1st Timothy Chapter 4.
ANALYSIS OF THE CHAPTER.
THERE is, in many respects, a strong resemblance between the first
part of this chapter and 2 Thessalonians 2. Comp. Notes on that chapter.
The leading object of this chapter is to state to Timothy certain
things of which he was constantly to remind the church; and, having done
this, the apostle gives him some directions about his personal
deportment. The chapter may be conveniently divided into three parts:--
I. Timothy was to put the church constantly in remembrance of the great
apostasy which was to occur, and to guard them against the doctrines
which would be inculcated under that apostasy, 1 Timothy 4:1-6.
(a) There was to be, in the latter days, a great departing from
the faith, 1 Timothy 4:1.
(b) Some of the characteristics of that apostasy were these: there would
be a giving heed to seducing spirits, and doctrines of devils,
1 Timothy 4:1. Those who taught would hypocritically speak what they knew
to be falsehood, having their own consciences seared, \\@1Ti 4:2\\. They
would forbid to marry, and forbid the use of certain articles of food
which God had appointed for man, 1 Timothy 4:3-5.
II. Timothy was to warn the churches against trifling and superstitious
views, such as the apostle calls "old wives' fables," 1 Timothy 4:7-11.
(a) He was not to allow himself to be influenced by such fables, but at
once to reject them, 1 Timothy 4:7.
(b) The bodily exercise which the friends of such "fables" recommended
was of no advantage to the soul, and no stress ought to be laid on it, as
if it were important, 1 Timothy 4:8.
(c) That which was truly profitable, and which ought to be regarded as
important, was godliness; for that had promise of the present life, and
of the life to come, 1 Timothy 4:8.
(d) Timothy must expect, in giving these instructions, to endure labour
and to suffer reproach; nevertheless, he was faithfully to inculcate
these important truths, 1 Timothy 4:10,11.
III. Various admonitions respecting his personal deportment,
1 Timothy 4:12-16.
(a) He was so to live that no one would despise him or his ministry
because he was young, 1 Timothy 4:12.
(b) He was to give a constant attention to his duties until the apostle
should himself return to him, 1 Timothy 4:13.
(c) He was carefully to cultivate the gift which had been conferred by
his education, and by his ordination to the work of the ministry,
1 Timothy 4:14.
(d) He was to meditate on these things, and to give himself wholly to the
work, so that his profiting might appear to all, 1 Timothy 4:15.
(e) He was to take good heed to himself, and to the manner and matter of
his teaching, that he might save himself and those who heard him,
1 Timothy 4:16.
Verse 1. Now the Spirit. Evidently the Holy Spirit; the Spirit of
inspiration. It is not quite certain, from this passage, whether the
apostle means to say that this was a revelation then made to him,
or whether it was a well-understood thing as taught by the Holy
Spirit. He himself elsewhere refers to this same prophecy, and
John also more than once mentions it. Comp. 2 Thessalonians 2; 1 John 2:18;
Revelation 20. From 2 Thessalonians 2:6, it would seem that this was a truth which
had before been communicated to the apostle Paul, and that he had dwelt
on it when he preached the gospel in Thessalonica. There is no
probability, however, in the supposition that so important a subject was
communicated directly by the Holy Ghost to other of the apostles.
Speaketh expressly. In express words, \~rhtwv\~. It was not by mere
hints, and symbols, and shadowy images of the future. it was in an
open and plain manner--in so many words. The object of this
statement seems to be to call the attention to Timothy to it in an
emphatic manner, and to show the importance of attending to it.
That in the latter times. Under the last dispensation, during which
the affairs of the world would close. See Barnes " :" It does
not mean that this would occur just before the end of the world,
but that it would take place during that last dispensation, and
that the end of the world would not happen until this should take
place. See Barnes "2 Thessalonians 2:3"
Some shall depart from the faith. The Greek word here-- \~aposthsontai\~,
apostesnotai-- is that from which we have derived the word
apostate, and would be properly so rendered here. The meaning is,
that they would apostatize from the belief of the truths of the
gospel. It does not mean that, as individual, they would have been true
Christians; but that there would be a departure from the great doctrines
which constitute the Christian faith. The ways in which they would
do this are immediately specified, showing what the apostle meant here by
departing from the faith. They would give heed to seducing spirits, to
the doctrines of devils, etc. The use of the word "some", here
\~tinev\~, does not imply that the number would be small. The meaning
is, that certain persons would thus depart, or that there would
be an apostasy of the kind here mentioned, in the last days.
From the parallel passage in 2 Thessalonians 2:3, it would seem that this was to
be an extensive apostasy.
Giving heed to seducing spirits. Rather than to the Spirit of God.
It would be a part of their system to yield to those spirits that led
astray. The spirits here referred to are any that cause to err, and
the most obvious and natural construction is to refer it to the
agency of fallen spirits. Though it may apply to false teachers,
yet, if so, it is rather to them as under the influence of evil spirits.
This may be applied, so far as the phraseology is concerned, to any
false teaching; but it is evident that the apostle had a specific
apostasy in view--some great system that would greatly corrupt the
Christian faith; and the words here should be interpreted with
reference to that. It is true that men in all ages are prone to give
heed to seducing spirits; but the thing referred to here is some
grand apostasy, in which the characteristics would be manifested,
and the doctrines held, which the apostle proceeds immediately to
specify. Comp. 1 John 4:1.
And doctrines of devils. Gr., "Teachings of demons"--\~didaskaliaiv\~
\~daimoniwn\~. This may either mean teachings respecting demons, or teachings
by demons. This particular sense must be determined by the connection.
Ambiguity of this kind in the construction of words, where one is in the
genitive case, is not uncommon. Comp. John 15:9,10; 21:16. Instances of the
construction where the genitive denotes the object, and should, be
translated concerning, occur in Matthew 9:35, "The gospel of the
kingdom," i.e., concerning the kingdom; Matthew 10:1, "Power of
unclean spirits," i.e., over or concerning unclean spirits. So, also,
Acts 4:9; Romans 16:25; 2 Corinthians 1:5; Ephesians 3:1; Revelation 2:13. Instances of construction
where the genitive denotes the agent, occur in the following places:
Luke 1:69, "A horn of salvation," i.e., a horn which produces or
causes salvation. John 6:28; Romans 3:22; 2 Corinthians 4:10; Ephesians 4:18; Colossians 2:11.
Whether the phrase here means that, in the apostasy, they would give heed
to doctrines respecting demons, or to doctrines which demons
taught, cannot, it seems to me, be determined with certainty. If the
previous phrase, however, means that they would embrace doctrines taught
by evil spirits, it can hardly be supposed that the apostle would
immediately repeat the same idea in another form; and then the sense
would be, that one characteristic of the time referred to would be the
prevalent teaching respecting demons. They would "give heed to," or
embrace, some peculiar views respecting demons. The word here rendered
devils is \~daimonia\~-- demons. This word, among the Greeks,
denoted the following things:
(1.) A god or goddess, spoken of the heathen gods. Comp. in New
Testament, Acts 17:18
(2.) A divine being, where no particular one was specified, the agent or
author of good or evil fortune; of death, fate, etc. In this sense it is
often used in Homer.
(3.) The souls of men of the golden age, which dwelt unobserved upon the
earth to regard the actions of men, and to defend them--tutelary
divinities, or geniuses--like that which Socrates regarded as his
constant attendant. Xen. Mem. 4. 8. 1.6; Apol. Soc. 4. See Passow\.
(4.) To this may be added the common use in the New Testament, where
the word denotes a demon in the Jewish sense--a bad spirit, subject
to Satan, and under his control; one of the host of fallen angels--
commonly, but not very properly, rendered devil, or devils. These
spirits were supposed to wander in desolate places, Matthew 12:43.
Comp. Isaiah 13:21; 34:14; or they dwell in the air, Ephesians 2:2.
They were regarded as hostile to mankind, John 8:44; as able to utter
heathen oracles, Acts 16:17; as lurking in the idols of the heathen,
1 Corinthians 10:20; Revelation 9:20. They are spoken of as the authors of evil,
James 2:19. Comp. Ephesians 6:12; and as having the power of taking
possession of a person, of producing diseases, or of causing mania, as in
the case of the demoniacs, Luke 4:33; 8:27; Matthew 17:18; Mark 7:29,30; and
often elsewhere. The doctrine, therefore, which the apostle predicted
would prevail, might, so far as the word used is concerned, be either
of the following:
(1.) Accordance with the prevalent notions of the heathen respecting
false gods; or a falling into idolatry similar to that taught in
the Grecian mythology. It can hardly be supposed, however, that he
designed to say that the common notions of the heathen would prevail in
the Christian church, or that the worship of the heathen gods as such
would be set up there.
(2.) An accordance with the Jewish views respecting demoniacal
possessions, and the power of exorcising them, If this view should
extensively prevail in the Christian church, it would be in accordance
with the language of the prediction.
(3.) Accordance with the prevalent heathen notions respecting the
departed spirits of the good and the great, who were exalted to the rank
of demi-gods; and who, though invisible, were supposed still to exert all
important influence in favour of mankind. To these beings, the heathen
rendered extraordinary homage. They regarded them as demi-gods. They
supposed that they took a deep interest in human affairs. They invoked
their aid. They set apart days in honour of them. They offered
sacrifices, and performed rites and ceremonies, to propitiate their
favour. They were regarded as a sort of mediators or intercessors between
man and the superior divinities. If these things are found anywhere in
the Christian church, they may be regarded as a fulfilment of this
prediction, for they were not of a nature to be foreseen by any human
sagacity. Now it so happens, that they are in fact found in the Papal
communion, and in a way that corresponds fairly to the meaning of the
phrase, as it would have been understood in the time of the apostle.
There is, first, the worship of the Virgin and of the saints, or the
extraordinary honours rendered to them--corresponding almost entirely
with the reverence paid by the heathen to the spirits of heroes, or to
demi-gods. The saints are supposed to have extraordinary power with God,
and their aid is implored as intercessors. The Virgin Mary is invoked as
"the mother of God," and as having power still to command her Son.
The Papists do not, indeed, offer the same homage to the saints
which they do to God, but they ask their aid; they offer prayer
to them. The following extracts from the catechism of Dr. James
Butler, approved and recommended by Dr. Kenrick, "bishop of
Philadelphia," expresses the general views of Roman Catholics on
this subject. "Q. How do Catholics distinguish between the honour they
give to God, and the honour they give to the saints, when they pray to
God and the saints? A. Of God alone they beg grace and mercy; and of the
saints they only ask the assistance of their prayers. Q. Is it lawful to
recommend ourselves to the saints, and ask their prayers? A. Yes; as it
is lawful and a very pious practice to ask the prayers of our fellow
creatures on earth, and to pray for them." In the "Prayer to be said
before mass," the following language occurs, "In union with the holy
church and its minister, and invoking the blessed Virgin Mary, Mother of
God, and all the angels and saints; we now offer the adorable sacrifice
of the mass," etc. In the "General Confession" it is said, "I confess
to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael the
archangel, to blessed John the Baptist, to the holy apostles Peter and
Paul, and to all the saints, that I have sinned exceedingly." So, also,
the Council of Trent declared, Sess. 25, Concerning the Invocation of
the Saints, "that it is good and useful to supplicate them, and to
fly to their prayers, power, and aid; but that they who deny that the
saints are to be invoked, or who assert that they do not pray for men, or
that their invocation of them is idolatry, hold an impious opinion." See
also Peter Dens' Moral Theology, translated by the Rev. J. F. Berg, pp.
342--356. Secondly, in the Papal communion the doctrine of exorcism
is still held--implying a belief that evil spirits or demons have power
over the human frame; a doctrine which comes fairly under the meaning
of the phrase here--"the doctrine respecting demons." Thus, in Dr.
Butler's Catechism: "Q. What do you mean by exorcism? A. The rites and
prayers instituted by the church for the casting out devils, or
restraining them from hurting persons, disquieting places, or abusing any
of God's creatures to our harm. Q. Has Christ given his church any such
power over devils? A. Yes, he has. See Matthew 10:1; Mark 3:15; Luke 9:1. And
that this power was not to die with the apostles, nor to cease after the
apostolic age, we learn from the perpetual practice of the church,
and the experience of all ages." The characteristic here referred
to by the apostle, therefore, is one that applies precisely to the
Roman Catholic communion, and cannot be applied with the same
fitness to any other association calling itself Christian on earth.
There can be no doubt, therefore, that the Holy Spirit designed to
designate that apostate church.
{a} "in the latter times" Daniel 11:35; Matthew 24:5-12; 2 Peter 2:1
{b} "seducing spirits" Revelation 16:14
Verse 2. Speaking lies in hypocrisy. \~en upokrisei qeudologwn\~.
Or rather, "by, or through the hypocrisy of those speaking lies." So it is
rendered by Whitby, Benson, Macknight, and others. Our translators have
rendered it as if the word translated "speaking lies"-- \~qeudologwn\~ referred
to demons, or devils \~daimoniwn\~ --in the previous verse. But there are
two objections to this. One is, that then, as Koppe observes, the words
would have been inverted--\~qeudologwn en upokrisei\~. The other is, that if
that construction is adopted, it must be carried through the sentence, and
then all the phrases "speaking lies," "having their conscience seared,"
"forbidding to marry," etc., must be referred to demons. The
preposition \~en\~, in, may denote by or through, and is often so
used. If this be the true construction, then it will mean that those who
departed from the faith did it by or through the hypocritical teachings
of those who spoke lies, or who knew that they were inculcating
falsehoods; of those whose conscience was seared; of those who forbade to
marry, etc. The meaning then will be, "In the last days certain persons
will depart from the faith of the gospel. This apostasy will essentially
consist in their giving heed to spirits that lead to error, and in
embracing corrupt and erroneous views on demonology, or in reference to
invisible beings between us and God. This they will do through the
hypocritical teaching of those who inculcate falsehood; whose consciences
are seared," etc. The series of characteristics, therefore, which follow,
are those of the teachers, not of the taught; of the ministers of the
church, not of the great body of the people. The apostle meant to say
that this grand apostasy would occur under the influence of a
hypocritical, hardened, and arbitrary ministry, teaching their own
doctrines instead of the Divine commands, and forbidding that which God
had declared to be lawful. In the clause before us--"speaking lies in
hypocrisy"--two things are implied, first, that the characteristic of
those referred to would be that they would "speak lies;" second, that
this would be done hypocritically. In regard to the first, there can
be no doubt among Protestants of its applicability to the Papal
communion. The entire series of doctrines respecting the authority
of the Pope, purgatory, the Mass, the invocation of the saints, the
veneration of relics, the Seven Sacraments, the authority of tradition,
the doctrine of merit, etc., is regarded as false. Indeed, the system
could not be better characterized than by saying that it is a system
"speaking lies." The entire scheme attempts to palm falsehood
upon the world, in the place of the simple teaching of the New
Testament. The only question is, whether this is done "in hypocrisy," or
hypocritically. In regard to this, it is not necessary to maintain that
there is no sincerity among the ministers of that communion, or that all
are hypocritical in their belief and their teaching. The sense is, that
this is the general characteristic, or that this is understood by the
leaders or prime movers in that apostasy. In regard to the applicability
of this to the ministers of the Papal communion, and the question whether
they teach what they know to be false, we may observe
(1.) that many of them are men of eminent learning, and there can be no
reason to doubt that they know that many of the Catholic legends are
false, and many of the doctrines of their faith contrary to the Bible.
(2.) Not a few of the things in that communion must be known by them to
be false, though not known to be so by the people. Such are all the
pretended miracles wrought by the relics of the saints; the liquefying
of the blood of St. Januarius, etc. See Barnes "2 Thessalonians 2:9". As the
working of these tricks depends wholly on the priesthood, they must know
that they are "speaking lies in hypocrisy."
(3.) The matter of fact seems to be, that when young men who have been
trained in the Catholic church, first turn their attention to the
ministry, they are sincere. They have not yet been made acquainted
with the "mysteries of iniquity" in the communion in which they
have been trained, and they do not suspect the deceptions that are
practised there. When they pass through their course of study,
however, and become acquainted with the arts and devices on which the
fabric rests, and with the scandalous lives of many of the clergy, they
are shocked to find how corrupt and false the whole system is. But they
are now committed. They have devoted their lives to this profession. They
are trained now to this system of imposture, and they must continue to
practise and perpetuate the fraud, or abandon the church, and subject
themselves to all the civil and ecclesiastical disabilities which would
now follow if they were to leave and reveal all its frauds and
impostures. A gentleman of high authority, and who has had as good an
opportunity as any man living to make accurate and extensive
observations, stated to me, that this was a common thing in regard to the
Catholic clergy in France and Italy. No one can reasonably doubt
that the great body of that clergy must be apprized that much that
is relied on for the support of the system is mere legend, and that
the miracles which are pretended to be wrought are mere trick and
imposture.
Having their conscience seared with a hot iron. The allusion here is
doubtless to the effect of applying a hot iron to the skin. The cauterized
part becomes rigid and hard, and is dead to sensibility. So with the
conscience of those referred to. It has the same relation to a conscience
that is sensitive and quick in its decisions, that a cauterized part of
the body has to a thin, delicate, and sensitive skin. Such a conscience
exists in a mind that will practise delusion without concern; that will
carry on a vast system of fraud without wincing; that will incarcerate,
scourge, or burn the innocent without compassion; and that win practise
gross enormities, and indulge in sensual gratifications under the mask of
piety. While there are many eminent exceptions to an application of this
to the Papal communion, yet this description will apply better to the
Roman priesthood in the time of Luther found in many other periods of the
world--than to any other body of men that ever lived.
Verse 3. Forbidding to marry. That is, "They will depart from the
faith through the hypocritical teaching--of those who forbid to marry."
See Barnes "1 Thessalonians 4:2". This does not necessarily mean that they would
prohibit marriage altogether, but that it would be a characteristic of
their teaching that marriage would be forbidden, whether of one class
of persons or many. They would commend and enjoin celibacy and
virginity. They would regard such a state, for certain persons, as more
holy than the married condition, and would consider it as so holy that
they would absolutely prohibit those who wished to be most holy from
entering into the relation. It is needless to say how accurately this
applies to the views of the Papacy in regard to the comparative purity
and advantages of a state of celibacy, and to their absolute prohibition
of the marriage of the clergy. The tenth article of the decree of
the Council of Trent, in relation to marriage, will show the general
view of the Papacy on that subject.--" Whosoever shall say that the
married state is to be preferred to a state of virginity, or celibacy,
and that it is not better and more blessed to remain in virginity,
or celibacy, than to be joined in marriage; let him be accursed!"
Comp. Peter Dens' Moral Theology, pp. 497--500.
And commanding to abstain from meats, etc; The word meat in the
Scriptures, commonly denotes food of all kinds, Matthew 3:4; 6:26; 10:10;
Matthew 15:37. This was the meaning of the word when the translation of
the Bible was made. It is now used by us, almost exclusively, to denote
animal food. The word here used \~brwma\~ means, properly, whatever is
eaten, and may refer to animal flesh, fish, fruit, or vegetables. It is
often, however, in the New Testament, employed particularly to denote the
flesh of animals, Hebrews 9:10; 13:9; Romans 14:15,20; 1 Corinthians 8:8,13. As it was
animal food particularly which was forbidden under the Jewish code, and
as the questions on this subject among Christians would relate to the
same kinds of prohibition, it is probable that the word has the same
limited signification here, and should be taken as meaning the same thing
that the word meat does with us. To forbid the use of certain meats,
is here described as one of the characteristics of those who would
instruct the church in the time of the great apostasy. It is not
necessary to suppose that there would be an entire prohibition, but
only a prohibition of certain kinds, and at certain seasons. That
this characteristic is found in the Papacy more than anywhere else in
the Christian world, it is needless to prove. The following questions and
answers from Dr. Butler's Catechism, will show what is the sentiment of
Roman Catholics on this subject. "Q. Are there any other commandments
besides the Ten Commandments of God? A. There are the commandments or
precepts of the church, which are chiefly six. Q. What are we obliged to
do by the second commandment of the church? A. To give part of the year
to fast and abstinence Q. What do you mean by fast-days? A. Certain days
on which we are allowed but one meal, and forbidden flesh meat.
Q. What do you mean by days of abstinence? A. Certain days on which
we are forbidden to eat flesh meat; but are allowed the usual number
of meals. Q. Is it strictly forbidden by the church to eat flesh
meat on days of abstinence? A. Yes; and to eat flesh meat on any day on
which it is forbidden, without necessity and leave of the church, is very
sinful." Could there be a more impressive and striking commentary on what
the apostle says here, that "in the latter days some would depart from
the faith, under the hypocritical teaching of those who commanded to
abstain from meats?" The authority claimed by the Papacy to issue
commands on this subject, may be seen still further by the following
extract from the same catechism, showing the gracious permission of the
church to the "faithful." "The abstinence on Saturday is dispensed with,
for the faithful throughout the United States, for the space of ten years
(from 1833,) except when a fast falls on a Saturday. The use of flesh
meat is allowed at present by dispensation, in the diocese of
Philadelphia, on all the Sundays of Lent, except Palm Sunday,
and once a day on Monday, Tuesday, and Thursday in each week,
except the Thursday after Ash Wednesday, and also excepting
Holy-week." Such is the Roman Catholic religion! See also
Peter Dens' Moral Theology, pp. 321--339. It is true that what
is said here might apply to the Essenes, as Koppe supposes, or to
the Judaizing teachers, but it applies more appropriately and fully
to the Papal communion than to any other body of men professing
Christianity, and taken in connection with the other characteristics
of the apostasy, there can be no doubt that the reference is to that.
Which God hath created. The articles of food which he has made, and
which he has designed for the nourishment of man. The fact that God had
created them was proof that they were not to be regarded as evil, and
that it was not to be considered as a religious duty to abstain from
them. All that God has made is good in its place, and what is adapted to
be food for man is not to be refused or forbidden. Comp. Ecclesiastes 5:18.
There can be no doubt that in the apostasy here referred to, those things
would be forbidden, not because they were injurious or hurtful in their
nature, but because it might be made a part of a system of religion
of self-righteousness, and because there might be connected with
such a prohibition the belief of special merit.
{a} "received with thanksgiving" Ecclesiastes 5:18
Verse 4. For every creature of God is good. Gr., all the creatures,
or all that God has created--\~pan ktisma\~: that is, as he made it. Comp.
Genesis 1:10,12,18,31. It does not mean that every moral agent
remains good as long as he is a creature of God, but moral
agents, men and angels, were good as they were made at first.
Genesis 1:31. Nor does it mean that all that God has made is good for
every object to which it can be applied. It is good in its place:
good for the purpose for which he made it. But it should not be inferred
that a thing which is poisonous in its nature is good for food, because
it is a creation of God. It is good only in its place, and for the
ends for which he intended it. Nor should it be inferred that what
God has made is necessarily good after it has been perverted by
man. As God made it originally, it might have been used without
injury. Apples and peaches were made good, and are still useful
and proper as articles of food; rye and indian corn are good, and
are admirably adapted to the support of man and beast; but it does
not follow that all that man can make of them is necessarily good.
He extracts from them a poisonous liquid, and then says that
"every creature of God is good, and nothing to be refused." But
is this a fair use of this passage of Scripture? True, they are good
--they are to be received with gratitude as he made them, and as
applied to the uses for which he designed them: but why apply
this passage to prove that a deleterious beverage which man has
extracted from what God has made, is good also, and good for all
the purposes to which it can be applied? As God made these things,
they are good. As man perverts them, it is no longer proper to
call them the "creation of God," and they may be injurious in the
highest degree. This passage, therefore, should not be adduced
to vindicate the use of intoxicating drinks. As employed by the
apostle, it had no such reference, nor does it contain any principle
which can properly receive any such appellation.
And nothing to be refused. Nothing that God has made, for the
purposes for which he designed it. The necessity of the case--the
"exigency of the passage"--requires this interpretation. It cannot mean
that we are not to refuse poison if offered in our food, or that we are
never to refuse food that is to us injurious or offensive; nor can it
any more mean that we are to receive all that may be offered to us
as a beverage. The sense is, that as God made it, and for the
purposes for which he designed it, it is not to be held to be evil;
or, which is the same thing, it is not to be prohibited as if there
were merit in abstaining from it. It is not to be regarded as a
religious duty to abstain from food which God has appointed for
the support of man.
If it be received with thanksgiving. See Barnes "1 Corinthians 10:31";
See Barnes "Ephesians 5:20"; See Barnes "Philippians 4:6".
Verse 5. For it is sanctified by the word of God. By the authority or
permission of God. It would be profane or unholy if he had forbidden it;
it is made holy or proper for our use by his permission, and no command
of man can make it unholy or improper. Comp. Genesis 1:29; 9:3.
And prayer. If it is partaken of with prayer. By prayer we are
enabled to receive it with gratitude, and everything that we eat or drink
may thus be made a means of grace.
Verse 6. If thou put the brethren in remembrance of these things. Of
the truths just stated. They are, therefore, proper subjects to preach
upon. It is the duty of the ministry to show to the people of their
charge what is error and where it may be apprehended, and to caution them
to avoid it.
Nourished up in the word of faith. That is, you will be then "a good
minister of Jesus Christ, as becomes one who has been nourished up in the
words of faith, or trained up in the doctrines of religion." The apostle
evidently designs to remind Timothy of the manner in which he had been
trained, and to show him how he might act in accordance with that. From
one who had been thus educated, it was reasonable to expect that he would
be a faithful and exemplary minister of the gospel.
Whereunto thou hast attained. The word used here means, properly, to
accompany side by side; to follow closely; to follow out, trace, or
examine. It is rendered shall follow, in Mark 16:17;
having had understanding, in Luke 1:3; and hast fully known,
in 2 Timothy 3:10. It does not elsewhere occur in the New Testament. The
meaning here seems to be, that Timothy had followed out the doctrines in
which he had been trained to their legitimate results; he had accurately
seen and understood their bearing, as leading him to embrace the
Christian religion. His early training in the Scriptures of the Old
Testament, (2 Timothy 1:5; 3:15,) he had now fully carried out, by
embracing the Lord Jesus as the Messiah, and by evincing the proper
results of the early teaching which he had received in connection with
that religion. If he now followed the directions of the apostle, he would
be a minister of the Lord Jesus, worthy of the attainments in religious
knowledge which he had made, and of the expectations which had
been formed of him. No young man should, by neglect, indolence,
or folly, disappoint the reasonable expectations of his friends.
Their cherished hopes are a proper ground of appeal to him, and it
may be properly demanded of every one that he shall carry out to
their legitimate results all the principles of his early training, and
that he shall be in his profession all that his early advantages make
it reasonable to expect that he will be.
{a} "nourished up in the words" Jeremiah 15:16; 1 Peter 2:2
Verse 7. But refuse. That is, refuse to pay attention to them, or
reject them. Do not consider them of sufficient importance to occupy
your time.
Profane. The word here used does not mean that the fables here
referred to were blasphemous or impious in their character, but that they
had not the character of true religion, 2 Timothy 2:16.
And old wive's. Old women's stories; or such as old women held to be
important. The word is used here, as it is often with us, in the sense of
silly.
Fables. Fictions, or stories that were not founded on fact. The
heathen religion abounded with fictions of this kind, and the Jewish
teachers were also remarkable for the number of such fables which they
had introduced into their system. It is probable that the apostle
referred here particularly to the Jewish fables, and the counsel which he
gives to Timothy is to have nothing to do with them.
And exercise thyself rather unto godliness. Rather than attempt to
understand those fables.
Do not occupy your time and attention with them, but rather cultivate
piety, and seek to become more holy.
{b} {wive's} Titus 1:14
{*} {fables} "senseless fables"
Verse 8. For bodily exercise profiteth little. Marg., for a
little time. The Greek will admit of either interpretation, and what
is here affirmed is true in either sense. The bodily exercise to which
the apostle refers is of little advantage, compared with that piety which
he recommended Timothy to cultivate, and whatever advantage could
be derived from it, would be but of short duration. "Bodily exercise"
here refers, doubtless, to the mortifications of the body by abstinence
and penance, which the ancient devotees, and particularly the Essenes,
made so important as a part of their religion. The apostle does not mean
to say that bodily exercise is in itself unproper, or that no advantage
can be derived from it in the preservation of health; but he refers to it
solely as a means of religion; as supposed to promote holiness of heart
and of life. By these bodily austerities it was supposed that the corrupt
passions would be subdued, the wanderings of an unholy fancy fettered
down, and the soul brought into conformity to God. In opposition to this
supposition, the apostle has here stated a great principle which
experience has shown to be universally correct, that such austerities do
little to promote holiness, but much to promote superstition.
There must be a deeper work on the soul than any which can be
accomplished by the mere mortification of the body.
See Barnes "Colossians 2:23"; and comp. 1 Corinthians 9:25-27.
But godliness. Piety or religion.
Is profitable unto all things. In every respect. There is not an
interest of man, in reference to this life, or to the life to come, which
it would not promote. It is favourable to health of body, by promoting
temperance, industry, and frugality; to clearness and rigour of
intellect, by giving just views of truth, and of the relative value of
objects; to peace of conscience, by leading to the faithful performance
of duty; to prosperity in business, by making a man sober, honest,
prudent, and industrious; to a good name, by leading a man to pursue such
a course of life as shall deserve it; and to comfort in trial, calmness in
death, and immortal peace beyond the grave. Religion injures no one. It
does not destroy health; it does not enfeeble the intellect; it does not
disturb the conscience; it does not pander to raging and consuming
passions; it does not diminish the honour of a good name; it furnishes no
subject of bitter reflection on a bed of death. It makes no one the
poorer; it prompts to no crime; it engenders no disease. If a man should
do that which would most certainly make him happy, he would be decidedly
and conscientiously religious; and though piety promises no earthly
possessions directly as its reward, and secures no immunity from
sickness, bereavement, and death, yet there is nothing which so certainly
secures a steady growth of prosperity in a community as the virtues which
it engenders and sustains; and there is nothing else that will certainly
meet the ills to which man is subject. I have no doubt that it is the
real conviction of every man, that if he ever becomes certainly
happy, he will be a Christian; and I presume that it is the honest
belief of every one that the true and consistent Christian is the most
happy of men. And yet, with this conviction, men seek everything else
rather than religion; and in the pursuit of baubles, which they
know cannot confer happiness, they defer religion --the only certain
source of happiness at any time--to the last period of life, or reject
it altogether.
Having promise of the life that now is. That is, it furnishes the
promise of whatever is really necessary for us in this life. The promises
of the Scriptures on this subject are abundant; and there is probably not
a want of our nature for which there might not be found a specific
promise in the Bible. Comp. Psalms 23:1,; 84:11;; Philippians 4:19. Religion
promises us needful food and raiment, Matthew 6:25-33; Isaiah 33:16; comfort
in affliction, Deuteronomy 33:27; Job 5:19; Psalms 46; Hebrews 13:5 support in old age
and death, Isaiah 46:4; Psalms 23:4; comp. Isaiah 43:2; and a good
reputation, an honoured name when we are dead, Psalms 37:1-6. There is
nothing which man really needs in this life, which is not promised by
religion; and if the inquiry were made, it would be surprising to many,
even with our imperfect religion, how literal these promises are
fulfilled. David, near the close of a long life, was able to bear this
remarkable testimony on this subject: "I have been young, and now am old;
yet have I not seen the righteous forsaken, nor his seed begging
bread," Psalms 37:25. And now, of the beggars that come to our doors, to
how few of them can we give a cup of cold water, feeling that we are
giving it to a disciple! How rare is it that a true Christian becomes a
beggar! Of the inmates of our alms-houses, how very few give any evidence
that they have religion! They have been brought there by vice, not by
religion. True piety sends none to the alms-house; it would have saved
the great mass of those who are there from ever needing the charity of
their fellow-men.
And of that which is to come. Eternal life. And it is the only thing
that promises such a life. Infidelity makes no promise of future
happiness. Its business is to take away all the comforts which religion
gives, and to leave men to go to a dark eternity with no promise or hope
of eternal joy. Vice promises pleasures in the present life, but only
to disappoint its votaries here; it makes no promise of happiness in the
future world. There is nothing that furnishes any certain promise of
happiness hereafter, in this world or the next, but religion. God makes
no promise of such happiness to beauty, birth, or blood; to the
possession of honours or wealth; to great attainments in science and
learning; or to the graces of external accomplishment. All these,
whatever flattering hopes of happiness they may hold out here, have no
assurance of future eternal bliss. It is not by such things that God
graduates the rewards of heaven, and it is only piety or true religion
that furnishes any assurance of happiness in the world to come.
{1} "little" "for a little time"
{c} "godliness" 1 Timothy 6:6
{d} "promise of the life" Psalms 84:11
Verse 9. This is a faithful saying. See Barnes "1 Timothy 1:1".
Verse 10. For therefore we both labour and suffer reproach. In making
this truth known, that all might be saved, or that salvation was
offered to all. The labour was chiefly experienced in carrying this
intelligence abroad among the Gentiles; the reproach arose chiefly
from the Jews for doing it.
Because we trust in the living God. This does not mean, as our
translation would seem to imply, that he laboured and suffered because he
confided in God, or that this was the reason of his sufferings, but
rather that this trust in the living God was his support in these labours
and trials, "We labour and suffer reproach, for we have hope in God.
Through him we look for salvation. We believe that he has made this known
to men, and believing this, we labour earnestly to make it known,
even though it be attended with reproaches." The sentiment is,
that the belief that God has revealed a plan of salvation for all
men, and invites all men to be saved, will make his friends willing
to labour to make this known, though it be attended with reproaches.
Who is the Saviour of all men. This must be understood as denoting
that he is the Saviour of all men in some sense which differs
from what is immediately affirmed: "specially of those that believe."
There is something pertaining to them in regard to salvation which does
not pertain to "all men." It cannot mean that he brings all men to
heaven, especially those who believe--for this would be nonsense. And
if he brings all men actually to heaven, how can it be especially true
that he does this in regard to those who believe? Does it mean that he
saves others without believing. But this would be contrary to the
uniform doctrine of the Scriptures. See Mark 16:16. When, therefore,
it is said that he "is the Saviour of all men, especially of those that
believe, "it must mean that there is a sense in which it is true that
he may be called the Saviour of all men, while, at the same time, it is
actually true that those only are saved who believe. This may be true
in two respects.
(1.) As he is the Preserver of men, (Job 7:20,) for in
this sense he may be said to save them from famine, and war, and
peril--keeping them from day to day; comp. Psalms 107:28;
(2.) as he has provided salvation for all men. He is thus their
Saviour, and may be called the common Saviour of all; that is, he has
confined the offer of salvation to no one class of men; he has not
limited the atonement to one division of the human race; and he
actually saves all who are willing to be saved by him.
Specially of those that believe. This is evidently designed to limit
the previous remark. If it had been left there, it might have been
inferred that he would actually save all men. But the apostle held no
such doctrine, and he here teaches that salvation is actually limited to
those who believe. This is the speciality or the peculiarity in the
salvation of those who actually reach heaven, that they are
believers. See Barnes "Mark 16:16". All men, therefore, do not
enter heaven, unless all men have faith. But is this so? What evidence is
there that the great mass of mankind die believing on the Son of God?
{*} "therefore" "On this account"
Verse 11. These things command and teach. As important doctrines,
and as embracing the sum of the Christian system. It follows
from this, that a minister of the gospel is solemnly bound to teach
that there is a sense in which God is the Saviour of all men. He
is just as much bound to teach this, as he is that only those will
be saved who believe. It is a glorious truth--and it is a thing for
which a man should unceasingly give thanks to God that he may go and
proclaim that he has provided salvation for all, and is willing that all
should come and live.
Verse 12. Let no man despise thy youth. That is, do not act in such a
manner that any shall despise you on account of your youth. Act as
becomes a minister of the gospel in all things, and in such a way that
men will respect you as such, though you are young. It is clear from this
that Timothy was then a young man, but his exact age there is no means of
determining. It is implied here,
(1.) that there was danger that, by the levity and indiscretion to which
youth are so much exposed, the ministry might be regarded with contempt;
and
(2.) that it was possible that his deportment should be so grave,
serious, and every way appropriate that the ministry would not be blamed,
but honoured. The way in which Timothy was to live so that the ministry
would not be despised on account of his youth, the apostle proceeds
immediately to specify.
But be thou an example of the believers. One of the constant duties
of a minister of the gospel, no matter what his age. A minister should
so live, that if all his people should closely follow his example,
their salvation would be secure, and they would make the highest
possible attainments in piety. On the meaning of the word rendered
example, See Barnes "Philippians 1:27"; See Barnes "1 Thessalonians 1:7".
In word. In speech--that is, your manner of conversation. This
does not refer to his public teaching--in which he could not probably
be an example to them--but to his usual and familiar conversation.
In conversation. In general deportment. See this word explained in
See Barnes "Philippians 1:27".
In charity. Love to the brethren, and to all.
See Barnes "1 Corinthians 13:1" and following.
In spirit. In the government of your passions, and in a mild, meek,
forgiving disposition.
In faith. At all times, and in all trials, show to believers by
your example, how they ought to maintain unshaken confidence in
God.
In purity. In chasteness of life. See 1 Timothy 5:2. There
should be nothing in your intercourse with the other sex that
would give rise to scandal. The Papists, with great impropriety,
understand this as enjoining celibacy--as if there could be no
purity in that holy relation which God appointed in Eden, and
which he has declared to "be honourable in all," (Hebrews 13:4,)
and which he has made so essential to the well-being of mankind.
If the apostle had wished to produce the highest possible degree of
corruption in the church, he would have enjoined the celibacy of
the clergy and the celibacy of an indefinite number of nuns and
monks. There are no other institutions on the earth which have
done so much to corrupt the chastity of the race, as those which
have grown out of the doctrine that celibacy is more honourable
than marriage.
{a} "Let no man" Titus 2:7,15
{+} "charity" "Love"
Verse 13. Till I come. See Barnes "1 Timothy 3:14";
See Barnes "1 Timothy 3:15".
Give attendance to reading. The word here used may refer either to
public or to private reading. See \\@Ac 13:15 2Co 3:14\\.
Comp. I Esdr. ix. 48.
The more obvious interpretation here is to refer it to private reading,
or to a careful perusal of those books which would qualify him for his
public work. The then written portions of the sacred volume --the Old
Testament--are doubtless specially intended here, but there is no reason
to doubt that there were included also such other books as would be
useful, to which Timothy might have access. Even those were then few in
number, but Paul evidently meant that Timothy should, as far as
practicable, become acquainted with them. The apostle himself, on more
than one occasion, showed that he had some acquaintance with the classic
writings of Greece, Acts 17:28; Titus 1:12.
To exhortation. See Barnes "Romans 12:8".
To doctrine. To teaching--for so the word means.
Comp. See Barnes "Romans 12:7".
{++} "attendance" "attention"
Verse 14. Neglect not the gift that is in thee. An important question
arises here, to what the word gift refers :--whether to natural
endowment; to office; or to some supposed virtue which had been conferred
by ordination--some transmitted influence which made him holy as a
minister of religion, and which was to continue to be transmitted by the
imposition of apostolic hands.--The word which is here used, is rendered
gift in every place in which it occurs in the New Testament. It is
found in the following places, and with the following significations:--
deliverance from peril, 2 Corinthians 1:11; a gift or quality of the mind,
1Co 7:7; gifts of Christian knowledge or consolation, Romans 1:11;
1 Corinthians 1:7; redemption or salvation through Christ, Romans 5:15,16;
Romans 6:23; 11:29; the miraculous endowments conferred by the Holy
Spirit, Romans 12:6; 1 Corinthians 12:4,9,28,30,31; and the special gift or
endowment for the work of the ministry, 1 Timothy 4:14; 2 Timothy 1:6; 1 Peter 4:10.
The gift then referred to here was that by which Timothy was qualified
for the work of the ministry. It relates to his office and qualifications
-to every thing that entered into his fitness for the work. It does not
refer exclusively to any influence that came upon him in virtue of his
ordination, or to any new grace that was infused into him by that act,
making him either officially or personally more holy than other men, or
than he was before--or to any efficacy in the mere act of ordination--but
it comprised the whole train of circumstances by which he had been
qualified for the sacred office, and recognised as a minister of
religion. All this was regarded as a gift, a benefit, or favour,
\~carisma\~,--and he was not to neglect or disregard the responsibilities
and advantages growing out of it. In regard to the manner in which this
gift or favour was bestowed, the following things are specified.
(1.) It was the gift of God, 2 Timothy 1:6. He was to be recognised as its
source; and it was not therefore conferred merely by human hands. The
call to the ministry, the qualifications for the office, and the whole
arrangement by which one is endowed for the work, are primarily to be
traced to him as the source.
(2.) It was given to Timothy in accordance with certain predictions which
had existed in regard to him--the expectations of those who had observed
his qualifications for such an office, and who had expressed the hope
that he would one day be permitted to serve the Lord in it.
(3.) It was sanctioned by the laying on of the hands of the Presbytery.
The call of God to the work thus recognised by the church, and the
approbation of the Presbytery expressed by setting him apart to the
office, should be regarded by Timothy as a part of the "gift" or
benefit (charisma) which had been conferred on him, and which he
was not to neglect.
(4.) An additional circumstance which might serve to impress the mind of
Timothy with the value of this endowment, and the responsibility
of this office, was, that Paul himself had been concerned in his
ordination, 2 Timothy 1:6. He who was so much more aged,
(2 Timothy 4:6,7); he who had been a father to him, and who had adopted
him and treated him as a son, had been concerned in his ordination; and
this fact imposed a higher obligation to perform aright the functions of
an office which had been conferred on him in this manner. We are not to
suppose, therefore, that there was any mysterious influence--any
virus--conveyed by the act of ordination, or that that act imparted
any additional degree of holiness. The endowment for the ministry; the
previous anticipations and hopes of friends; and the manner in which he
had been inducted into the sacred office, should all be regarded as a
benefit or favour of a high order, and as a reason why the gift thus
bestowed should not be neglected--and the same things now should make a
man who is in the ministry deeply feel the solemn obligations resting on
him to cultivate his powers in the highest degree, and to make the most
of his talents.
Which was given thee by prophecy. That is, the prophetic declarations
and the hopes of pious friends in regard to your future usefulness, have
been among the means by which you have been introduced to the ministry,
and should be a reason why you should cultivate your powers, and perform
faithfully the duties of your office. See Barnes "1 Timothy 1:18".
With the laying on of the hands of the presbytery. It was common to
lay on the hands in imparting a blessing, or in setting apart to any
office. See Matthew 19:15; Mark 6:5; Luke 4:40; 13:13; Leviticus 8:14; Numbers 27:23
Acts 28:8; 6:6; 8:17; 13:3. The reference here is undoubtedly to the act
by which Timothy was set apart to the office of the ministry. The word
rendered presbytery--\~presbuterion\~, occurs only in two other places in
the New Testament--Luke 22:66, where it is rendered elders and
Acts 22:5, where it is rendered "estate of the elders." It
properly means an assembly of aged men; council of elders. In
Luke 22:66; Acts 22:5, it refers to the Jewish sanhedrim.
See Barnes "Matthew 5:22". In the passage before us, it cannot refer to
that body--for they did not ordain men to the Christian ministry--but
to some association, or council, or body of elders of the Christian
church. It is clear from the passage
(1.) that there was more than one person engaged in this service, and
taking part in it when Timothy was ordained, and therefore it could not
have been by a prelate or bishop alone.
(2.) That the power conferred, whatever it was, was conferred by
the whole body constituting the Presbytery--since the apostle says
that the "gift" was imparted, not in virtue of any particular
power or eminence in any one individual, but by the "laying on
of the hands of the Presbytery."
(3.) The statement here is just such a one as would be made now
respecting a Presbyterian ordination; it is not one which would be made
of an Episcopal ordination. A Presbyterian would choose these very words
in giving an account of an ordination to the work of the ministry; an
Episcopalian would not. The former speaks of an ordination by a
Presbytery; the latter of ordination by a Bishop. The former can
use the account of the apostle Paul here as applicable to an ordination
without explanations, comments, new versions, or criticisms; the
latter cannot. The passage, therefore, is full proof that, in one of
the most important ordinations mentioned in the New Testament,
it was performed by an association of men, and not by a Prelate;
and, therefore, that this was the primitive mode of ordination.
Indeed, there is not a single instance of ordination to an office
mentioned in the New Testament which was performed by one man
alone. See this passage examined at greater length in my "Inquiry
into the Organization and Government of the Apostolic Church"
[pp. 221--238. London edition.]
{a} "Neglect not" 2 Timothy 1:6
{b} "given thee by prophecy" 1 Timothy 1:18
{c} "laying on of the hands" Acts 13:3
Verse 15. Meditate upon these things. Upon the train of events by
which you have been led into the ministry, and upon the responsibilities
and duties of the office. Let your mind be deeply impressed with
these things; make them the subject of profound and serious thought.
Give thyself wholly to them. Gr., "Be in them"--a phrase similar
to that of Horace--totus in illis. The meaning is plain. He was to
devote his life wholly to this work. He was to have no other grand
aim of living. His time, attention, talents, were to be absorbed in the
proper duties of the work. He was not to make that subordinate and
tributary to any other purpose, nor was he to allow any other object
to interfere with the appropriate duties of that office. He was not to
live for money, fame, or pleasure; not to devote his time to the pursuits
of literature or science for their own sakes; not to seek the reputation
of an elegant or profound scholar; not to aim to be distinguished merely
as an accomplished gentleman, or as a skilful farmer, teacher, or author.
Whatever was done in any of these departments, was to be wholly
consistent with the direction, \~en toutoiv isyi\~--"be in these things"--
be absorbed in the appropriate duties of the ministerial office. It may be
remarked here that no man will ever make much of himself, or accomplish
much in any profession, who does not make this the rule of his life. He
who has one great purpose of life to which he patiently and steadily
devotes himself, and to which he makes everything else bend, will
uniformly rise to high respectability, if not to eminence. He who does
not do this, can expect to accomplish nothing.
That thy profiting. Gr. Thy going forward; that is, thy advancement
or progress. A minister of the gospel ought to make steady improvement in
all that pertains to his office. No man ought to be satisfied with
present attainments.
To all. Marg., in all things. The margin is the more correct
rendering, but either of them makes good sense. It should be apparent
to all persons who attend on a stated preaching of a minister of the
gospel, that he is making steady advances in knowledge, and wisdom, and
piety, and in all things that pertain to the proper performance of
the duties of his office. If a man really makes progress, it will be seen
and appreciated by others; if he does not, that will be as well
understood by his hearers.
{1} "appear to all" "in all things"
Verse 16. Take heed unto thyself. This may be understood as relating
to everything of a personal nature that would qualify him for his
work. It may be applied to personal piety; to health; to manners;
to habits of living; to temper; to the ruling purposes; to the
intercourse with others. In relation to personal religion, a minister
should take heed
(1.) that he has true piety; and
(2.) that he is advancing in the knowledge and love of God. In relation
to morals, he should be upright; to his intercourse with others, and
his personal habits, he should be correct, consistent, and gentlemanly,
so as to give needless offence to none. The person of a minister should
be neat and cleanly; his manners such as will show the fair influence of
religion on his temper and deportment; his style of intercourse such as
will be an example to the old and the young, and such as will not offend
against the proper laws of courtesy and urbanity. There is no religion in
a filthy person; in uncouth manners; in an inconvenient and strange form
of apparel; in bad grammar, and in slovenly habits--and to be a real
gentleman should be as much a matter of conscience with a minister of the
gospel as to be a real Christian. Indeed under the full and fair
influence of the gospel, the one always implies the other. Religion
refines the manners--it does not corrupt them; it makes one courteous,
polite, and kind--it never produces boorish manners, or habits that give
offence to the well-bred and the refined.
And unto the doctrine. The kind of teaching which you give, or to
your public instructions. The meaning is, that he should hold and teach
only the truth, he was to "take heed" to the whole business of public
instruction that is, both to the matter and the manner. The great object
was to get as much truth as possible before the minds of his hearers
and in such a way as to produce the deepest impression on them.
Continue in them. That is, in these things which have been specified.
He was ever to be found perseveringly engaged in the performance of these
duties.
For in doing thou shalt both save thyself. By holding of the truth,
and by the faithful performance of your duties, you will secure the
salvation of the soul. We are not to suppose that the apostle meant to
teach that this would be the meritorious cause of his salvation, but that
these faithful labours would be regarded as an evidence of piety, and
would be accepted as such. It is equivalent to saying, that an unfaithful
minister of the gospel cannot be saved; one who faithfully performs all
the duties of that office with a right spirit, will be.
And them that hear thee. That is, you will be the means of their
salvation. It is not necessary to suppose that the apostle meant to teach
that he would save all that heard him. The declaration is to be
understood in a popular sense, and it is undoubtedly true, that a
faithful minister will be the means of saving many sinners. The assurance
furnishes a ground of encouragement for a minister of the gospel.
He may hope for success, and should look for success. He has the
promise of God that if he is faithful he shall see the fruit of his
labours; and this result of his work is a sufficient reward for all the
toils, and sacrifices, and self-denials of the ministry. If a minister
should be the means of saving but one soul from the horrors of
eternal suffering and eternal sinning, it would be worth the most
self-denying labours of the longest life. Yet what minister of the
gospel is there, who is at all faithful to his trust, who is not made
the honoured instrument of the salvation of many more than one? Few are
the devoted ministers of Christ who are not permitted to see evidence
even here, that their labour has not been in vain. Let not, then, the
faithful preacher be discouraged. A single soul rescued from death will
be a gem in his eternal crown brighter by far than ever sparkled on the
brow of royalty.
{a} "heed" Ezekiel 44:24
{b} "save themselves" James 5:20
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