---
title: "Clarke"
description: "Verse 1 Timothy 4:1. Now the Spirit speaketh expressly — Ῥητως· Manifestly, openly. It is very likely that the apostle refers here to a prophecy then fur"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/1-timothy/4"
---

Verse [1 Timothy 4:1](../../../kjv/1-timothy/4/1). ***Now the Spirit speaketh expressly*** — Ῥητως· *Manifestly, openly*. It is very likely that the apostle refers here to a prophecy *then* furnished by the Holy Ghost, and probably immediately after he had written the words in the preceding verses; and as this prophecy contains things nowhere else spoken of in the sacred writings, and of the utmost moment to the Christian Church, we cannot hear or read them with too much reverence or respect.
***In the latter times*** — This does not necessarily imply the last ages of the world, but any times consequent to those in which the Church then lived.
***Depart from the faith*** — Αποστησονται - της πιστεως· *They will* *apostatize from the faith*, i.e. from Christianity; renouncing the whole system *in effect*, by bringing in doctrines which render its essential truths null and void, or denying and renouncing such doctrines as are essential to Christianity as a system of salvation. A man may hold all the truths of Christianity, and yet render them of none effect by holding other doctrines which counteract their influence; or he may apostatize by denying some essential doctrine, though he bring in nothing *heterodox*.
***Giving heed to seducing spirits*** — Πνευμασι πλανοις· Many MSS. and the chief of the fathers have πνευμασι πλανης· *spirits of* *deceit*; which is much more emphatic than the common reading. Deception has her spirits, emissaries of every kind, which she employs to darken the hearts and destroy the souls of men. Pretenders to *inspiration*, and false teachers of every kind, belong to this class.
***And doctrines of devils*** — Δαιμονιων· *Demons*; either meaning *fallen spirits*, or *dead men, spectres*, &c., or doctrines inspired by Satan relative to these, by which he secures his own interest, and provides for his own worship.

Verse [1 Timothy 4:2](../../../kjv/1-timothy/4/2). ***Speaking lies in hypocrisy*** — Persons pretending, not only to Divine inspiration, but also to extraordinary degrees of holiness, self-denial, mortification, c., in order to accredit the *lies* and false doctrines which they taught. Multitudes of lies were framed concerning miracles wrought by the *relics* of departed *saints*, as they were termed. For, even in this country, Thomas a Becket was, deemed a saint, his relics wrought numerous miracles and his tomb was frequented by multitudes of pilgrims! However, as he works none now, we may rest assured that he never did work any. In 1305, King Edward I. was prevailed on by his clergy to write to Pope Clement V. to *canonize* Thomas de Cantelupo, bishop of Hereford, because a multitude of miracles had been wrought by his influence; *In tantum*, says the king, *quod* *ipsius meritis et intercessionibus gloriosis, lumen caecis,* *surdis auditus, verbum mutis, et gressus claudis, et alia* *pleraque beneficia ipsius patrocinium implorantibus, caelesti* *dextra conferuntur*. "Insomuch that, by his glorious merits and intercessions, the blind receive their sight, the deaf hear, the dumb speak, and the lame walk; and many other benefits are conferred by the right hand of the Divine Being on those who implore his patronage." And therefore he prays that this dead bishop may be added to the calendar, "that he and his kingdom may enjoy his suffrages and merit his patronage in heaven, who had the benefit of his conversation on earth." *Nos attendentes, per* *Dei gratiam, fideles in Christo, nosque praecipue, et populum* *regni nostri, ejus posse suffragiis adjuvari, ut, quem familiarem* *habuimus in terris, mereamur habere patronum in caelis*. Foedera, vol. i., p. 976. Edit. 1816.
***Having their conscience seared with a hot iron*** — They bear the marks of their hypocrisy as evidently and as indelibly in their conscience in the sight of God, as those who have been *cauterized* for their crimes do in their bodies in the sight of men. It was customary in ancient times to mark those with a *hot iron* who had been guilty of great crimes, such as sacrilege, c. And the heathens supposed that even in the other world they bear such marks and by these the infernal judges knew the quantum of their vices, and appointed the degrees of their punishment. There is a saying much like that of the apostle in the invective of *Claudian* against *Rufinus*, whom he supposes to be thus addressed by Rhadamanthus, one of the infernal judges:-
*Quid demens manifesta negas*? *En pectus* INUSTAE
*Deformant* MACULAE! *vitiisque inolevit imago*,
*Nec sese commissa tegunt*.

"Thou fool, why dost thou deny what is so manifest?
Behold the *deep-burnt marks* deform thy conscience;
the appearance of them has grown up with thy vices;
neither can the crimes which thou hast committed
hide themselves."

Verse [1 Timothy 4:3](../../../kjv/1-timothy/4/3). ***Forbidding to marry*** — These hypocritical priests pretending that a single life was much more favourable to devotion, and to the perfection of the Christian life. This sentiment was held by the *Essenes*, a religious sect among the Jews; and we know that it is a favourite opinion among the Romanists, who oblige all their clergy to live a single life by a *vow of continency*.
***To abstain from meats*** — Both among the heathens, Jews, and Romanists, certain *meats* were prohibited; Some *always*, others at *particular times*. This the apostle informs us was directly contrary to the original design of God; and says that those *who* *know the truth*, know this.

Verse [1 Timothy 4:4](../../../kjv/1-timothy/4/4). ***For every creature of God*****is*****good*** — That is: Every creature which God has made for man's nourishment is good for that purpose, and to be thankfully received whenever necessary for the support of human life; and *nothing* of that sort is at any time to be refused, ουδεν αποβλητον, *rejected* or *despised*. We find a saying very similar to this in *Lucian's Timon*: Ουτοι αποβλητα εισι δωρα τα παρα Διος. *The gifts which are from Jove* *ought not to be* DESPISED. This appears to have been a proverbial saying among the heathens.

Verse [1 Timothy 4:5](../../../kjv/1-timothy/4/5). ***For it is sanctified by the word of God*** — δια λογου θεου. *By the command of God*; probably referring to [Genesis 1:29](../../../kjv/genesis/1/29): *And God said, I have given you every herb-and every tree-to you it* *shall be for meat*; and [Genesis 9:3](../../../kjv/genesis/9/3): *Every moving thing that liveth shall be meat for you; even as the* *green herb have I given you all things*; i.e. I have given you every animal that is proper for food, as I have given you every herb and fruit proper for nourishment. Therefore, all this was *sanctified, set apart*, and appropriated to this use by this command. And when man is about to use it, he is to *sanctify* or *set it apart* to that use by *prayer to God*,
1. That it may "answer the end to us for which it was designed;
2. That we may use it with gratitude and moderation;
3. That all the strength derived from it may be devoted to God, in filling up the duties of those situations in which his providence has placed us.
Those who thank not God for their food, and pray not for his blessing in the use of it, are unworthy even of a morsel of bread, and of the breath they breathe. Bishop Newton's opinion of this prophecy I have reserved to the end of this chapter.

Verse [1 Timothy 4:6](../../../kjv/1-timothy/4/6). ***If thou put the brethren in remembrance of these**********things*** — Show the Church that, even now, there is danger of this apostasy; put them on their guard against it; for the forewarned are half armed. Schoettgen supposes from this verse that what is spoken above refers to the *Jews* alone; and that there is no reference here to a Church which in after ages might apostatize from, or corrupt, the true doctrine of our Lord and Saviour. Bishop Newton and others are of a different opinion. See at the end of this chapter.
***Nourished up in the words of faith*** — By acting as I command thee, thou wilt show that thou art a good minister of Jesus Christ, and that thou hast been nourished from thy youth upon the doctrines of faith. The apostle seems to allude here to Timothy's Christian education. See the preface to this epistle.
***Whereunto thou hast attained.*** — Ἡ παρηκολουθηκας· Which thou hast *thoroughly understood*. For the meaning of this word, [Luke 1:3](../../../kjv/luke/1/3).

Verse 7. ***But refuse profane and old wives' fables*** — This seems to refer particularly to the *Jews*, whose Talmudical writings are stuffed with the most ridiculous and profane fables that ever disgraced the human intellect. It may with equal propriety be applied to the *legends* of the Romish Church. Let any man read the *Aurea Legenda*, and he will find of profane and old wives' fables what may stand, with considerable propriety, column for column with the Talmud. See *Joseline's* Life of St. Patrick for miracles, without rhyme or reason, abundantly more numerous and more stupendous than all the *necessary* ones wrought by Jesus Christ and his apostles. This is enough to persuade a man that the Spirit of God had these very corruptions and this corrupt Church particularly in view.
***Exercise thyself*** rather *unto godliness.*] To understand this expression it is necessary to know that the apostle alludes here to the *gymnastic* exercises among the Greeks, which were intended as a *preparation* for, their contests at the public *games*. They did this in order to obtain a *corruptible* or *fading crown*, i. e, a chaplet of leaves, which was the reward of those who conquered in those games; Timothy was to exercise himself unto godliness, that he might be prepared for the kingdom of heaven, and there receive a crown that *fadeth not away*. See the notes on [1 Corinthians 9:24](../../../kjv/1-corinthians/9/24), &c.

Verse 8. ***For bodily exercise profiteth little*** — Προς ολιγον εστιν ωφελιμος. Those gymnastic exercises, so highly esteemed among the Greeks, are but *little worth*; they are but of *short* *duration*; they refer only to *this life*, and to the applause of men: but godliness has the promise of this life, and the life to come; it is profitable for all things; and for both time and eternity.
***But godliness is profitable unto all things*** — By *godliness* we are to understand every thing that the Christian religion either *promises* or *prescribes*: the *life of God in the soul of man*; and the *glory of God* as the *object* and *end* of that *life*. To receive the first, a man must renounce his sins, deny himself, take up his cross, and follow his Lord through evil and through good report. To obtain the latter, a man must *labour* to enter into that rest which remains for the people of God.
***Having promise, of the life that now is*** — The man that fears, loves, and serves God, has God's blessing all through life. His religion saves him from all those *excesses*, both in *action* and *passion*, which sap the foundations of life, and render existence itself often a burden. The peace and love of God in the heart produces a *serenity* and *calm* which cause the lamp of life to burn clear, strong, and permanent. Evil and disorderly passions obscure and stifle the vital spark. Every truly religious man extracts the uttermost good out of life itself, and through the Divine blessing gets the uttermost good that is in life; and, what is better than all, acquires a full preparation here below for an eternal life of glory above. Thus godliness has the promise of, and secures the blessings of, both worlds.

Verse 9. ***This*****is*****a faithful saying*** — The truth of this doctrine none need doubt; and every man has it in his power to put this to the proof. See note on [1 Timothy 1:15](../../../kjv/1-timothy/1/15).

Verse 10. ***For therefore we both labour*** — 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 labour 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 Saviour 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.

Verse 11. ***These things command and teach.*** — Let it be the sum and substance of thy preaching, that true *religion* is profitable for both worlds; that *vice* destroys both body and soul; that Christ tasted death for every man; and that he saves to the uttermost all them that believe in his name.

Verse 12. ***Let no man despise thy youth*** — Act with all the *gravity* and decorum which become thy situation in the Church. As thou art in the place of an *elder*, act as an *elder*. Boyish playfulness ill becomes a minister of the Gospel, whatever his age may be. Concerning Timothy's age see the conclusion of the preface to this epistle.
***Be thou an example of the believers*** — It is natural for the flock to follow the shepherd; if *he* go wrong, they will go wrong also.
***In word*** — εν λογω. *In doctrine*; teach nothing but the truth of God, because nothing but that will save souls.
***In conversation*** — εν αναστροφη. In the whole of *thy conduct* in every department which thou fillest in all thy domestic as well as public relations, *behave* thyself well.
***In charity*** — εν αγαπη. In love to God and man; show that this is the *principle* and *motive* of all thy conduct.
***In spirit*** — εν πνευματι. In the *manner* and *disposition* in which thou dost all things. How often is a *holy* or *charitable* work done in an *unholy, uncharitable*, and peevish spirit! To the doer, such work is unfruitful.
These words are wanting in ACDFG, and several others; both the *Syriac*, Erpen's *Arabic, AEthiopic, Armenian, Vulgate*, and *Itala*, and many of the *fathers*. Griesbach leaves them out of the text. They have in all probability been added by a later hand.
***In faith*** — εν πιστει. This word πιστις is probably taken here for *fidelity*, a sense which it often bears in the New Testament. It cannot mean *doctrine*, for that has been referred to before. Be *faithful* to thy *trust*, to thy *flock*, to thy *domestics*, to the *public*, to thy GOD. *Fidelity* consists in honestly keeping, preserving, and delivering up when required, whatever is intrusted to our care; as also in *improving* whatever is delivered in trust for that purpose. Lose nothing that God gives, and improve every gift that he bestows.
***In purity.*** — εν αγνεια. *Chastity* of body and mind; a direction peculiarly necessary for a young minister, who has more temptations to break its rules than perhaps any other person. "*Converse sparingly with women, and especially with young women*," was the advice of a very holy and experienced minister of Christ.

Verse 13. ***Give attendance to reading*** — Timothy could easily comprehend the apostle's meaning; but at present this is not so easy. What *books* does the apostle mean? The books of the Old Testament were probably what he intended; these testified of Jesus, and by these he could either *convince* or *confound* the Jews. But, whether was the reading of these to be *public* or *private*? Probably both. It was customary to read the law and the prophets in the synagogue, and doubtless in the assemblies of the Christians; after which there was generally an exhortation founded upon the subject of the prophecy. Hence the apostle says: *Give attendance to reading, to* EXHORTATION, *to* DOCTRINE. Timothy was therefore to be diligent in reading the sacred writings at *home*, that he might be the better qualified to read and expound them in the public assemblies to the Christians, and to others who came to these public meetings.
As to *other books*, there were not many at that time that could be of much use to a Christian minister. In those days the great business of the preacher was to bring forward the *grand facts* of Christianity, to prove these, and to show that all had happened according to the prediction of the prophets; and from these to show the work of God in the *heart*, and the evidence of that work in a *holy life*.
At present the truth of God is not only to be *proclaimed*, but defended; and many *customs* or *manners*, and *forms of speech*, which are to us obsolete, must be explained from the writings of the ancients, and particularly from the works of those who lived about the same times, or nearest to them, and in the same or contiguous *countries*. This will require the knowledge of those languages in which those works have been composed, the chief of which are *Hebrew* and *Greek*, the languages in which the Holy Scriptures of the Old and New Testaments have been originally written.
*Latin* is certainly of the next consequence; a language in which some of the most *early comments* have been written; and it is worth the trouble of being learned, were it only for the sake of the works of *St. Jerome*, who translated and wrote a commentary on the whole of the Scriptures; though in many respects it is both erroneous and superficial.
*Arabic* and *Syriac* may be added with great advantage: the *latter* being in effect the language in which *Christ* and his apostles spoke and preached in Judea; and the *former* being radically the same with the Hebrew, and preserving many of the *roots* of that language, the *derivatives* of which often occur in the Hebrew Bible, but the *roots* never.
The works of various scholars prove of how much consequence even the writings of heathen authors, chiefly those of *Greece* and *Italy*, are to the illustration of the sacred writings. And he who is best acquainted with the sacred records will avail himself of such helps, with gratitude both to God and man. Though so many languages and so much reading are not absolutely necessary to form a minister of the Gospel, (for there are many eminent ministers who have not such advantages,) yet they are *helps* of the first magnitude to those who have them and know how to use them.

Verse 14. ***Neglect not the gift that is in thee*** — The word χαρισμα here must refer to the *gifts* and *graces* of the *Divine* *Spirit*, which Timothy received when set apart to the work of an evangelist by the imposition of *St. Paul's hands*, [2 Timothy 1:6](../../../kjv/2-timothy/1/6), and by that of the *presbytery* or *eldership*; for it most evidently appears, from this verse and that above quoted, that he received this double *imposition*, not probably at *different* times, but on one and the same occasion. These very gifts and graces might be *improved*; and we have reason to believe, if not improved, would be withdrawn by the great Head of the Church.
***Given thee by prophecy*** — It has already been conjectured (see the *preface*, and *see the note on Clarke "*[1 Timothy 1:18](../../../kjv/1-timothy/1/18)*"*) that there had been some remarkable *prediction* relative to the future destiny and usefulness of Timothy. And probably it was in consequence of this that he was set apart to the office of evangelist and bishop in the Church at Ephesus. When apostles laid their hands on men, they ordinarily received the Holy Spirit with this imposition. This may be what the apostle calls to the remembrance of Timothy, and tells him not to neglect what he had received, nor the purpose for which he had received it.

Verse 15. ***Meditate upon these things*** — ταυτα μελετα. Revolve them frequently in thy mind; consider deeply their nature and importance; get them deeply fastened in thy heart, and let all thy conduct flow from this inward feeling and conviction. Let the nature, reasons, and motives of thy ministry, be ever in the view of thy heart and conscience.
***Give thyself wholly to them*** — εν τουτοις ισθι. *Be thou in* *these things*. Horace has a similar expression: *Omnis in hoc sum*. "I am absorbed in this." Occupy thyself wholly with them; make them not only thy *chief* but thy *sole* concern. Thou art called to save thy own soul, and the souls of them that hear thee; and God has given thee the Divine *gifts* for this and *no other purpose*. To this let all thy reading and study be directed; this is thy great business, and thou must perform it as the servant and steward of the Lord. *Bengel* has a good saying on this verse, which I will quote: In his qui est, *minus erit in sodalitatibus* *mundanis, in studiis alienis, in colligendis libris, conchis,* *nummis, quibus multi pastores notabilem aetatis partem* *insistentes conterunt*; "*He* who is *wholly in these things* will be *little* in worldly company, in foreign studies, in collecting books, shells, and coins, in which many ministers consume a principal part of their life." Such persons are worthy of the deepest reprehension, unless all these studies, collections, c., be formed with the *express view*, of illustrating the sacred records and to such awful drudgery few Christian ministers are called. Many, when they have made such collections, seem to know nothing of their use; they only *see* them and *show* them, but can never bring them to their assistance in the work of the ministry. *These should be prayed for and pitied*.
***That thy profiting may appear to all.*** — By being made a universal blessing; convincing and converting sinners; and building up the Church of God on its most holy faith.

Verse [1 Timothy 4:16](../../../kjv/1-timothy/4/16). ***Take heed unto thyself*** — See that the life of God remains and the work of God prospers in thine own soul. *Take* *heed to thy doctrine*, that the matter be pure and orthodox; that thou teach nothing for truth but what God has revealed.
***Continue in them*** — i.e., In *taking heed to thyself and to thy* *doctrine*; for this must be thy continual study. Without this, the Divine influence shall recede from thy heart, and the Divine gift from thy intellect; and, like Samson shorn of his strength, thou wilt soon become as another man, as any *common man*; thy *power* will depart from thee, and thou shalt be no longer able to *persuade*; the UNCTION shall depart from thee, and, destitute of spiritual *feeling* thyself, thou shalt not be able to cause others to *feel*. Take the apostle's advice, and thou shalt save thy own soul, and the souls of them that hear thee.
In the course of the preceding notes I have referred to Bishop Newton's opinion and application of the prophecy contained in the first five verses. Not being fully persuaded in my own, mind to what Church this, and the prophecy in the Epistle to the Thessalonians, should be applied, I produce an accredited author, who, for his Dissertations on the Prophecies, has a high and, honoured name in the Church.
"I. The first thing to be considered is, the apostasy here predicted. 'Some shall depart, or rather *apostatize*, from the faith.' An *apostasy from the faith* may be either total or partial; either when we renounce the whole, or when we deny some principal and essential article of it. It is not every error, or every heresy, that is apostasy from the faith. It is a revolt in a principal and essential article, when we worship God by any image or representation, or when we worship other beings besides God, and pray unto other mediators besides *the one Mediator* *between God and man, the man Christ Jesus*. This is the very essence of Christian worship, to worship the one true God, through the one true Christ; and to worship any other god, or any other mediator, is apostasy and rebellion against God and against Christ. Such is the nature of *apostasy from the faith*; and it is implied that this apostasy shall be general, and affect great numbers. For, though it be said only *some shall apostatize*, yet by *some*, here, *many* are understood. The original word frequently signifies a *multitude* and there are abundant instances in Scripture where it is used in that sense, as the reader may perceive from [John 6:64-66](../../../kjv/john/6/64-66); [Romans 11:17](../../../kjv/romans/11/17); [1 Corinthians 10:5-6](../../../kjv/1-corinthians/10/5-6). This apostasy may be general and extensive, and include *many* but not *all*.
"II. It is more particularly shown wherein the apostasy should consist, in the following words: Giving heed to seducing spirits and doctrines of devils; or rather: `Giving heed to *erroneous* spirits and doctrines concerning *demons*.' *Spirits* seem to be much the same in sense as *doctrines*, the latter word may be considered as explanatory of the former; and error sometimes signifying *idolatry, erroneous doctrines* may comprehend *idolatrous* as well as *false doctrines*. But it is still farther added, for explanation, that these doctrines should be *doctrines* *of devils* or *of demons*, where the genitive case is not to be taken actively, as if demons were the authors of these doctrines, but passively, as if demons were the subject of these doctrines. In [Jeremiah 10:8](../../../kjv/jeremiah/10/8); [Acts 13:12](../../../kjv/acts/13/12); [Hebrews 6:2](../../../kjv/hebrews/6/2), the genitive case is used in this manner; and, by the same construction, *doctrines of demons* are doctrines *about* or *concerning demons*. This is, therefore, a prophecy that the idolatrous theology of demons, professed by the Gentiles ,should be revived among Christians. Demons, according to the theology of the Gentiles, were middle powers between the gods and mortal men; and were regarded as mediators and agents between the gods and men. Of these demons there were accounted two kinds: one kind were the souls of men deified or canonized after death; the other kind were such as had never been the souls of men, nor ever dwelt in mortal bodies. These latter demons may be paralleled with angels, as the former may with canonized saints; and as we Christians believe there are good and evil angels, so did the Gentiles that there were good and evil demons. It appears then as if the doctrine of demons, which prevailed so long in the heathen world, was to be revived and established in the Christian Church. And is not the worship of saints and angels now, in all respects, the same that the worship of demons was in former times? The name only is different, the thing is essentially the same. The heathens looked upon their demons as mediators and intercessors between God and men; and are not the saints and angels regarded in the same light by many professed Christians? The promoters of this worship were sensible that it was the same, and that the one succeeded the other; and as the worship is the same, so likewise it is performed with the same ceremonies. Nay, the very same temples, the very same images, the very same altars, which once were consecrated to Jupiter and the other demons, are now reconsecrated to the Virgin Mary and other saints. The very same titles and inscriptions are ascribed to both; the very same prodigies and miracles are related of these as of those. In short, the whole almost of paganism is converted and applied to popery, the one is manifestly formed upon the same plan and principles as the other.
"III. Such an *apostasy* as this-of reviving the *doctrines of* *demons*, and worshipping the dead-was not likely to take place immediately, it should prevail and prosper *in the latter days*. The phrase of the *latter times* or *days*, or the *last times* or *days*, signifies any time yet to come; but denotes more particularly the times of Christianity. The times of Christianity may properly be called the *latter times* or *days*, or the *last times* or *days*, because it is the last of all God's revelations to mankind. [Hebrews 1:1-2](../../../kjv/hebrews/1/1-2); [1 Peter 1:20](../../../kjv/1-peter/1/20).
"IV. Another remarkable peculiarity of this prophecy is, the solemn and emphatic manner in which it is delivered: *The Spirit* *speaketh expressly*. By the *Spirit* is meant the Holy Spirit of God, which inspired the prophets and apostles. The *Spirit* *speaking expressly*, may signify his speaking precisely and certainly, not obscurely and involvedly, as he is wont to speak in the prophets; or it may be said, *The Spirit speaketh* *expressly*, when he speaks in express words in some place or other of Divine writ; and the Spirit hath spoken the same thing in express words before in the prophecy of Daniel. Daniel has foretold, in express words, the worship of new demons or demi-gods; [Daniel 11:38](../../../kjv/daniel/11/38). The *mauzzim* of Daniel are the same as the *demons* of St. Paul; gods protectors, or saints protectors, defenders and guardians of mankind. This, therefore, is a prophecy, not merely dictated by private suggestion and inspiration, but taken out of the written word. It is a prophecy not only of St. Paul's, but of Daniel's too; or rather of Daniel, confirmed and approved by St. Paul.
"V. The apostle proceeds, [1 Timothy 4:2](../../../kjv/1-timothy/4/2), to describe by what means and by what persons this apostasy should be propagated and established in the world. *Speaking lies in hypocrisy, c.* or rather, *through* the hypocricy of *liars*, having their conscience, c. for the preposition rendered *in*, frequently signifies *through* or *by*. *Liars* too, or *speaking lies*, cannot, possibly be joined with the original word rendered *some*, and that rendered *giving heed*, because they are in the nominative case, and this is in the genitive. Neither can it well be joined in the construction with the word rendered *devils*, or *demons*; for how can *demons*, or *devils*, be said *to speak lies in hypocrisy*, and *to have their conscience seared, c.*? It is plain, then, that the great apostasy of the latter times was to prevail, *through the* *hypocrisy of liars, c*. And has not the great idolatry of Christians, and the worship of the dead particularly, been diffused and advanced in the world by such instruments and agents? by fabulous books, forged under the names of the apostles and saints by fabulous legends of their lives by fabulous miracles, ascribed to their relics; by fabulous dreams and revelations; and even by fabulous saints, who never existed but in imagination.
"VI. Verse [1 Timothy 4:3](../../../kjv/1-timothy/4/3). ***Forbidding to marry, c.*** — This is a farther character of the promoters of this apostasy. The same hypocritical liars who should promote the worship of demons should also prohibit lawful marriage. The monks were the first who brought a *single life* into repute they were the first also who revived and promoted the worship of demons. One of the primary and most essential laws and constitutions of all monks was the profession of a single life, and it is equally clear that the monks had the principal share in promoting the worship of the dead. The monks then were the principal promoters of the worship of the dead in former times. And who are the great patrons and advocates of the same worship now? Are not their legitimate successors and descendants, the monks and priests and bishops of the Church of Rome? And do not they also profess and recommend a single life, as well as the worship of saints and angels? Thus have the worship of demons, and the prohibition of marriage, constantly gone hand in hand together; and as they who maintain one maintain the other, so it is no less remarkable that they who disclaim the one, disclaim the other.
"VII. The last mark and character of these men is: *Commanding* *to abstain from meats, c*. The same lying hypocrites who should promote the worship of demons, should not only prohibit lawful marriage, but likewise impose unnecessary abstinence from meats and these too, as indeed it is fit they should, usually go together as constituent parts of the same hypocrisy. It is as much the law of monks to abstain from meats, as from marriage. Some never eat any flesh; others only certain kinds, on certain days. Frequent fasts are the rule and boast of their orders. So lived the monks of the ancient Church; so live, with less strictness perhaps, but with greater ostentation, the monks and friars of the Church of Rome; and these have been the principal propagators and defenders of the worship of the dead, both in former and in latter times. The worship of the dead is indeed so monstrously absurd as well as impious, that there was hardly any probability of its ever prevailing in the world but by hypocrisy and lies. But that these particular sorts of hypocrisy-celibacy, under pretence of chastity; and abstinence, under pretence of devotion-should be employed for this purpose, the Spirit of God alone could foresee and foretell. There is no necessary connection between the worship of the dead, *and forbidding to* *marry, and commanding to abstain from meats*; and yet it is certain that the great advocates for this worship have, by their pretended purity and mortification, procured the greater reverence to their persons, and the readier reception to their doctrines. But this idle, popish, monkish abstinence is as unworthy of a *Christian* as it is unnatural to a *man*; it is preventing the purpose of nature, and *commanding to abstain from meats, which God* *hath created to be received with thanksgiving by believers, and* *them who know the truth*." See Bishop *Newton's Dissertations on* *the Prophecies*; and Dr. Dodd's notes.
Which mode of interpretation is best, I shall not attempt to say: to *determine* the *meaning* of prophecies is a difficult task; and, in a case of this kind, I rather choose to trust to the judgment of others than to my own. It is to be deplored that all the preceding particulars apply but too well to the corruptions in the Romish Church, therefore to it they appear peculiarly applicable. But whether God had this Church alone in view, I dare not affirm.

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