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英文原文
Paul here foretels, I. A dreadful apostasy, 1Ti 4:1-3. II. He treats of Christian liberty, 1Ti 4:4,5. III. He gives Timothy divers directions with respect to himself, his doctrine, and the people under his care, 1Ti 4:6-16.
1-5
Apostasy Foretold; Christian Liberty (64 AD)
预言背道；基督徒的自由（公元64年）
¹ 圣灵明说，在后来的时候，必有人离弃真道，听从那引诱人的邪灵和鬼魔的道理。
² 这是因为说谎之人的假冒；这等人的良心如同被热铁烙惯了一般。
³ 他们禁止嫁娶，又禁戒食物，就是神所造、叫那信而明白真道的人感谢着领受的。
⁴ 凡神所造的物都是好的，若感谢着领受，就没有一样可弃的，
⁵ 都因神的道和人的祈求成为圣洁了。
此处我们有关于末世背道的预言，他之前曾把它当作基督徒中间一件预料之中、理所当然的事提过，帖后2:1-17。
一、在前一章的结尾，我们已将敬虔的奥秘总结过；所以在这一章的开头，我们很不法之隐意的总结：「圣灵明说，在后来的时候，必有人离弃真道」；无论他指的是旧约里的圣灵，还是新约众先知里的圣灵，或二者都是。关于敌基督的预言，正如关于基督的预言一样，都来自圣灵。圣灵在两者中都明明说到要有一次普遍的背道，背弃基督的信仰和纯正的敬拜。这事要临到「后来的时候」，即在基督教的施行期间，因为这些日子被称为末后的日子；在随后的教会世代里，因为不法之隐意那时已经开始发动。「必有人离弃真道」，即必有从信仰上的背道。「有人」——不是所有人；因为在最坏的世代，神仍会按着拣选之恩留有余民。「他们离弃真道」——那一次交付圣徒的真道（犹3），那一次交付的、福音纯正的教义。「听从那引诱人的邪灵」——那些假装有圣灵、其实并非真受圣灵引导的人，约一4:1。「亲爱的弟兄啊，一切的灵，你们不可都信」，不可信每一个假装有圣灵的人。在此请观察：
1. 背道的一个重大实例，即听从鬼魔的道理，或关于鬼魔的道理；即那些教导敬拜圣徒与天使的教义，把他们当作介于不朽之神与必朽之人之间的一类中级神明——正如外邦人所谓的鬼魔、并如此敬拜的。这事显然与罗马教廷相符，它是迈向那大背道最初步骤之一——把殉道者的遗骸封入神龛、向他们献上神圣的尊崇、筑坛、焚香、为图像和庙宇行祝圣礼、并以祷告赞美尊荣已故的圣徒。这鬼魔敬拜是异教的复活，是「头一个兽的像」。
2. 推动并传播这背道与迷惑的工具。（1）这是借着那说谎之人的假冒而成的——他们是撒但的差役与使者，借着谎言、伪造、假神迹来推进这些迷惑，提前4:2。这是借他们的假冒而成——口里认信尊荣基督，同时却攻击他一切受膏的职分，败坏或亵渎他一切的典章。这也指那些「良心如同被热铁烙惯了一般」之人的假冒，他们已完全丧失了美德与道德诚实的最初步原则。人若良心未曾被热铁烙惯，便绝不能持守一种为着天主教事业的好处可以废掉誓言的权柄，绝不能持守对异端可以不必守信的原则，也绝不能脱去一切人性怜悯的痕迹，以教会利益的借口披上最野蛮的残暴。（2）他们的另一个特征是禁止嫁娶，禁止他们的圣职人员嫁娶，并对婚嫁大加毁谤，虽然婚姻是神所设立的；并且他们吩咐人「禁戒食物」，把宗教置于在特定时间与节期如此的禁戒之上，不过是要对人良心施行暴虐罢了。
3. 总而言之请观察：（1）末世的背道不应使我们惊奇，因为这是圣灵明明预言过的。（2）圣灵就是神，否则他不能确切预见如此遥远的事——这些事对我们而言是不确定、偶然的，取决于人的性情、嗜好与情欲。（3）圣灵的预言与外邦神谕的分别极为明显：圣灵明说，而外邦的神谕总是模棱两可、不确定。（4）在这样的普遍背道中，并非所有人都被冲走，只是有些人，想到这点是令人安慰的。（5）诱惑人与欺骗人的常假装有圣灵，这表明众人都信服：最能在我们心中产生对那些假装出于圣灵之事的认可的就是这点。（6）人必先被刚硬、良心被烙惯，才能离弃真道、吸引别人与他们同伙。（7）人若吩咐神所禁止的事——如敬拜圣徒与天使或鬼魔，并禁止神所允许或命令的事——如嫁娶与食物，便是他们离弃真道的记号。
二、使徒既提到他们虚伪的禁食，便借机阐明我们在福音之下所享受、关于使用神美好受造之物的基督徒自由的教义——即：在律法之下，食物有洁净与不洁净之分（这类肉可以吃，那类不可以吃），如今这一切都已废去；我们当一概不称为俗而不洁的，徒10:15。在此请观察：1. 我们当把自己的食物看作神所造的；我们是从他领受的，所以当为他而用。2. 神造这些物时，特别顾念「那信而明白真道的人」，就是好基督徒——他们对受造之物有盟约的权利，而别人只有一般的权利。3. 神所造的当「感谢着领受」。我们不可拒绝神厚恩的礼物，也不可在神未加区分之处斤斤计较，而当领受并感恩，承认造物主神的大能、赐物之神的厚恩：「凡神所造的物都是好的，没有一样可弃的」，提前4:4。这明显叫我们从礼仪律所定一切食物的区分中得释放——特别是猪肉，犹太人不可吃，却因这原则「凡神所造的物都是好的」蒙允许归给基督徒。请注意，神的美好受造之物在感谢着领受之时才是好的，对我们加倍甘甜。「都因神的道和人的祈求成为圣洁了」，提前4:5。能对受造的安逸之物有分别为圣的使用，是可羡慕的事。如今这些对我们成了圣：（1）借着神的道——不仅借他的允许，使我们得以自由使用这些事物，更借他要用合宜食物养活我们的应许。这赐给我们对受造安逸之物分别为圣的使用。（2）借着祷告——这为我们将食物祝福。神的道与祷告必须带到我们日常的行动与事务中，于是我们都凭信心而行。在此请观察：[1] 每一受造之物都是神的，因他造了万物。「林中的各样野兽是我的」（神说），「千山上的牲畜也是我的。山中的各样飞鸟，我都知道；野地的各样走兽也是我的」，诗50:10,11。[2] 神所造的各样受造之物都是好的：当可称颂的神鉴察自己一切的工作时，神看一切所造的，看哪，都甚好，创1:31。[3] 神的赐福使各样受造之物成为对我们的滋养；人活着不是单靠食物，乃是靠神口里所出的一切话（太4:4），所以没有一样当被拒绝。[4] 所以我们当借祷告求他的赐福，借祷告将所领受的受造之物分别为圣。
英文原文
Apostasy Foretold; Christian Liberty (64 AD)
¹ Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
² Speaking lies in hypocrisy; having their conscience seared with a hot iron;
³ Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
⁴ For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
⁵ For it is sanctified by the word of God and prayer.
We have here a prophecy of the apostasy of the latter times, which he had spoken of as a thing expected and taken for granted among Christians, 2Th 2:1-17.
I. In the close of the foregoing chapter, we had the mystery of godliness summed up; and therefore very fitly, in the beginning of this chapter, we have the mystery of iniquity summed up: The Spirit speaks expressly that in the latter times some shall depart from the faith; whether he means the Spirit in the Old Testament, or the Spirit in the prophets of the New Testament, or both. The prophecies concerning antichrist, as well as the prophecies concerning Christ, came from the Spirit. The Spirit in both spoke expressly of a general apostasy from the faith of Christ and the pure worship of God. This should come in the latter times, during the Christian dispensation, for these are called the latter days; in the following ages of the church, for the mystery of iniquity now began to work. Some shall depart from the faith, or there shall be an apostasy from the faith. Some, not all; for in the worst of times God will have a remnant, according to the election of grace. They shall depart from the faith, the faith delivered to the saints (Jude 1:3), which was delivered at once, the sound doctrine of the gospel. Giving heed to seducing spirits, men who pretended to the Spirit, but were not really guided by the Spirit, 1Jo 4:1. Beloved, believe not every spirit, every one who pretends to the Spirit. Now here observe,
1. One of the great instances of the apostasy, namely, giving heed to doctrines of demons, or concerning demons; that is, those doctrines which teach the worship of saints and angels, as a middle sort of deities, between the immortal God and mortal men, such as the heathen called demons, and worshipped under that notion. Now this plainly agrees to the church of Rome, and it was one of the first steps towards that great apostasy, the enshrining of the relics of martyrs, paying divine honours to them, erecting altars, burning incense, consecrating images and temples, and making prayers and praises to the honour of saints departed. This demon-worship is paganism revived, the image of the first beast.
2. The instruments of promoting and propagating this apostasy and delusion. (1.) It will be done by hypocrisy of those that speak lies, the agents and emissaries of Satan, who promote these delusions by lies and forgeries and pretended miracles, 1Ti 4:2. It is done by their hypocrisy, professing honour to Christ, and yet at the same time fighting against all his anointed offices, and corrupting or profaning all his ordinances. This respects also the hypocrisy of those who have their consciences seared with a red-hot iron, who are perfectly lost to the very first principles of virtue and moral honesty. If men had not their consciences seared as with a hot iron, they could never maintain a power to dispense with oaths for the good of the catholic cause, could never maintain that no faith is to be kept with heretics, could never divest themselves of all remains of humanity and compassion, and clothe themselves with the most barbarous cruelty, under pretence of promoting the interest of the church. (2.) Another part of their character is that they forbid to marry, forbid their clergy to marry, and speak very reproachfully of marriage, though an ordinance of God; and that they command to abstain from meats, and place religion in such abstinence at certain times and seasons, only to exercise a tyranny over the consciences of men.
3. On the whole observe, (1.) The apostasy of the latter times should not surprise us, because it was expressly foretold by the Spirit. (2.) The Spirit is God, otherwise he could not certainly foresee such distant events, which as to us are uncertain and contingent, depending on the tempers, humours, and lusts of men. (3.) The difference between the predictions of the Spirit and the oracles of the heathen is remarkable; the Spirit speaks expressly, but the oracles of the heathen were always doubtful and uncertain. (4.) It is comfortable to think that in such general apostasies all are not carried away, but only some. (5.) It is common for seducers and deceivers to pretend to the Spirit, which is a strong presumption that all are convinced that this is the most likely to work in us an approbation of what pretends to come from the Spirit. (6.) Men must be hardened, and their consciences seared, before they can depart from the faith, and draw in others to side with them. (7.) It is a sign that men have departed from the faith when they will command what God has forbidden, such as saint and angel or demon-worship; and forbid what God has allowed or commanded, such as marriage and meats.
II. Having mentioned their hypocritical fastings, the apostle takes occasion to lay down the doctrine of the Christian liberty, which we enjoy under the gospel, of using God's good creatures,—that, whereas under the law there was a distinction of meats between clean and unclean (such sorts of flesh they might eat, and such they might not eat), all this is now taken away; and we are to call nothing common or unclean, Ac 10:15. Here observe, 1. We are to look upon our food as that which God has created; we have it from him, and therefore must use it for him. 2. God, in making those things, had a special regard to those who believe and know the truth, to good Christians, who have a covenant right to the creatures, whereas others have only a common right. 3. What God has created is to be received with thanksgiving. We must not refuse the gifts of God's bounty, nor be scrupulous in making differences where God has made none; but receive them, and be thankful, acknowledging the power of God the Maker of them, and the bounty of God the giver of them: Every creature of God is good, and nothing to be refused, 1Ti 4:4. This plainly sets us at liberty from all the distinctions of meats appointed by the ceremonial law, as particularly that of swine's flesh, which the Jews were forbidden to eat, but which is allowed to us Christians, by this rule, Every creature of God is good, etc. Observe, God's good creatures are then good, and doubly sweet to us, when they are received with thanksgiving.—For it is sanctified by the word of God and prayer, 1Ti 4:5. It is a desirable thing to have a sanctified use of our creature-comforts. Now they are sanctified to us, (1.) By the word of God; not only his permission, allowing us the liberty of the use of these things, but his promise to feed us with food convenient for us. This gives us a sanctified use of our creature-comforts. (2.) By prayer, which blesses our meat to us. The word of God and prayer must be brought to our common actions and affairs, and then we do all in faith. Here observe, [1.] Every creature is God's, for he made all. Every beast in the forest is mine (says God), and the cattle upon a thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine, Ps 50:10,11. [2.] Every creature of God is good: when the blessed God took a survey of all his works, God saw all that was made, and, behold, it was very good, Ge 1:31. [3.] The blessing of God makes every creature nourishing to us; man lives not by bread alone, but by every word that proceeds out of the mouth of God (Mt 4:4), and therefore nothing ought to be refused. [4.] We ought therefore to ask his blessing by prayer, and so to sanctify the creatures we receive by prayer.
6-16
Exhortation to Godliness; Exhortation to Ministerial Duties (64 AD)
劝人敬虔；劝尽牧职的本分（公元64年）
⁶ 你若将这些事提醒弟兄们，便是基督耶稣的好执事，在真道的话语和你向来所服从的善道上得了教育。
⁷ 只是要弃绝那世俗的言语和老妇荒渺的话，在敬虔上操练自己。
⁸ 「操练身体，益处还少；惟独敬虔，凡事都有益处，因有今生和来生的应许。」
⁹ 这话是可信的，是十分可佩服的。
¹⁰ 我们劳苦努力，正是为此，因我们的指望在乎永生的神；他是万人的救主，更是信徒的救主。
¹¹ 这些事，你要吩咐人，也要教导人。
¹² 不可叫人小看你年轻，总要在言语、行为、爱心、信心、清洁上，都作信徒的榜样。
¹³ 你要以宣读、劝勉、教导为念，直等到我来。
¹⁴ 你不要轻忽所得的恩赐，就是从前借着预言、在众长老按手的时候赐给你的。
¹⁵ 这些事你要殷勤去作，并要在此专心，使众人看出你的长进来。
¹⁶ 你要谨慎自己和自己的教训，要在这些事上恒心；因为这样行，又能救自己，又能救听你的人。
使徒愿提摩太把一些思想灌输到基督徒心里，以防止他们被奉犹太教的师傅诱惑。请注意，那些殷勤尽自己职分的人，就是基督耶稣的好执事；不是那些竭力提出新观念的人，而是那些「提醒弟兄们那些已经领受又听见的事的人」。「所以我虽然将这些事常常提醒你们，你们虽然晓得，我却要将这些事常常提醒你们」，彼后1:12。在另一处，「我便借此提醒你们，激发你们诚实的心」，彼后3:1。使徒犹大也说：「所以我虽然晓得这些事，却仍要提醒你们」，犹5。你看，使徒与属使徒之人都把提醒听众当作自己工作的重要部分；因为我们容易忘记、又迟于学习和记念神的事。「在真道的话语和你向来所服从的善道上得了教育」。请观察：1. 连牧者自己也需要在认识基督与他的教义上长进加增：他们必须在「真道的话语」上得着教育。2. 牧者在知识与信心上长进的最好方法，就是提醒弟兄们；我们教导别人时，也教导自己。3. 牧者所教导的人是弟兄，当以弟兄相待；因为牧者并非神产业的主。
一、在此敬虔被推及他与别人：「要弃绝世俗和老妇的荒渺的话」，提前4:7,8。那些有人用以塞满脑袋的犹太遗传，与自己无干。「倒要在敬虔上操练自己」；即留意实际的宗教。那些愿意敬虔的人，必须在敬虔上操练自己；这需要不断的操练。其理由出于敬虔的益处：「操练身体益处还少」，或说只是为时短暂。禁戒食物与嫁娶之类的事，虽被当作克己禁欲之工，却益处极少，几乎无用。我们若只治死身体而不治死罪，又有何益？请观察：1. 敬虔能得着许多；它在我们的全部生活上都有用，因为它有「今生和来生的应许」。2. 敬虔之利大半在于应许；而给敬虔之人的应许关乎今生，但尤其关乎来生。在旧约之下，应许多为今世的福气，但在新约之下多为属灵与永远的福气。敬虔的人即使在今世的好处上只有少许，来世的好处也必补偿他们。3. 在使徒时代已有世俗和老妇的荒渺故事；提摩太虽是卓越的人，也不超越这样的劝告：「要弃绝世俗」，等等。4. 我们仅仅弃绝世俗与老妇的荒渺故事还不够，更当在敬虔上操练自己；我们不但要止住作恶，更要学习行善（赛1:16,17），并要把操练自己以致敬虔养成习惯。5. 真敬虔的人至终不会失丧，无论那些以操练身体为足的人结局如何，因为敬虔有「应许」，等等。
二、我们所受的鼓励，使我们在敬虔的路上前进、操练自己，尽管路上有困难与挫折。他既说过（提前4:8）敬虔「凡事都有益处，有今生和来生的应许」，但问题是：这益处能否抵得过所失的呢？如果不能，便算不得益处。是的，我们确信能。这正是另一句保罗所说的、十分可佩服的「可信的话」——我们在服事神与宗教之工上的一切劳苦损失，必丰丰富富地得着报偿，所以我们虽为基督有所失，却不会因他而失。「我们劳苦努力，正是为此，因我们的指望在乎永生的神」，提前4:10。请观察：
1. 敬虔的人必须劳苦、并预期受辱；他们当行善，同时又要预期受苦：在这世上，我们不仅作为人，更作为圣徒，都当预期劳苦患难。
2. 那些在服事神与宗教之工上劳苦受辱的人，可仰赖活的神，他们不会因此失丧。这当鼓励他们：「我们指望在乎永生的神」。我们所仰赖作付酬之主的神，是永生的神，他自己永远活着，又是一切事奉他之人的生命之源——想到这点，就当鼓励我们在一切事奉中、在一切为他所受的苦中前进，特别想到他是「万人的救主」。（1）借他的护理，他保护人的身位，延长人的寿命。（2）对万人永远的得救，他怀有普遍的善意——不愿任何人沉沦，乃愿人人都来悔改。他不愿罪人死亡；他在这意义上是万人的救主，没有一人被留在与堕落天使同样的绝望境地。他既是万人的救主，我们便可推论他更是那寻求他、事奉他之人的赏赐者；他既对自己一切受造如此怀有善意，就更必为那些新造的人、重生的人善加预备。他是万人的救主，「更是信徒的救主」；他为信徒所预备的救恩，足以补偿他们一切的事奉与受苦。在此我们看见：[1] 基督徒的人生是劳苦与受苦的人生：「我们劳苦，受辱」。[2] 我们在今世所能预期最好的受苦，是为我们行善、为我们的信心之工与爱心之劳受辱。[3] 真基督徒仰赖活的神；因为倚靠人或倚靠活神以外任何事物的，那人便有祸了；倚靠他的，必不致羞愧。「你当随时倚靠他」。[4] 神既是万人普遍的救主，因为他把万人置于可蒙拯救的境地；他更是真信徒特别的救主；所以有普遍救赎与特别救赎。
三、他以对提摩太的劝勉作结本章：
1. 「吩咐人、教导人」他如今所教导的这些事。「吩咐他们在敬虔上操练自己，教导他们敬虔的益处，并教导他们：他们若事奉神，就是事奉一位必为他们撑腰的神」。
2. 以能赢得尊重的端庄与智慧行事为人，不顾自己年轻：「不可叫人小看你年轻」；即不要给人轻看你年轻的机会。人若不因少年的虚荣愚妄使自己可藐，他们的年轻便不会被轻看；老年人也会这样使自己可藐，所以他们若被轻看，只可怪自己。
3. 以好榜样印证自己的教义：「总要在……上作信徒的榜样」。请注意，那些以教义教导人的，也当以生活教导人，否则便是一只手拆毁自己另一只手所建立的：他们必须在「言语、行为」上都作榜样。他们的谈吐当造就人，这便是好榜样：他们的行为当严谨，这便是好榜样：他们必须在「爱心」上作榜样——即对神与一切良善之人的爱；在「信心」上作榜样——即在属灵的心思、属灵的敬拜上；在「清洁」上作榜样——即认信基督教的信仰；在「清心」或贞洁上作榜样。
4. 他嘱咐他勤奋研读：「直等到我来，你要以宣读、劝勉、教导为念，并要在这些事上默想」，提前4:13。提摩太虽有特别的恩赐，仍当使用寻常的手段。又或这是指公开诵读圣经；他当「宣读并劝勉」，即读并解经，读并将所读的应用于他们；他当以劝勉的方式、以教义的方式讲解；他当教导他们当行什么、当信什么。请观察：（1）牧者当教导并吩咐自己所受教导、所受吩咐的事；当教导人遵守基督所吩咐的一切，太28:20。（2）牧者避免被轻看的最善方法，就是教导并实行所交托给他们的事。牧者若不教导这些事，或不作信徒的善榜样、反倒与自己传讲的教义相悖而行，被轻看也不足为奇；因为牧者当「作群羊的榜样」。（3）那些在工作上最装备好的牧者，仍当留意自己的研读，好在知识上长进；他们也当留意自己的工作；当以宣读、劝勉、教导为念。
5. 他嘱咐他防备疏忽：「不要轻忽所得的恩赐」，提前4:14。神的恩赐若被忽略，便会衰残。这可指他所升任的职分，或指他担任此职分的资格；若指前者，那是寻常方式的按立；若指后者，那是特别的。看来是指前者，因为是「借按手」等等。在此可见圣经所记的按立之法：是借按手，借众长老的按手。请观察，提摩太是由在职的人按立的。我们读到别处借保罗按手赐给他的特别恩赐（提后1:6），但他借众长老的按手被授予牧职。（1）我们当注意，牧职是一份恩赐，是基督的恩赐；他升上高天时，就「将恩赐赏给人」，「他所赐的有使徒、有牧师和教师」（弗4:8,11），这是他给教会的极恩慈的礼物。（2）牧者不可轻忽所赐的恩赐，无论我们当把这里的「恩赐」理解为牧职，还是担任牧职的资格；二者都不可轻忽。（3）提摩太的事例虽有预言（恩赐是借预言赐的），却也伴随着众长老的按手——即一群长老；职分是借这途径传给他的；我想这里有足够按立由长老执行的根据，因为看不出保罗曾参与提摩太的按立。诚然，特别的恩赐是借使徒按手赐给他的（提后1:6），但他若参与按立，也并未排除众长老，因为那里特别提到众长老；由此看来，众长老有按立的固有之权，颇为明显。
6. 既受托这工，他便当「专心」于它：「在这些事上专心，使众人看出你的长进」。他是个聪明有知识的人，却仍当长进，并显出自己在知识上的进步。请观察：（1）牧者当多在默想上。他们当事先思想当如何讲、讲什么。他们当默想自己所受的大托付、不朽灵魂的价值，并末了当交的账。（2）牧者当完全投入这些事，当把这些事当作首要的工作与事务：「专心」。（3）这样他们的长进便要在凡事上、并在众人面前显出来；这是他们在知识与恩典上长进，并使人得益之道。
7. 他劝他十分谨慎：「你要谨慎自己和自己的教训」；要思想你所传的；「要在这些事上恒心」——在你所领受的真理上恒心；「因为这样行，又能救自己，又能救听你的人」。请观察：（1）牧者从事救人之工，这使它成为善工。（2）牧者当先关心救自己：「先救自己，这样就能用以救听你的人」。（3）牧者讲道时，在自己灵魂得救之外，当以听者的得救为目标。（4）答成这两个目的最善的方法，就是谨慎自己，等等。
英文原文
Exhortation to Godliness; Exhortation to Ministerial Duties (64 AD)
⁶ If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
⁷ But refuse profane and old wives' fables, and exercise thyself rather unto godliness.
⁸ For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
⁹ This is a faithful saying and worthy of all acceptation.
¹⁰ For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.
¹¹ These things command and teach.
¹² Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.
¹³ Till I come, give attendance to reading, to exhortation, to doctrine.
¹⁴ Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
¹⁵ Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.
¹⁶ Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them, 2Pe 1:12. And elsewhere, I stir up your pure minds by way of remembrance, 2Pe 3:1. And, says the apostle Jude, I will therefore put you in remembrance, Jude 1:5. You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God.—Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God's heritage.
I. Godliness is here pressed upon him and others: Refuse profane and old wives' sayings, 1Ti 4:7,8, The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives' fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, etc. 4. It is not enough that we refuse profane and old wives' fables, but we must exercise ourselves to godliness; we must not only cease to do evil, but we must learn to do well (Isa 1:16,17), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, etc.
II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said (1Ti 4:8) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all acceptation—that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, 1Ti 4:10. Observe,
1. Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints.
2. Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption.
III. He concludes the chapter with an exhortation to Timothy,
1. To command and teach these things that he had now been teaching him. "Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out."
2. To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: "Let no man despise thy youth; that is, give no man an occasion to despise thy youth." Men's youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised.
3. To confirm his doctrine by a good example: Be thou an example of the believers, etc. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship,—in faith, that is, in the profession of Christian faith,—and in purity or chastity.
4. He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things, 1Ti 4:13. Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Mt 28:20. (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine.
5. He charges him to beware of negligence: Neglect not the gift that is in thee, 1Ti 4:14. The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, etc. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul's hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers (Eph 4:8,11), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy's ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle's hands (2Ti 1:6), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination.
6. Having this work committed to him, he must give himself wholly to it: "Be wholly in those things, that thy profiting may appear." He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others.
7. He presses it upon him to be very cautious: "Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee." Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: "Save thyself in the first place, so shalt thou be instrumental to save those that hear thee." (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, etc.
保罗在此预言：一、可怕的背道，提前4:1-3。二、他论到基督徒的自由，提前4:4,5。三、他就自己、自己的教义、以及所照管的百姓，给提摩太若干指示，提前4:6-16。