1 Timothy 4:10 Komentář

Paul here foretels, I. A dreadful apostasy (Ti1 4:1-3). II. He treats of Christian liberty (Ti1 4:4, Ti1 4:5). III. He gives Timothy divers directions with respect to himself, his doctrine, and the people under his care (Ti1 4:6 to the end)

INTRODUCTION TO 1 TIMOTHY 4 In this chapter the apostle foretells a dreadful apostasy which should happen in the last times, the particulars of which he gives; and on occasion of one branch of it, discourses of Christian liberty in eating all sorts of food fit for use; and delivers out exhortations to Timothy to various duties relating to himself, his doctrine, and his charge. The prophecy is in Ti1 4:1, the author of this prophecy is the Spirit of God; the manner in which it was delivered was very clear and express; the time when it should be fulfilled, the last days; the thing itself, a departure of some from the faith; the means whereby it would come about are, some giving heed to seducing spirits, and doctrines of devils, and the hypocrisy and hardened consciences of others, who would forbid marriage, and order an abstinence from certain meats; the evil of which last is exposed by their being the creatures of God, and by their being made for this purpose to be received with thankfulness by all believers, and who know the truth: and the reasons why they should be received and used follow; because they are all good, as they are the creatures of God; and because there is nothing to be refused, provided it be received with a thankful heart; and because every creature is sanctified by the word of God, and prayer, Ti1 4:4. And then Timothy is exhorted to put the brethren in mind of those things, by which he would show himself to be a faithful minister of Christ, and well instructed in the doctrines of the Gospel, Ti1 4:6, and to reject things profane and fabulous, but use himself to internal and powerful godliness, since outward worship signifies little, but the former has the promise of this, and the other world annexed to it; which is a true saying, and to be depended on, Ti1 4:7 and which is confirmed from the practice and experience of the apostles, and therefore should be taught with authority, Ti1 4:10. And then the apostle gives Timothy some advice, which being taken, would prevent his being despised, on account of his youth; as with respect to his life and conversation, so to behave as to be a pattern to others, Ti1 4:12, and with respect to the exercise of his ministry, to make use of such means, as reading and meditation, that his profiting might be manifest to all, Ti1 4:13 and with respect to the doctrines he preached, to abide by them, whereby he would be a means of saving himself, and others, Ti1 4:16.

For therefore we both labour,.... Not in the word and doctrine, though they did; nor in the exercise of internal godliness, though there is a work in faith, and a labour in love; nor with their own hands, at their trades and business, to support themselves, and others; but by enduring hardships and afflictions, as stripes, imprisonment, weariness, pain, watchings, fastings, hunger, thirst, cold, and nakedness; see Co2 11:23. And suffer reproach; with patience and cheerfulness. The Alexandrian copy, and another manuscript, read, "we strive"; or contend even to an agony, combating with sin, Satan, and the world, with profane men, and with false teachers; and to all this they were animated by the promises made to godliness; and therefore they showed it by their practices, or rather by their sufferings, that they believed it to be a true and faithful saying; and which is further conferred by what follows: because we trust in the living God; for the accomplishment of the said promises, who has power, and therefore can, and is faithful, and therefore will, make good what he has promised; and since it is life he has promised, faith is the more encouraged to trust in him, since he is the living God, in opposition to, and distinction from, lifeless idols; he has life in himself, essentially, originally, and independently, and is the author and giver of life, natural, spiritual, and eternal, unto others. Wherefore there is good reason to trust in him for the fulfilling of the promises of the present and future life, made unto godliness. Who is the Saviour of all men; in a providential way, giving them being and breath, upholding them in their beings, preserving their lives, and indulging them with the blessings and mercies of life; for that he is the Saviour of all men, with a spiritual and everlasting salvation, is not true in fact. Specially of those that believe; whom though he saves with an eternal salvation; yet not of this, but of a temporal salvation, are the words to be understood: or as there is a general providence, which attends all mankind, there is a special one which relates to the elect of God; these are regarded in Providence, and are particularly saved and preserved before conversion, in order to be called; and after conversion, after they are brought to believe in Christ, they are preserved from many enemies, and are delivered out of many afflictions and temptations; and are the peculiar care and darlings of providence, being to God as the apple of his eye: and there is a great deal of reason to believe this, for if he is the Saviour of all men, then much more of them who are of more worth, value, and esteem with him, than all the world beside; and if they are saved by him with the greater salvation, then much more with the less; and if he the common Saviour of all men, and especially of saints, whom he saves both ways, then there is great reason to trust in him for the fulfilment of the promises of life, temporal and eternal, made to godliness, and godly persons. This epithet of God seems to be taken out of Psa 17:7 where he is called , "the Saviour of them that trust", or believe.

But ye, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. Ye are complete in Christ Jesus, "who is the Saviour of all men, specially of them that believe."

And to speak comprehensively, all benefit appertaining to life, in its highest reason, proceeding from the Sovereign God, the Father who is over all, is consummated by the Son, who also on this account "is the Saviour of all men," says the apostle, "but especially of those who believe." But in respect of its immediate reason, it is from those next to each, in accordance with the command and injunction of Him who is nearest the First Cause, that is, the Lord.

"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.

Our reply to this is that he attributes to us statements which we do not make. For we both read and know that God “loves everything that exists and hates nothing that he has made; for he would never have made anything if he had hated it.” … He is also called “Savior of all men, especially of those who believe,” and his Christ is “a propitiation for our sins, but not for ours only, but also for the whole world.” … But now, according to our preaching, Jesus who is called the Christ of God by a certain traditional usage in the Bible has come on behalf of sinners in all places, that they may forsake their sin and entrust themselves to God.

The Savior of all, especially of believers, is spoken of by the apostle as one. Yet no one argues from this expression that the Son does not save believers or that those who share in salvation receive it apart from the Spirit. But God who is over all is the Savior of all, while the Son brings salvation to effect by the grace of the Spirit. Yet on this account Scripture does not call them three Saviors, although salvation is recognized to come from the holy Trinity.

"For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of them that believe." This in effect is to say, wherefore do we mortify ourselves, unless we expect future blessings? Have we endured so many evils, submitted to so many reproaches, suffered such insults and calumnies, and such numerous calamities in vain? For if we did not trust in the living God, on what account did we submit to these things? But if God is here the Saviour of the unbelieving, much more is He of the faithful hereafter. What salvation does he speak of? That to come? "Who is the Saviour," he says, "of all men, specially of them that believe." At present he is speaking of that which is here. But how is He the Saviour of the faithful? Had he not been so, they must long since have been destroyed, for all men have made war upon them. He calls him here to endure perils, that having God for his Saviour he may not faint nor need any aid from others, but willingly and with fortitude endure all things. Even those who eagerly grasp at worldly advantages, supported by the hope of gain, cheerfully undertake laborious enterprises.

But in the Lord’s own very humility (in consenting to be baptized by John) there is a marvelous medicine; one was baptizing, the other healing. You see, if Christ is the Savior of all, especially of the faithful—it is the apostle’s judgment, and a true one, that Christ is the Savior of all—then nobody may say, “I have no need of a savior.” If you say this, you are not bowing humbly to the doctor’s orders but perishing in your disease.

We also, following our teacher Christ, “who is the Savior of all men, especially of those that believe.” are obliged to say that there are two ways. One is the way of life, the other of death. These have no comparison one with another, for they are very different, or rather entirely separate. The way of life is that of nature, but that of death was afterwards introduced—it not being according to the mind of God but from the snares of the adversary.

This is a faithful saying and worthy of all acceptance. For to this end we both labor and suffer criticism, because we trust in the living God, who is the Savior of all, especially of those who believe. This is a faithful saying and worthy of all acceptance. What kind? The one that gives life both here and there. And see that you yourself are also trustworthy, as if true, and acceptable to all; for in some things you are truly so, but in others doubtful. But because of the courage of the disciple, Paul speaks clearly throughout the entire Epistle. For to this end we both labor and suffer criticism. For what purpose? "because we trust in the living God." And we too labor readily to be conscious of this, and for this very reason our enemies especially wage war against us. who is the Savior of all. He is the Savior of all here. But here, not of all, but of those worthy to be saved. And here, He especially cares for the faithful. For even though we are fought against by so many, we are saved. Paul encourages Timothy into dangers for the sake of the faith, having God as Savior. Concerning his care, and that of the Church.

He shows what the godliness is in which the apostles themselves were exercised, and confirms how he has hope for the future life, saying: "for this reason," instead of: therefore "we both labor and suffer reproach." For why would we exhaust ourselves if we did not expect the future blessings that the living God will give us after death? Here the soldiers of an earthly king, having endured many labors and dangers, often do not receive their due reward when the king happens to die; but our King is always alive, and will always repay. That is, He wants to save all—both here and there. But He applies greater care here for the faithful. If He were not their Savior, how would they have stood against all attacks? By this the apostle urges Timothy to endure dangers. Do not lose heart, he says, having such a God, and do not ask for help from others, but hope in Him: God is living and He is the Savior.

And we endure because of the hope of life: because we hope in the living God, who is the Savior of the present and of the future life; and because of God's work which is to save: for I am your Savior (Isa 43:2). This is God become incarnate and called Jesus: for he shall save his people from their sins (Matt 1:21); Jesus is the same as Savior, because he saves with a bodily salvation that extends to all; hence he says, of all men, and with a spiritual salvation that extends only to the good; hence he says, especially of the faithful.

Apostasy from the true faith predicted, and in what that apostasy should consist, Ti1 4:1-5. Exhortations to Timothy to teach the truth, Ti1 4:6. To avoid old wives' fables; to exercise himself to godliness, Ti1 4:7, Ti1 4:8. To labor, command, and teach, Ti1 4:9, Ti1 4:10, Ti1 4:11. To act so that none might despise his youth, Ti1 4:12. To give attendance to reading and preaching, Ti1 4:13, Ti1 4:14. To give up himself wholly to the Divine work, Ti1 4:15. And so doing he should both save himself and them that heard him, Ti1 4:16.

For therefore we both labor - This verse was necessary to explain what he had before said; and here he shows that his meaning was not that the followers of God should enjoy worldly prosperity and exemption from natural evils; for, said he, it is because we exercise ourselves to godliness that we have both labor and reproach, and we have these because we trust In the living God: but still we have mental happiness, and all that is necessary for our passage through life; for in the midst of persecutions and afflictions we have the peace of God that passeth knowledge, and have all our crosses and sufferings so sanctified to us that we consider them in the number of our blessings. Who is the Savior of all men - Who has provided salvation for the whole human race, and has freely offered it to them in his word and by his Spirit. Specially of those that believe - What God intends for All, he actually gives to them that believe in Christ, who died for the sins of the world, and tasted death for every man. As all have been purchased by his blood so all may believe; and consequently all may be saved. Those that perish, perish through their own fault.

PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16) Now--Greek, "But." In contrast to the "mystery of godliness." the Spirit--speaking by the prophets in the Church (whose prophecies rested on those of the Old Testament, Dan 7:25; Dan 8:23, &c.; Dan 11:30, as also on those of Jesus in the New Testament, Mat 24:11-24), and also by Paul himself, Th2 2:3 (with whom accord Pe2 3:3; Jo1 2:18; Jde 1:18). expressly--"in plain words." This shows that he refers to prophecies of the Spirit then lying before him. in the latter times--in the times following upon the times in which he is now writing. Not some remote future, but times immediately subsequent, the beginnings of the apostasy being already discernible (Act 20:29): these are the forerunners of "the last days" (Ti2 3:1). depart from the faith--The apostasy was to be within the Church, the faithful one becoming the harlot. In Th2 2:3 (written earlier), the apostasy of the Jews from God (joining the heathen against Christianity) is the groundwork on which the prophecy rises; whereas here, in the Pastoral Epistles, the prophecy is connected with Gnostic errors, the seeds of which had already been sown in the Church [AUBERLEN] (Ti2 2:18). Apollonius TyanÃ&brvbrus, a heretic, came to Ephesus in the lifetime of Timothy. giving heed-- (Ti1 1:4; Tit 1:14). seducing spirits--working in the heretical teachers. Jo1 4:2-3, Jo1 4:6, "the spirit of error," opposed to "the spirit of truth," "the Spirit" which "speaketh" in the true prophets against them. doctrines of devils--literally "teachings of (that is suggested by) demons." Jam 3:15, "wisdom . . . devilish"; Co2 11:15, "Satan's ministers."

therefore--Greek, "with a view to this." The reason why "we both ('both' is omitted in the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving, Ti1 4:8) God." Saviour--even in this life (Ti1 4:8). specially of those that believe--Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (Mar 10:30, "a hundred fold now in this time . . . with persecutions"), much more the life to come. If God is in a sense "Saviour" of unbelievers (Ti1 2:4, that is, is willing to be so everlastingly, and is temporally here their Preserver and Benefactor), much more of believers. He is the Saviour of all men potentially (Ti1 1:15); of believers alone effectually.