1Ti 4:1-3, 2Pe 2:1 | JFB | STEP | . Prediction of a Coming Departure from the Faith: Timothy's Duty as to It: General Directions to Him. The "mystery of iniquity" here alluded to, and already working ( ), stands opposed to the "mystery of godliness" just mentioned ( ). 1. 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, ; , &c.; 11:30, as also on those of Jesus in the New Testament, ), and also by Paul himself, (with whom accord ; ; Jude 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 ( ): these are the forerunners of "the last days" ( ). depart from the faith-- The apostasy was to be within the Church, the faithful one becoming the harlot. In (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] ( ). Apollonius Tyanæus, a heretic, came to Ephesus in the lifetime of Timothy. giving heed-- ( ; ). seducing spirits-- working in the heretical teachers. , , "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." , "wisdom ... devilish"; , "Satan's ministers."

‏ 1 Timothy 4:1-3

CHAPTER 4

1Ti 4:1-16. Prediction of a Coming Departure from the Faith: Timothy's Duty as to It: General Directions to Him.

The "mystery of iniquity" here alluded to, and already working (2Th 2:7), stands opposed to the "mystery of godliness" just mentioned (1Ti 3:16).

1. 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, Da 7:25; 8:23, &c.; 11:30, as also on those of Jesus in the New Testament, Mt 24:11-24), and also by Paul himself, 2Th 2:3 (with whom accord 2Pe 3:3; 1Jo 2:18; Jude 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 (Ac 20:29): these are the forerunners of "the last days" (2Ti 3:1).

depart from the faith--The apostasy was to be within the Church, the faithful one becoming the harlot. In 2Th 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] (2Ti 2:18). Apollonius Tyanæus, a heretic, came to Ephesus in the lifetime of Timothy.

giving heed--(1Ti 1:4; Tit 1:14).

seducing spirits--working in the heretical teachers. 1Jo 4:2, 3, 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." Jas 3:15, "wisdom ... devilish"; 2Co 11:15, "Satan's ministers."

2. Rather translate, "Through (literally, 'in'; the element in which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means through which "some shall (be led to) depart from the faith," namely, the reigned sanctity of the seducers (compare "deceivers," Tit 1:10).

having their conscience seared--Greek, "having their own conscience," &c., that is, not only "speaking lies" to others, but also having their own conscience seared. Professing to lead others to holiness, their own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As faith and a good conscience are joined (1Ti 1:5); so hypocrisy (that is, unbelief, Mt 24:5, 51; compare Lu 12:46) and a bad conscience here. Theodoret explains like English Version, "seared," as implying their extreme insensibility; the effect of cauterizing being to deaden sensation. The Greek, however, primarily means "branded" with the consciousness of crimes committed against their better knowledge and conscience, like so many scars burnt in by a branding iron: Compare Tit 1:15; 3:11, "condemned of himself." They are conscious of the brand within, and yet with a hypocritical show of sanctity, they strive to seduce others. As "a seal" is used in a good sense (2Ti 2:19), so "a brand" in a bad sense. The image is taken from the branding of criminals.

3. Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (Tit 1:14, 15) [Wiesinger]. By a spurious spiritualism (2Ti 2:18), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. Mt 19:10-12 (compare 1Co 7:8, 26, 38) gave a seeming handle to their "forbidding marriage" (contrast 1Ti 5:14); and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (compare Col 2:16, 17, 20-23). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast (Re 17:3), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (1Ti 4:3) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast (1Ti 6:20, 21; Col 2:8; 1Jo 4:1-3; Re 13:12-15). Austerity gained for them a show of sanctity while preaching false doctrine (Col 2:23). Eusebius [Ecclesiastical History, 4.29] quotes from Irenæus [1.28] a statement that Saturninus, Marcion, and the Encratites preached abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of which already were being sown (1Ti 6:20; 2Ti 2:17, 18).

to be received--Greek, "to be partaken of."

of them--literally, (created and designed) "for them," Though all (even the unbelieving, Psa 104:14; Mt 5:45) are partakers in these foods created by God, "they which believe" alone fulfil God's design in creation by partaking of them with thanksgiving; as opposed to those who abstain from them, or in partaking of them, do not do so with thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (Tit 1:15). The children of God alone "inherit the earth"; for obedience is the necessary qualification (as it was in the original grant of the earth to Adam), which they alone possess.

and know the truth--explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on Php 1:9). Thus he contradicts the assumption of superior knowledge and higher moral perfection, put forward by the heretics, on the ground of their abstinence from marriage and meats. "The truth" stands in opposition to their "lies" (1Ti 4:2).

‏ 2 Peter 2:1

CHAPTER 2

2Pe 2:1-22. False Teachers to Arise: Them Bad Practices and Sure Destruction, from Which the Godly Shall Be Delivered, as Lot Was.

1. But--in contrast to the prophets "moved by the Holy Ghost" (2Pe 1:21).

also--as well as the true prophets (2Pe 1:19-21). Paul had already testified the entrance of false prophets into the same churches.

among the people--Israel: he is writing to believing Israelites primarily (see on 1Pe 1:1). Such a "false prophet" was Balaam (2Pe 2:15).

there shall be--Already symptoms of the evil were appearing (2Pe 2:9-22; Jude 4-13).

false teachers--teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (2Pe 3:2).

who--such as (literally, "the which") shall.

privily--not at first openly and directly, but by the way, bringing in error by the side of the true doctrine (so the Greek): Rome objects, Protestants cannot point out the exact date of the beginnings of the false doctrines superadded to the original truth; we answer, Peter foretells us it would be so, that the first introduction of them would be stealthy and unobserved (Jude 4).

damnable--literally, "of destruction"; entailing destruction (Php 3:19) on all who follow them.

heresies--self-chosen doctrines, not emanating from God (compare "will-worship," Col 2:23).

even--going even to such a length as to deny both in teaching and practice. Peter knew, by bitter repentance, what a fearful thing it is to deny the Lord (Lu 22:61, 62).

denying--Him whom, above all others, they ought to confess.

Lord--"Master and Owner" (Greek), compare Jude 4, Greek. Whom the true doctrine teaches to be their Owner by right of purchase. Literally, "denying Him who bought them (that He should be thereby), their Master."

bought them--Even the ungodly were bought by His "precious blood." It shall be their bitterest self-reproach in hell, that, as far as Christ's redemption was concerned, they might have been saved. The denial of His propitiatory sacrifice is included in the meaning (compare 1Jo 4:3).

bring upon themselves--compare "God bringing in the flood upon the world," 2Pe 2:5. Man brings upon himself the vengeance which God brings upon him.

swift--swiftly descending: as the Lord's coming shall be swift and sudden. As the ground swallowed up Korah and Dathan, and "they went down quick into the pit." Compare Jude 11, which is akin to this passage.