Besides, we may here remark; how great care God
exercises about his Church, when he gives so early warning of dangers. Satan has, indeed, manifold
arts for leading us into error, and attacks us by astonishing stratagems; but, on the other hand,
fortifies us sufficiently, if we did not of our own accord choose to be deceived. There is therefore
no reason to complain that darkness is more powerful than light, or that truth is vanquished by
falsehood; but, on the contrary, we suffer the punishment of our carelessness and indolence, when
we are led aside from the right way of salvation.
But they who flatter themselves in their errors object, that it is hardly possible to distinguish
whom or what kind of persons Paul describes. As if it were for nothing that the Spirit uttered this
prophecy, and published it so long before; for, if there were no certain mark, the whole of the
present warning would be superfluous, and consequently absurd. But far be it from us to think that
the Spirit of God gives us unnecessary alarm, or does not accompany the threatening of danger by
shewing how we should guard against it! And that slander is sufficiently refuted by the words of
Paul; for he points out, as with the finger, that evil which he warns us to avoid. He does not speak,
in general terms, about false prophets, but plainly describes the kind of false doctrine; namely, that
which, by linking godliness with outward elements, perverts and profanes, as I have already said,
the spiritual worship of God.
Some will revolt from the faith It is uncertain whether he speaks of teachers or of hearers; but
I am more disposed to refer it to the latter; for he afterwards calls teachers spirits that are impostors.
And this is ( μ ) more emphatic, that not only will there be those who sow wicked doctrines,
and corrupt the purity of faith, but that they can never want disciples whom they call draw into
their sect; and when a lie thus gains prevalence, there arises from it greater trouble.
70 “A force d’yvroye et mauvaises herbes .” — “By means of darnel and pernicious herbs.”
Besides, it is no slight vice which he describes, but a very heinous crime — apostasy from the
faith; although, at first sight, in the doctrine which he briefly notices there does not appear to be
so much evil. What is the case? Is faith completely overturned on account of the prohibition of
marriage, or of certain kinds of food? But we must take into view a higher reason, that men pervert
and invent at their pleasure the worship of God, that they assume dominion over the consciences,
and that they dare to forbid that use of good things which the Lord has permitted. As soon as the
purity of the worship of God is impaired, there no longer remains anything perfect or sound, and
faith itself is utterly ruined.
Accordingly, although Papists laugh at us, when we censure their tyrannical laws about outward
observances, yet we know that we are pleading a cause of the greatest weight and importance;
because the doctrine of faith is destroyed, as soon as the worship of God is infected by such
corruptions. The controversy is not about flesh or fish, or about a black or ashy color, or about
Friday or Wednesday, but about the mad superstitions of men, who wish to appease God by such
trifles, and, by contriving a carnal worship of him, contrive for themselves an idol instead of God.
Who will deny that this is revolting from the faith?
To deceiving spirits He means prophets or teachers, to whom he gives this designation, because
they boast of the Spirit, and, under this title, insinuate themselves into the favor of the people. This,
indeed, is true at all times, that men, whatever they are, speak under the excitement of the spirit.
But it is not the same spirit that excites them all; for sometimes Satan is a lying spirit in the mouth
of the false prophets, in order to deceive unbelievers, who deserve to be deceived. ( 1 Kings 22:21-23 .)
On the other hand, every one that renders due honor to Christ speaks by the Spirit of God, as Paul
testifies. ( 1 Corinthians 12:3 .)
Now that mode of expression, of which we are now speaking, originated at first from this
circumstance, that the servants of God professed to have from the revelation of the Spirit, everything
that they uttered in public. This was actually true; and hence they received the name of the Spirit,
whose organs they were. But the ministers of Satan, by a false emulation, like apes, began afterwards
to make the same boast, and likewise falsely assumed the name. On the same grounds John says,
“Try the spirits, whether they are of God.” ( 1 John 4:1 .)
Moreover, Paul explains his meaning by adding, to doctrines of devils; which is as if he had
said, “Attending to false prophets, and to their devilish doctrines.” Again observe, that it is not an
error of small importance, or one that ought to be concealed, when consciences are bound by the
contrivances of men, and at the same time the worship of God is corrupted.
2 Speaking lies in hypocrisy If these words refer to “demons,” then this word will mean men
deceiving through the instigation of the devil. But we may also supply the words, “of men speaking.”
He now descends to a particular instance, when he says that they “speak lies in hypocrisy,” and
have their conscience seared with a hot iron And , indeed, it ought to be known that these two are
so closely Joined together that the former springs from the latter; for consciences, that are bad and
seared with the hot iron of their crimes, always flee to hypocrisy as a ready refuge; that is, they
contrive hypocritical presences, in order to dazzle the eyes of God; and what else is done by those
who endeavor to appease God by the mask of outward observances?
The word hypocrisy must therefore be explained agreeably to the passage in which it now
occurs; for, first, it must relate to doctrine, and, next, it denotes that kind of doctrine which adulterates
the spiritual worship of God by exchanging its genuine purity for bodily exercises; and thus it
includes all methods contrived by men for appeasing God or obtaining his favor. The meaning may
be thus summed up; first, that all who assume a pretended sanctimoniousness are led by the
instigation of the devil; because God is never worshipped aright by outward ceremonies; for true
worshipers
“worship him in spirit and truth,” ( John 4:24 )
and, secondly, that this is a useless medicine, by which hypocrites mitigate their pains, or rather
a plaster by which bad consciences conceal their wounds, without any advantage, and to their utter
destruction.
3Forbidding to marry . Having described the class, he next mentions two instances, 71 namely,
the prohibition of marriage and of some kinds of food. They arise from that hypocrisy which, having
forsaken true holiness, seeks something else for the purpose of concealment and disguise; for they
who do not keep from ambition, covetousness, hatred, cruelty, and such like, endeavor to obtain a
righteousness by abstaining from those things which God has left at large. Why are consciences
burdened by those laws, but because perfection is sought in something different from the law of
God? This is not done but by hypocrites, who, in order that they may with impunity transgress that
righteousness of the heart which the law requires, endeavor to conceal their inward wickedness by
those outward observances as veils with which they cover themselves.
This was a distinct threatening of danger, so that it was not difficult for men to guard against
it, at least if they had lent their ears to the Holy Spirit, when he gave so express a warning. Yet we
see that the darkness of Satan generally prevailed, so that the clear light of this striking and
memorable prediction was of no avail. Not long after the death of the apostle, arose Encratites,
(who took their name from continence,) Tatianists, 72 Catharists, Montanus with his sect, and at
length Manichaeans, who had extreme aversion to marriage and the eating of flesh, and condemned
them as profane things. Although they were disowned by the Church, on account of their haughtiness,
in wishing to subject others to their opinions, yet it is evident that those who opposed them yielded
to their error more than was proper. It was not intended by those of whom I am now speaking to
impose a law on Christians; but yet they attached greater weight than they ought to have done to
superstitious observances, such as abstaining from marriage, and not tasting flesh.
Such is the disposition of the world, always dreaming that God ought to be worshipped in a
carnal manner, as if God were carnal. Matters becoming gradually worse, this tyranny was
established, that it should not be lawful for priests or monks to enter into the married state, and that
no person should dare to taste flesh on certain days. Not unjustly, therefore, do we maintain that
this prediction was uttered against the Papists, since celibacy and abstinence from certain kinds of
food are enjoined by them more strictly than any commandment of God. They think that they escape
by an ingenious artifice, when they torture Paul’s words to direct them against Tatianists or
Manichaeans, or such like; as if the Tatianists had not the same means of escape open to them by
throwing back the censure of Paul on the Cataphrygians, and on Montanus the author of that sect;
71 “Apres avoir mis le terme general, a scavoir Doctrines des diables, et puis une espece, a seavoir hypoerisie; maintenant ail
met deux poinets par. tieuliers de ceste hypocrisies .” — “After having employed the general term, namely, Doctrines of devils,
and next mentioned one class, namely, hypocrisy, he mentions two individual instances of that hypocrisy.”
72 “Tatian, by birth an Assyrian, and a disciple of Justin Martyr, had a great number of followers, who were, after him, called
Tatianists, but were nevertheless more frequently distinguished from other sects by names relative to the austerity of their
manners. For, as they rejected with a sort of horror all the comforts and conveniences of life, and abstained from wine with such
a rigorous obstinacy as to use nothing but water even at the celebration of the Lord’s Supper; as they macerated their bodies by
continual fastings, and lived a severe life of celibacy and abstinence; so they were called Encratites, (temperate,) Hydroparastates,
(drinkers of water,) and Apotaetites, (renouncers.)” — Moshezn’s Eccl. History.
or as if the Cataphrygians had it not in their power to bring forward the Encratites, in their room,
as the guilty parties. But Paul does not here speak of persons, but of the thing itself; and, therefore
although a hundred different sects be brought forward, all of which are charged with the same
hypocrisy in forbidding some kinds of food, they shall all incur the same condemnation.
Hence it follows, that to no purpose do the Papists point to the ancient heretics, as if they alone
were censured; we must always see if they are not guilty in the same manner. They object, that
they do not resemble the Encratites and Manichaens, because they do not absolutely forbid the use
of marriage and of flesh, but only on certain days constrain to abstinence from flesh, and make the
vow of celibacy compulsory on none but monks and priests and nuns. But this excuse also is
excessively frivolous; for, first, they nevertheless make holiness to consist in these things; next,
they set up a false and spurious worship of God; and lastly, they bind consciences by a necessity
from which they ought to have been free.
In the fifth book of Eusebius, there is a fragment taken out of the writings of Apollonius, in
which, among other things, he reproaches Montanus with being the first that dissolved marriage,
and laid down laws for fasting. He does not say, that Montanus absolutely prohibited marriage or
certain kinds of food. It is enough if he lay a religious obligation on the consciences, and command
men to worship God by observing those things; for the prohibition of things that are indifferent,
whether it be general or special, is always a diabolical tyranny. That this is true in regard to certain
kinds of food will appear more clearly from the next clause,
Which God created . It is proper to observe the reason, that, in the use of various kinds of food,
we ought to be satisfied with the liberty which God has granted to us; because He created them for
this purpose. It yields inconceivable joy to all the godly, when they know that all the kinds of food
which they eat are put into their hands by the Lord, so that the use of them is pure and lawful. What
insolence is it in men to take away what God bestows! Did they create food? Can they make void
the creation of God? Let it always be remembered by us, that he who created the food, gave us also
the free use of it, which it is vain for men to attempt to hinder.
To be received with Thanksgiving God created food to be received; that is, that we may enjoy
it. This end can ever be set aside by human authority. He adds, with thanksgiving; because we can
never render to God any recompense for his kindness but a testimony of gratitude. And thus he
holds up to greater abhorrence those wicked lawgivers who, by new and hasty enactments, hinder
the sacrifice of praise which God especially requires us to offer to him. Now, there can be no
thanksgiving without sobriety and temperance; for the kindness of God is not truly acknowledged
by him who wickedly abuses it.
By believers What then? Does not God make his sun to rise daily on the good and the bad?
(Matthew 5:45 .) Does not the earth, by his command, yield bread to the wicked? Are not the very
worst of men fed by his blessing? When David says,
“He causeth the herb to grow for the service of men, that he may bring forth food out of the
earth,” ( Psalm 104:14 )
the kindness which he describes is universal. I reply, Paul speaks here of the lawful use, of
which we are assured before God. Wicked men are in no degree partakers of it, on account of their
impure conscience, which, as is said,
“defileth all things.” ( Titus 1:15 ,)
And indeed, properly speaking, God has appointed to his children alone the whole world and
all that is in the world. For this reason, they are also called the heirs of the world; for at the beginning
Adam was appointed to be lord of all, on this condition, that he should continue in obedience to
God. Accordingly, his rebellion against God deprived of the right, which had been bestowed on
him, not only himself but his posterity. And since all things are subject to Christ, we are fully
restored by His mediation, and that through faith; and therefore all that unbelievers enjoy may be
regarded as the property of others, which they rob or steal.
And by those that know the truth In this clause he defines who they are whom he calls “believers,”
namely, those that have a knowledge of sound doctrine; for there is no faith but from the word of
God; in order that we may not falsely think, as the Papists imagine, that faith is a confused opinion.
4 For every creature of God is good The use of food must be judged, partly from its substance,
and partly from the person of him who eats it. The Apostle therefore avails himself of both
arguments. So far as relates to food, he asserts that it is pure, because God has created it; and that
the use of it is consecrated to us by faith and prayer. The goodness of the creatures, which he
mentions, has relation to men, and that not with regard to the body or to health, but to the
consciences. I make this remark, that none may enter into curious speculations unconnected with
the scope of the passage; for, in a single word, Paul means, that those things which come from the
hand of God, and are intended for our use, are not unclean or polluted before God, but that we may
freely eat them with regard to conscience.
If it be objected, that many animals were formerly pronounced to be unclean under the Law,
and that fruit, which was yielded by the tree of knowledge of good and evil, was destructive to
man; the answer is, that creatures are not called pure, merely because they are the works of God,
but because, through his kindness, they have been given to us; for we must always look at the
appointment of God, both what he commands and what he forbids.
5For it is sanctified by the word of God and prayer This is the confirmation of the preceding
clause, if it be received with Thanksgiving . And it is an argument drawn from contrast; for “holy”
and “profane” are things contrary to each other. Let us now see what is the sanctification of all
good things, which belong to the sustenance of the present life. Paul testifies that it consists of “the
word of God and prayer.” But it ought to be observed, that this word must be embraced by faith,
in order that it may be advantageous; for, although God himself sanctifies all things by the Spirit
of his mouth, yet we do not obtain that benefit but by faith. To this is added “prayer;” for, on the
one hand, we ask from God our daily bread, according to the commandment of Christ, ( Matthew
6:11;) and, on the other hand we offer thanksgiving to Him for His goodness.
Now Paul’s doctrine proceeds on this principle, that there is no good thing, the possession of
which is lawful, unless conscience testify that it is lawfully our own. And which of us would venture
to claim for himself a single grain of wheat, if he were not taught by the word of God that he is the
heir of the world? Common sense, indeed, pronounces, that the wealth of the world is naturally
intended for our use; but, since dominion over the world was taken from us in Adam, everything
that we touch of the gifts of God is defiled by our pollution; and, on the other hand, it is unclean
to us, till God graciously come to our aid, and by ingrafting us into his Son, constitutes us anew to
be lords of the world, that we may lawfully use as our own all the wealth with which he supplies
us.
Justly, therefore, does Paul connect lawful enjoyment with “the word”, by which alone we
regain what was lost in Adam; for we must acknowledge God as our Father, that we may be his
heirs, and Christ as our Head, that those things which are his may become ours. Hence it ought to
be inferred that the use of all the gifts of God is unclean, unless it be accompanied by true knowledge
and calling on the name of God; and that it is a beastly way of eating, when we sit down at table
without any prayer; and, when we have eaten to the full, depart in utter forgetfulness of God.
And if such sanctification is demanded in regard to common food, which, together with the
belly, is subject to corruption, what must we think about spiritual sacraments? If “the word,” and
calling on God through faith, be not there, what remains that is not profane? Here we must attend
to the distinction between the blessing of the sacramental table and the blessing of a common table;
for, as to the food which we eat for the nourishment of our body, we bless it for this purpose, that
we may receive it in a pure and lawful manner; but we consecrate, in a more solemn manner, the
bread and wine in the Lord’s Supper, that they may be pledges to us of the body and blood of Christ.
1 Timothy 4:6-10
Haec suggerens fratribus, bonus eris Iesu
Christi minister, innutritus sermonibus fidei, et
bonae doctrinae quam sequutus es.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.
Profanas autem et aniles fabulas devita,
quin potius exerce te ipsum ad pietatem.7. But refuse profane and old wives’ fables,
and exercise thyself rather unto godliness.
Nam corporalis exercitatio paululum habet
utilitatis; at pietas ad omnia utilis est, ut quae
promissiones habeat vitae praesentis et futurae.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.
Fidelis sermo, dignusque qui modis
onmibus approbetur.9. This is a faithful saying, and worthy of all
acceptation.
Nam in hoc et laboramus, et probris
afficimur, quod spem fixam habemus in Deo10. For therefore we both labour and suffer
reproach, because we trust in the living God, who
vivente, qui servator est omnium hominum,
maxime fidelium.is the Saviour of all men, specially of those that
believe.
6Exhibiting these things to the brethren By this expression he exhorts Timothy to mention
those things frequently; and he afterwards repeats this a second and a third time; for they are things
of such a nature as it is proper to call frequently to remembrance. And we ought to make the contrast
which is implied; for the doctrine which he commends is here contrasted by him not with false or
wicked doctrines, but with useless trifles which do not edify. He wishes that those trifles may be
entirely buried in forgetfulness, when he enjoins Timothy to be earnest in exhibiting other things.
Thou shalt be a good minister Men frequently aim at something else than to approve themselves
to Christ; and consequently many are desirous of being applauded for genius, eloquence, and
profound knowledge. And that is the very reason why they pay less attention to necessary things,
which do not tend to procure the admiration of the common people. But Paul enjoins Timothy to
be satisfied with this alone, to be a faithful minister of Christ. And certainly we ought to look on
this as a far more honorable title than to be a thousand times called seraphic and subtle doctors.
Let us, therefore, remember, that as it is the highest honor of a godly pastor to be reckoned a good
servant of Christ, so he ought to aim at nothing else during his whole ministry; for whoever has
any other object in view, will have it in his power to obtain applause from men, but will not please
God. Accordingly, that we may not be deprived of so great a blessing, let us learn to seek nothing
else, and to account nothing so valuable, and to treat everything as worthless in comparison of this
single object.
Nourished The Greek word μ being a participle in the Middle Voice, might also have
been translated in an active signification, nourishing; but as there is no noun governed by the verb,
I think that this would be rather a forced construction; and, therefore, I prefer to take it in a passive
sense, as confirming the preceding exhortation by the education of Timothy. As if he had said, “As
thou hast been, from thy infancy, properly instructed in the faith, and, so to speak, hast sucked
along with the milk sound doctrine, and hast made continual progress in it hitherto, endeavor, by
faithful ministration, to prove that thou art such.” This meaning agrees also with the composition
of the word μ
In the words of faith and of good doctrine. Faith is here taken for the sum of Christian doctrine;
and what he immediately adds, about good doctrine, is for the sake of explanation; 73 for he means,
that all other doctrines, how plausible so ever they may be, are not at all profitable.
Which thou hast followed This clause denotes perseverance; for many who, from their childhood,
had purely learned Christ, afterwards degenerate in process of time; and the Apostle says, that
Timothy was very unlike these persons.
7Exercise thyself to godliness74 After having instructed him as to doctrine, what it ought to
be, he now also admonishes him what kind of example he ought to give to others. He says, that he
ought to be employed in “godliness;” for, when he says, Exercise thyself , he means that this is his
proper occupation, his labor, his chief care. As if he had said, “There is no reason why you should
weary yourself to no purpose about other matters; you will do that which is of the highest importance,
if you devote yourself, with all your zeal, and with all your ability, to godliness alone.” By the word
godliness, he means the spiritual worship of God which consists in purity of conscience; which is
still more evident from what follows, when it is contrasted with bodily exercise.
8 For bodily exercise is of little profit . By the exercise “of the body,” he does not mean that
which lies in hunting, or in the race-course, or in wrestling, or in digging, or in the mechanical
73 “C’est pour mieux exposer et declarer le mot precedent .” — “It is for the purpose of explaining more clearly and fully the
preceding word.”
74 “He who wishes to be faithfully employed in the service of God must not only avoid, as Paul says, the lies and superstitions
that tend to poison souls; but he must avoid profane fables, that is, subtleties that cannot edify, and that contain no instruction
which is good for the salvation of souls. Here is a passage that well deserves to be considered; for we see that it was a part of
the corruptions which came into the world, and which, even at the present day, prevail in Popery. True, there will be doctrines
in the highest degree absurd, and errors most foolish and debasing. We know that idolatry is as gross and flagrant among them
as it ever was among the heathens, that the whole worship of God is corrupted, and, in short, that there is nothing which is not
spurious. Such errors ought to be held in abhorrence by us; but there is an evil which is still more concealed, and which is
unknown to the common people. For although the doctrine of the Papists were not false as it really is, though it were not perverse;
yet it is “profane,” as Paul calls it here. And why? They have questions which they debate, about things in which there is no
profit. Were a man to know all the questions that are debated in the schools of theology of Popery, there would be nothing but
wind. Yet they give themselves the greatest trouble about these matters, and can never succeed; for they put forward questions
that cannot be answered but by divination; and though a man should wish to search out the secrets of God, about which nothing
is said in the Holy Scripture, does he not plunge into an abyss? Now the Papists have had that pride and audacity, to wish to
inquire into those matters which ought to be unknown to us. And thus it was that God withdrew his truth, when the world so
corrupted it.” — Fr. Ser.
occupations; but he gives that name to all the outward actions that are undertaken, for the sake of
religion, such as watchings, long fasts, lying on the earth, and such like. Yet he does not here censure
the superstitious observance of those things; otherwise he would totally condemn them, as he does
in the Epistle to the Colossians, ( Colossians 2:21 ,) but at present he only speaks slightingly of them,
and says that they are of little advantage. So, then though the heart be altogether upright, and the
object proper, yet, in outward actions, Paul finds nothing that he can value highly.
This is a very necessary warning; for the world will always lean to the side of wishing to worship
God by outward services; which is an exceedingly dangerous imagination. But — to say nothing
about the wicked opinion of merit — our nature always disposes us strongly to attribute more than
we ought to austerity of life; as if it were no ordinary portion of Christian holiness. A clearer view
of this cannot be adduced, than the fact, that, shortly after the publication of this command, the
whole world was ravished with immoderate admiration of the empty form of bodily exercises.
Hence arose the order of monks and nuns, and nearly all the most excellent discipline of the ancient
Church, or, at least, that part of it which was most highly esteemed by the common people. If the
ancient monks had not dreamed that there was some indescribably divine or angelical perfection
in their austere manner of living, they would never have pursued it with so much ardor. In like
manner, if pastors had not attached undue value to the ceremonies which were then observed for
the mortification of the flesh, they would never have been so rigid in exacting them. And what does
Paul say on the other hand? That, when any one shall have labored much and long in those exercises,
the profit will be small and inconsiderable; for they are nothing but the rudiments of childish
discipline.
But godliness is profitable for all things That is, he who has godliness wants nothing, though
he has not those little aids; for godliness alone is able to conduct a man to complete perfection. It
is the beginning, the middle, and the end, of Christian life; and, therefore, where that is entire,
nothing is imperfect. Christ did not lead so austere a manner of life as John the Baptist; was he,
therefore, any whit inferior? Let the meaning be thus summed up. “We ought to apply ourselves
altogether to piety alone; because when we have once attained it, God asks nothing more from us;
and we ought to give attention to bodily exercises in such a manner as not to hinder or retard the
practice of godliness.”
Which hath the promises It is a very great consolation, that God does not wish the godly to be
in want of anything; for, having made our perfection to consist in godliness, he now makes it the
perfection of all happiness. As it is the beginning of happiness in this life, so he likewise extends
to it the promise of divine grace, which alone makes us happy, and without which we are very
miserable; for God testifies that, even in this life, he will be our Father.
But let us remember to distinguish between the good things of the present and of the future life;
for God bestows kindness on us in this world, in order that he may give us only a taste of his
goodness, and by such a taste may allure us to the desire of heavenly benefits, that in them we may
find satisfaction. The consequence is, that the good things of the present life are not only mingled
with very many afflictions, but, we may almost say, overwhelmed by them; for it is not expedient
for us to have abundance in this world, lest we should indulge in luxury. Again, lest any one should
found on this passage the merits of works, we ought to keep in mind what we have already said,
that godliness includes not only a good conscience toward men, and the fear of God, but likewise
faith and calling upon him.
9 This is a faithful saying He now sets down, at the conclusion of the argument, what he stated
twice at the beginning of it; and he appears to do so expressly, because he will immediately subjoin
the contrary objection. Yet it is not without good reason that he employs so strong an assertion; for
it is a paradox strongly at variance with the feeling of the flesh, that God supplies his people, in
this world, with everything that is necessary for a happy and joyful life; since they are often destitute
of all good things, and, on that account, appear to be forsaken by God. Accordingly, not satisfied
with the simple doctrine, he wards off all opposing temptations by this shield, and in this manner
instructs believers to open the door to the grace of God, which our unbelief shuts out; for,
undoubtedly if we were willing to receive God’s benefits, 75 he would use greater liberality toward
us.
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 Savior76 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 word
77 is here a general term, and denotes one who defends and preserves. He means that the kindness
75 “Si les benefices de Dieu trouvoyent entree a nous, et que nous fussion disposez a les recevoir .” — “If God’s benefits found
admission to us, and if we were disposed to receive them.”
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.”
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?
1 Timothy 4:11-16
Praecipe haec et doce. 11. These things command and teach.
Nemo tuam juventutem despiciat; sed esto
exemplar fidelium, in sermone, in conversatione,
in caritate, in spiritu, in fide, in castitate.12. Let no man despise thy youth; but be thou
an example of the believers, in word, in
conversation, in sermon, in conversations, in
charity, in spirit, in faith, in purity.
Donec venio, attende lectioni,
exhortationi, doctrinae.13. Till I come, give attendance to reading,
to exhortation, to doctrine.
Ne donum, quod in te est, negligas, quod
tibi datum est per prophetiam cum impositione
manuum presbyterii.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.
Haec cura, in his esto; ut profectus tuus
in omnibus manifestus fiat.15. Meditate upon these things; give thyself
wholly to them; that thy profiting may appear to
all.
Attende tibi ipsi et doctrinae, permane in
his; hoc enim si feceris, et te ipsum servabis, et
eos qui te audiunt.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.
11Instruct and teach these things He means that the doctrine is of such a kind, that men ought
not to be weary of it, though they heard it every day. There are, no doubt, other things to be taught;
but there is emphasis in the demonstrative these; for it means that they are not things of small
importance, of which it is enough to take a passing and brief notice; but, on the contrary, that they
deserve to be repeated every day, because they cannot be too much inculcated. A prudent pastor
ought, therefore, to consider what things are chiefly necessary, that he may dwell on them. Nor is
there reason to dread that it shall become wearisome; for whosoever is of God will gladly hear
frequently those things which need to be so often uttered.
12 Let no man despise thy youth He says this, both in regard to others, and to Timothy himself.
As to others, he does not wish that the age of Timothy should prevent him from obtaining that
reverence which he deserves, provided that, in other respects, he conduct himself as becomes a
minister of Christ. And, at the same time, he instructs Timothy to supply by gravity of demeanor
what is wanting in his age. As if he had said, “Take care that, by gravity of demeanor, thou procure
for thyself so great reverence, that thy youthful age, which, in other respects lays one open to
contempt, may take nothing from thy authority.” Hence we learn that Timothy was still young,
though he held a place of distinguished excellence among many pastors; and that it is a grievous
mistake to estimate by the number of years how much is due to a person.
But be an example of the believers78 He next informs him what are the true ornaments; not
external marks, such as the crosier, the ring, the cloak, and such like trifles, or children’s rattles;
but soundness of doctrine and holiness of life. When he says, by speech and conversation, the
meaning is the same as if he had said, “by words and actions,” and therefore by the whole life.
Those which follow are parts of a godly conversation — charity, spirit faith, chastity. By the
word spirit, I understand ardor of zeal for God, if it be not thought better to interpret it more
generally, to which I have no objection. Chastity is not merely contrasted with uncleanness, but
denotes purity of the whole life. Hence we learn, that they act a foolish and absurd part, who
complain that no honor is paid to them, while they have nothing about them that is worthy of
applause, but, on the contrary, expose themselves to contempt, both by their ignorance, and by a
detestable example of life, or by levity or other abominations. The only way of procuring reverence
is, by excellent virtues, to guard ourselves against contempt.
13Attend to reading He knew Timothy’s diligence, and yet he recommends to him diligent
reading of the Scriptures. How shall pastors teach others if they be not eager to learn? And if so
great a man is advised to study to make progress from day to day, how much more do we need such
an advice? Woe then to the slothfulness of those who do not peruse the oracles of the Holy Spirit
by day and night, 79 in order to learn from them how to discharge their office!
Till I come This reference to the time gives additional weight to the exhortation; for, while Paul
hoped that he would come soon, yet he was unwilling, meanwhile, that Timothy should remain
unemployed even for a short time; how much more ought we to look forward diligently to our
whole life!
To exhortation, to doctrine Lest it should be thought that careless reading was enough, he, at
the same time, shews that it must be explained with a view to usefulness when he enjoins him to
give earnest attention “to doctrine and exhortation;” as if he enjoined him to learn in order to
communicate to others. It is proper, also, to attend to this order, that he places reading before
doctrine and exhortation; for, undoubtedly, the Scripture is the fountain of all wisdom, from which
pastors must draw all that they place before their flock.
14Neglect not the gift that is in thee The Apostle exhorts Timothy to employ, for the edification
of the Church, that grace with which he was endued. God does not wish that talents — which he
has bestowed on any one, that they may bring gain — should either be lost, or be hidden in the
earth without advantage. ( Matthew 25:18, 25 .) To neglect a gift is carelessly to keep it unemployed
78 “Be very careful to lead a holy and blameless life. Let it be your care to set a good example to those who are to be taught
by you, of sobriety, temperance, justice, and a due government of the tongue. Let it not be said that you preach what you will
not practice; for you may be sure, that perverse sinners who will not hear good advice will endeavor to countenance themselves
in sin by a bad example, Examples sometimes do good, where precepts are of very little force. He is a wise and happy instructor,
who can say with sincerity, in some degree, after the Apostle, when he addresses himself in a solemn way to his hearers: ‘those
things which you have learned, and received, and heard, and seen in me, do.’ Such serious religion is what every one that dispenses
the bread of life must practice.” — Abraham, Taylor .
79 Our author may have had in his eye the advice of the poet: —
“Vos exemplaria Graeca
Nocturna versate manu, versate diurna .”
“Peruse the Grecian models night and day.”
It has always been a prominent feature in the character of a good man, that “his delight is in the law of the Lord and in his
law doth he meditate day and night.” — ( Psalm 1:2 .) How much more may we reasonably expect that the servant of Christ, who
speaks to the people in the name of his Master, and whose office it is to “shew them that which is written in the Scripture of
truth,” ( Daniel 10:21 ,) shall devoutly and laboriously read the oracles of God! — Ed.
through slothfulness, so that, having contracted rust it is worn away without yielding any profit.
Let each of us, therefore, consider what gift he possesses, that he may diligently apply it to use.
He says that grace was given to him by prophecy. How was this? It was because, as we have
already said, the Holy Spirit marked out Timothy by revelation, that he might be admitted into the
rank of pastors; for he had not only been chosen by the judgment of men, in the ordinary way, but
had previously been named by the Spirit.
With the laying on of the hands of the presbytery He says that it was conferred “with the laying
on of hands;” by which he means, that, along with the ministry, he was also adorned with the
necessary gifts. It was the custom and ordinary practice of the Apostles to ordain ministers “by the
laying on of hands.” As to this ceremony, and its origin and meaning, I have formerly given a brief
explanation of them, and the rest may be learned from the Institutes (Book 4: chap. 3.)
They who think that presbytery is here used as a collective noun, for “the college of presbyters
or elders,” 80 are, I think, correct in their opinion; although, after weighing the whole matter, I
acknowledge that a different meaning is not inapplicable, that is, that presbytery or eldership — is
the name of an office. He put the ceremony for the very act of ordination; and therefore the meaning
is, that Timothy — having been called to the ministry by the voice of the prophets, and having
afterwards been solemnly ordained was, at the same time, endued with the grace of the Holy Spirit
for the discharge of his office. Hence we infer that it was not a useless ceremony, because God by
his Spirit, accomplished that consecration which men expressed symbolically “by the laying on of
hands.”
15Take heed to these things81 The greater the difficulty in faithfully discharging the ministry
of the Church, so much the more ought a pastor to apply himself earnestly, and with his whole
might; and that not only for a short time, but with unfailing perseverance. 82 Paul therefore reminds
Timothy that this work leaves no room for indolence, or for slackening his labors, but demands the
utmost industry and constant application.
That thy profiting may be manifest By adding these words, he means, that he ought to labor to
this purpose, that by his agency the edification of the Church may be more and more advanced,
and that corresponding results may be visible; for it is not the work of a single day, and therefore
he should strive to make daily progress. Some refer this to Timothy, that he may profit more and
more; but I choose rather to interpret it as referring to the effect of his ministry.
The Greek words, , may either be translated, to all men, or, in all things. There will thus
be a twofold meaning; either, “that all may see the progress which springs from his labors”, or,
“that in all respects, or in every possible way, (which is the same thing,) they may be visible.” I
prefer the latter view.
16 Give heed to thyself, and to the doctrine There are two things of which a good pastor should
be careful; to be diligent in teaching, and to keep himself pure. 83 It is not enough if he frame his
life to all that is good and commendable, and guard against giving a bad example, if he do not
likewise add to a holy life continual diligence in teaching; and, on the other hand, doctrine will be
80 “Pour l’assemblee des prestres, c’est a dire, des pasteurs et anciens de l’Eglise .” — “For the assembly of presbyters, that
is, of the pastors and elders of the Church.”
81“Ταῦτα μελέτα , meaning, ‘Exercise thyself in these things, make them thy perpetual care and study;’ both this and the next
phrase, ( ἐν τούτοις ἴσθι,) being, in the best writers, used of diligent attention.” Bloomfield.
82 “Mais perseverant jusqu’au bout .” — “But persevering till the end.”
83 “Et de se garder pur de tous vices .” — “And to keep himself pure from all vices.”
of little avail, if there be not a corresponding goodness and holiness of life. With good reason,
therefore, does Paul urge Timothy to “give heed,” both to himself personally, and to doctrine, for
the general advantage of the Church. On the other hand, he commends his constancy, that he may
never grow weary; for there are many things that frequently happen, which may lead us aside from
the right course, if we do not set our foot firmly to resist.
If thou shalt do these things, thou shalt both save thyself and them that hear thee It is no ordinary
spur to excite the thoughtfulness of pastors, when they learn that their own salvation, as well as
that of the people, depends on the industry and perseverance with which they devote themselves
to their office. And as doctrine, which solidly edifies, is commonly attended by little display, Paul
says that he ought to consider what is profitable. As if he had said, “Let men who are desirous of
glory be fed by their ambition, let them applaud themselves for their ingenuity; to you, let it be
enough to devote yourself to your own salvation and that of the people.”
Now, this exhortation applies to the whole body of the Church, that they, may not take offense
at the simplicity which both quickens souls and preserves them in health. Nor ought they to think
it strange that Paul ascribes to Timothy the work of saving the Church; for, certainly, all that is
gained to God is saved, and it is by the preaching of the gospel that we are gathered to Christ. And
as the unfaithfulness or carelessness of the pastor is ruinous to the Church, so the cause of salvation
is justly ascribed to his faithfulness and diligence. True, it is God alone that saves; and not even
the smallest portion of his glory can lawfully be bestowed on men. But God parts with no portion
of his glory when he employs the agency of men for bestowing salvation.
Our salvation is, therefore, the gift of God alone, because from him alone it proceeds, and by
his power alone it is performed; and therefore, to him alone, as the author, it must be ascribed. But
the ministry of men is not on that account excluded, nor does all this interfere with the salutary
tendency of that government on which, as Paul shews, the prosperity of the Church depends.
(Ephesians 4:11 .) Moreover, this is altogether the work of God, because it is he who forms good
pastors, and guides them by his Spirit, and blesses their labor, that it may not be ineffectual.
If thus a good pastor is the salvation of his hearers, let bad and careless men know that their
destruction must be ascribed to those who have the charge of them; for, as the salvation of the flock
is the crown of the pastor, so from careless pastors all that perishes will be required. Again, a pastor
is said to save himself, when, by faithfully discharging the office committed to him, he serves his
calling; not only because he avoids that terrible vengeance which the Lord threatens by Ezekiel,
— “His blood will I require at thy hand,” ( Ezekiel 33:8 ,) but because it is customary to speak of
believers as performing their salvation when they walk and persevere 84 in the course of their
salvation. Of this mode of expression we have spoken in our exposition of the Epistle to the
Philippians, ( Philippians 2:12 .)
