Chapter 4

1 He fortelleth that in the latter times there shall be a departure from the faith. 6 And to the end that Timothy might not fail in doing his duty, he furnisheth him with divers precepts belonging thereto.

The Spirit. That is, the Holy Spirit, speaking either through Paul himself or through some other prophet in the church. For a discussion of the relationship between “the Spirit” and prophets within the church see on 1 Cor. 12:10; Eph. 4:11; 2 Peter 1:21; Rev. 1:1; 19:10.

Latter times. Or, “later times,” that is, in the days that would follow the time when the prediction was made. The Christian church was to expect increasing apostasy, which would culminate prior to the second advent (see on Matt. 24:24; Rev. 16:14).

Depart. Gr. aphisteµmi, “to remove oneself from,” “to apostatize.” For apostasia, the noun derived from this verb, see on 2 Thess. 2:3. Paul at Miletus had already warned the elders of the Ephesian church of the coming apostasy in the Christian church (see Acts 20:28–31). For a more extended discussion of the great apostasy that was to manifest itself in the church before the return of Christ see on 2 Thess. 2:3–10.

The faith. The use of the definite article “the” in Greek emphasizes a “faith” that has just been referred to—here the profound truths stated in ch. 3:16.

Seducing. Literally, “wandering,” hence, misleading and deceptive. The most effective and deceptive opponents of the church are former members who set forth a cunning mixture of error and truth.

Spirits. That is, men actuated by “seducing spirits” (see on 1 John 4:1).

Devils. Gr. daimonia, “demons” (see on 1 Cor. 10:20). The teachers of deception disseminate teachings that are inspired by Satan and his co-workers. Compare the devil’s control of Judas (see Luke 22:3). Satan works to control the minds of men, hence, the importance of a sound intellectual grasp of truth.

Modern spiritualism, a prominent example of the “doctrines of devils,” is merely a revival of the demon worship and witchcraft of the past. Its seductive influence will eventually sweep the world, Christian and non-Christian alike, and prepare the way for Satan’s last great delusion (GC 562, 588, 589, 624; PP 686).

2. Hypocrisy. Or, “pretense,” “outward show.” Teachers of deception (v. 1) may pretend loyalty to truth while they spread their “doctrines of devils” (v. 1). Apostates often do not sail openly under the flag of error and treason to the cause of Christ. The teachers of deception trumpet loudly their loyalty to the cause of truth, thus better to delude men.

Their conscience. Literally, “their own conscience.” The deceptions that are misleading others in the church are, at the same time, making the deceivers insensitive to truth.

Seared with a hot iron. Or, “branded with a branding iron.” Some hold that this refers to the insensibility of a conscience that is no longer aware of guilt at wrongdoing in somewhat the same way that searing by a hot iron renders human flesh incapable of feeling, so that it becomes progressively difficult for the Holy Spirit to make any impression on the conscience. Compare the course of Judas, who finally ignored every appeal to his soul (see Luke 22:3; John 6:70; 13:27). Others believe that as a branding iron leaves its mark, so the “doctrines of devils” (1 Tim. 4:1) and hypocritical “lies” (v. 2) make the satanic brand an indelible mark. Hence, as Paul possessed the “marks” of his service to Christ (Gal. 6:17), so these deceivers will bear corresponding marks of loyalty to Satan.

3. Forbidding to marry. Paul here warns against fanatical concepts that were first introduced into Christianity by the Gnostics (see Vol. VI, pp. 54–58) and perpetuated by the monastic system. The Gnostics believed that all matter was evil, and that the human body, being material, must have its passions repressed and denied. According to this theory, marriage became a concession to the lusts of the flesh, and was therefore sinful. Paul makes clear that marriage is a God-given institution and that to attack this institution would be to assail the infinite wisdom and beneficent purposes of God (see on 1 Cor. 7:1; Heb. 13:4).

Meats. Gr. broµmata, “food” (see on Mark 7:19). For a discussion of Paul’s position concerning the relationship between food and Christian living see on Rom. 14:1. Paul here refers to ascetic influences and tendencies that permeated the church. For ceremonial, ritualistic reasons these ascetics considered the total prohibition of certain foods to be spiritually desirable. The prohibition of certain foods on particular religious days may also be included in the apostle’s warning.

Which. Some believe that this refers back to “meats” only, whereas others urge that marriage is also to be included.

Created. Both food and marriage were part of God’s original plan for man in Eden.

To be received. Literally, “for participation.” The institution of marriage and the foods specified for man to eat (see on Gen. 1:29; see Additional Note on Lev. 11) are part of God’s plan for the proper development of man. He who created man knows best what activities he should participate in so as to attain a balanced, happy life. For man to deny himself the privileges of marriage and food necessary for proper health would be to question and defy the wisdom and will of God.

Thanksgiving. Men are not only to accept God’s directions for living, but to rejoice in His concern for them and to register their gratitude in a life of praise and thanksgiving (see on 1 Cor. 10:30, 31).

Which believe and know. Literally, “by the faithful, even those knowing fully [that is, who have an experimental understanding of].” God’s plans for man are understood best by those who have committed their will to Him and put those plans into practice (see John 7:17). Those who know by experience the unfailing love and concern of God will be the first to vindicate His wisdom as it extends to every facet of their lives. Only those who have fully realized this wisdom will be able to give genuine “thanksgiving.”

Truth. That is, the revealed will of God as contained in the Scriptures (see ch. 3:15; see on ch. 2:4).

4. Every creature. Gr. pan ktisma, “everything founded,” “everything created,” here evidently to be understood as restricted to the created things of v. 3 (see comment there).

Good. Gr. kalos, “excellent,” that is, perfectly adapted and suitable to its intended purpose. Even as the inventor of an earthly machine knows best what the ideal conditions are for its successful operation, so God knows the best possible conditions for man’s perfect happiness (see on Gen. 1:31).

Some commentators believe that Paul here abolishes the distinction made in the OT between “clean” and “unclean” foods (see on Lev. 11). It should be noted, however, that he specifically limits his remarks to those things created by God for use as food (see on v. 3). God specified at creation what articles He intended man to use as food. This prescribed diet did not include the flesh of any animal, or even all types of vegetation (see on Gen. 1:29, 31). They were created for a different purpose, and for that purpose they were “good,” that is, perfectly adapted to meet the purpose for which God made them. After the Flood God permitted the use of “clean” meats, but specifically forbade the eating of “unclean” meats. The Bible nowhere removes that ban.

Nothing to be refused. Everything God has created should be made to fill the need for which it was created.

5. Sanctified. Gr. hagiazoµ, “to treat as holy” (see on John 17:17). God has ordained, or set apart, marriage (see on 1 Tim. 4:3). He has also set apart certain items appointed for use as food, and they are therefore “sanctified,” or set apart, each for its intended use.

Word of God. That is, by His express command. Christians set their pattern of living consistently with the Bible.

Prayer. Genuine prayer reveals man’s attempt to cooperate fully with God’s plan for his restoration from sin. Prayer before each meal and frequently throughout the day is not too often to voice gratefulness for the love and wisdom of the Lord (see on Col. 3:17).

6. If thou put the brethren in remembrance. Or, “by suggesting to the brethren.” Paul calls for a constant ministry of teaching. In the NT the members of the church are frequently called “brethren” (see Phil. 3:1; James 1:2; 1 Peter 5:9).

These things. That is, the instruction regarding the growing danger posed by apostate teachers (see on vs. 1–5).

Good. See on v. 4.

Minister. Gr. diakonos, “deacon” (see on ch. 3:13).

Nourished up. No Christian minister can continue long in God’s favor without a systematic program of Bible study and general self-improvement. The Scriptures alone can make his ministry effective for good. To be “nourished up” in the Scriptures does not mean merely that certain texts and Biblical facts have been successfully mastered, for the devil himself has mastered the Scriptures in this way (see on James 2:19). To know Christ personally and to have an experimental knowledge of salvation, as revealed in the Bible, is the objective of all genuine Bible study.

No Christian, whether minister or church member, can be properly nourished if he does not partake of a balanced diet, whether of literal or of spiritual food. Food eaten by someone else will never contribute to one’s own spiritual health or growth (cf. DA 390). Paul challenges young Timothy to be a true representative of Jesus as he ministers to his congregation.

Faith. Literally, “the faith” (see on chs. 3:9; 4:1; 5:8).

Good doctrine. That is, sound teaching.

Attained. Literally, “closely followed.” Paul’s commendation of Timothy will further strengthen the young pastor’s influence.

7. Refuse. The less attention the Christian minister gives to speculative ideas, the more service he will do for all concerned. The Master Shepherd does not intend that His sheep shall become experimental animals on which religious fanatics may try out their ill-conceived theories.

Profane. See on ch. 1:9. Christian ministers are not to concern themselves with secular speculations.

Old wives. Or, “old-womanish,” that is, silly superstitions, which are unworthy of a discerning Christian’s attention.

Exercise. Paul urges Timothy to direct his energies into the positive presentation of the great truths of salvation.

Godliness. The best defense of Christian doctrine is not found in a continued attack upon the current “fables,” but rather in a consistent Christian life (see on ch. 2:2). In addition, the clear, positive presentation of truth which undergirds this genuine Christian experience will be more effective than quibbling over fanciful notions.

8. Bodily exercise. Paul is not here minimizing the benefits of physical exercise. The human body is “the temple of the Holy Ghost” (1 Cor. 6:19, 20), and it is mandatory for every Christian to keep himself in the best of health. To do so requires a reasonable amount of physical exercise. However, Paul is concerned lest physical austerity or exercise of any kind should be made an end in itself, to the detriment of godliness of character. The morality of any phase of healthful living consists not in what a person is doing with his body but in what spiritual advancement his increased physical stamina makes possible (see on 1 Cor. 9:24–27).

Little. That is, in comparison with the supreme importance of training the character, which “is profitable unto all things.” Some believe that Paul is also comparing the temporary value of physical development with the present and future value of spiritual training. This may be true, but the fact that good health contributes to spiritual alertness and personality must not be ignored. “Health is an inestimable blessing, and one which is more closely related to conscience and religion than many realize” (GW 242).

All things. Any attention to either physical or mental training is merely a means to the one end of spiritual vitality. The Christlike character is the principal concern of the genuine Christian.

The life that now is. Paul concurs with Christ that not only does godliness hold out to the believer the promise of eternal life, “which is to come,” but it gives peace, happiness, and blessings in this present life (see Ps. 34:12–14; Luke 18:28–30).

9. Faithful. Gr. pistos, “worthy of trust” (see on ch. 3:1).

10. For therefore. Rather, “for to this end,” that is, the end of “godliness” of character (see on v. 8), which is to be sought for by every Christian.

Both. Textual evidence favors (cf. p. 10) the omission of this word.

Labour. Gr. kopiaoµ, “to toil exhaustedly.” The wearisome schedule of Paul’s daily ministry was the result of his earnest desire to spread the challenge of “godliness” throughout the churches and among the masses of heathen. His love for souls may be measured by the record of his exhausting toil (see on 2 Cor. 11:23–29).

Suffer reproach. Or, “are reviled.” However, textual evidence favors (cf. p. 10) the reading “to contend with adversaries” (see on 1 Cor. 9:25).

Trust. That is, hopefully trust. See on Rom. 5:1–5; 8:24, 25; 15:13. Compare 1 Thess. 5:8; 2 Thess. 2:16; Titus 3:7; Heb. 3:6; Peter 1:3, 4; 1 John 3:2, 3.

Living God. The unchanging nature of God provides the basis for the complete reliability of the promises (see v. 8), which are extended to all believers.

Saviour. Paul considers the three members of the Godhead as directly involved in the plan of salvation (see on ch. 1:1). Every expressed thought and act of each reveals that God’s prime concern is the redemption of men.

All men. That is, God desires all men to be saved, and has made sufficient grace available for this great purpose (see on ch. 2:2).

Those that believe. Although salvation is available to all men, only those who choose to “believe”and accept it will benefit from its provision (John 3:17, 18, 36; see on John 1:12).

11. Command. Verse 11 may also be translated: “Make a practice of keeping this message before the people, and continue teaching it.” A Christlike character is of primary importance, and its cultivation must never be subordinated to other activities, however worthy. Paul saw the danger of men becoming church members but failing to become genuine Christians.

12. Despise. Or, “think down on.”

Thy youth. Timothy was probably not 40 years old, and yet would have numerous elders under his charge (see ch. 5:1, 17, 19). From ch. 4:12–16 some have concluded that Timothy was timid and reticent by nature, more given to obey than to command, and that Paul’s counsel here was intended to correct this supposed defect. Youth is no barrier to a rich spiritual fellowship with God, and old age is not a guarantee of sound thinking or complete dedication. Men, according to Paul, are to be judged by their sanctified abilities and not by arbitrary standards such as age.

Example of the believers. That is, a model of what every genuine Christian should be like. Compare Titus 2:7. The phrase may be rendered “an example to the believers,” that is, a model of conduct to be imitated by those who believe (cf. Phil. 3:17; 1 Thess. 1:6, 7; 2 Thess. 3:9; 1 Peter 5:3). Thus the apostle challenges Timothy to continue to exemplify the Christian virtues and graces, so that his authority may be held in honor.

In word. Or, “in conversation,” “in speech,” whether public or private.

Conversation. Gr. anastropheµ, “manner of life” (see on Eph. 4:22).

Charity. Or “love” (see on 1 Cor. 13:1).

In spirit. Textual evidence favors (cf. p. 10) the omission of this phrase.

In faith. By observing Timothy’s unswerving conviction that God is trustworthy and merits our fullest loyalty, other church members would be encouraged to do likewise. Both love and faith grow in proportion to an expanding knowledge of the character of God. Love and faith have an interacting force upon each other; the increase of one nurtures the growth of the other.

In purity. As an example of the Christlike life, both to believers and nonbelievers alike, the Christian minister’s moral record must be completely unsullied (see ch. 5:2, 22).

13. Till I come. Paul evidently expected to be released from prison.

Give attendance to. Or, “give heed to.”

Reading. That is, the Scripture lessons read in public worship, following the synagogue custom (see on Luke 4:16). Because in those days the Because in those days the Scriptures had to be laboriously copied by hand, very few homes could afford a copy; hence the need for, and importance of, the reading of Scripture in public worship. Because of the contentious and delusive teachers in the churches under Timothy’s care (see on 1 Tim. 1:3–6; 4:1, 7) Paul charges the young apostle to select carefully the Scriptures to be read in public and to give them careful interpretation. Timothy was not to be a censor of free thought, but a wise leader, sensitive to his duty to keep the essentials of the gospel untainted from “doctrines of devils” (see on v. 1).

Exhortation. That is, the admonition to duty based on the Scripture lesson as read in public worship. Perhaps Paul here refers to the preaching phase of church worship.

Doctrine. Literally, “the teaching.” It will be detrimental to the life of the church if the self-appointed teachers disseminate teachings that are contrary to the fundamentals of the Christian faith. Hence Timothy is to give careful heed to all phases of public worship.

14. Neglect not. Or, “Be not careless.”

Gift. Gr. charisma, “a gift of grace” (see on Rom. 1:11; 12:6). Here Paul refers to Timothy’s special abilities of administration (see 1 Tim. 1:18; 4:11), of keen mental analysis of conflicting teachings (see chs. 1:3, 4; 6:5), and of his rare quality of clarity in teaching (see ch. 4:6, 11). All Christians have some “gift,” the exercise of which will strengthen the church (see on Rom. 12:6). However, no “gift” should give cause for boasting, because every gift is from God alone. The consequences of neglecting one’s personal “gift” are fearful to contemplate. First, the efficiency of soulsaving is diminished and the general program of the church is adversely affected. In the second place, the result in the character of the careless church member will be fully revealed in the judgment. Compare Matt. 25:14–30.

Paul especially commands all ministers to give themselves unreservedly to their sacred calling and to avoid competing interests that absorb time and energy that should be devoted to ministry to the flock entrusted to their care.

By prophecy. Or, “through prophecy.” God had communicated His will for Timothy through Paul and other prophets of the Christian church (see on ch. 1:18).

Laying on of the hands. Timothy’s “gift” of church leadership was not bestowed on him at the time of his ordination. No special power flowed through the hands of the “presbytery.” Rather, the ordination service recognized Timothy’s abilities and consecration, and thus expressed the church’s approval of his appointment as a church leader. All thus ordained are authorized to perform the rites of the church. For a discussion of the Biblical concept of the “laying on the hands” in ordination see on Acts 6:6.

Presbytery. Gr. presbuterion, “council of elders.” For the interchangeable usage of the titles presbuteros, “elder,” and episcopos, “bishop,” see Vol. VI, pp. 26, 38; see on Acts 11:30; 1 Tim. 3:1.

15. Meditate. Gr. meletaoµ, “to attend to carefully.” The faithful minister does not divide his day between his spiritual duties and secular pursuits. Christ’s ministers will labor as Christ labored, bringing to the task their freshest thoughts and best energies.

Give thyself wholly to them. Literally, “be in these things.” The Christian minister must be totally immersed in the task of soulsaving; he must know no other master than Jesus Christ.

Profiting. Or, “advancement,” “progress.” Here Paul challenges Timothy to vindicate the judgment of the church that his “advancement” to this new office of leadership was not ill advised. In secular business every worker demonstrates his value by production. Past deeds written in glorious references will not compensate for present unproductiveness. So in the Christian ministry a man’s value is determined by his recognized ability to help men and women to find God.

16. Take heed unto thyself. The apostle asserts the primary importance of dependable Christian character as a qualification for service to the church. Acquaintance with the teachings of the church is important, but this knowledge can never compensate for a questionable reputation. The most winsome argument for Christianity is not unanswerable logic but the fragrance of a Christlike life. Sincere seekers for truth are not interested in theory, but in a working philosophy of life that can solve their problems and help them to overcome their weaknesses. When non-Christians who are honest in heart see that the gospel changes selfish, vain, timeserving men into pure, unselfish Christians they will be drawn to the Christ of the gospel.

It is a tragic inconsistency for a minister to attempt to reform the lives of others if his own has not been re-created by the power of God. He who would preach kindness and love must first exemplify these qualities in his own life. The preaching of the gospel is hindered or hastened by the lives lived by professing Christians (see Rom. 8:19; Cor. 2:14–16; Eph. 4:12, 13; COL 69; Ev 695, 696; GC 457, 458; 6T 450; 9T 29).

Doctrine. See on v. 13; ch. 6:1. The successful church leader will not only live an exemplary life but will also posses a keen understanding of the Scriptures. The Holy Spirit cannot bless the labors of those who work for souls while willfully neglecting the thorough study of the Word.

Continue. Like Timothy, every minister is to make it his life’s habit to adhere to these basic principles of genuine Christian experience. Each passing year should show decided improvement, both in spiritual development and in an understanding of the truths of God’s Word.

Save. Salvation is here presented as dependent upon continuance in the initial experience of grace (cf. on Heb. 3:14). When the matchless consequences of a divinely ordered life are apparent to the world many are led to respond to the gospel call. Paul’s order of words must not be overlooked: the saving of lost men is a result of the living of saved lives by faithful church members. God’s most effective witness, seen best in the man Christ Jesus, is the truth as it is revealed through the personality and character of redeemed men and women.

Ellen G. White comments

1 CM 129; CT 257; DA 257; Ev 361, 363, 595, 624; FE 288; GC 444, 552; MM 90, 96, 101; PP 103, 686; SR 393; TM 58; 5T 525; 6T 401; 8T 75, 249; 9T 68

2 CH 409; 1T 338; 2T 406; 3T 485

8 CH 29, 627; Ed 145; GW 91; 4T 405

12 CT 536; FE 136; GW 124; ML 121; 4T 449

12, 13 2T 504

12–162T 642

13 ML 89

13–165T 524

15 AA 356; FE 445; GW 125; 1T 470, 473; 2T 317; 5T 593

15, 16 2T 505; 4T 449

16 CM 58; GW 104, 124; ML 234; TM 292; 5T 160, 591; 6T 330