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the faith, this apostasy of 1 Timothy 4, even as of 2 Thessalonians 2 takes place within the circle of professed belief.
Faith cometh by hearing - but so also does deception. Those who thus `depart' have given heed to false teaching.
Heteros didaskalia `other doctrine' bounds the epistle at either end. Once again, the distribution of prosecho `to give
heed' in the Pastoral Epistles is helpful.
`Neither give heed to fables and endless genealogies' (1 Tim. 1:4).
`Not given to much wine' (1 Tim. 3:8)
`Giving heed to seducing spirits, and doctrines of demons' (1 Tim. 4:1).
`Give attendance to THE READING' (1 Tim. 4:13)
`Not giving heed to Jewish fables' (Tit. 1:14).
Both Paul and Peter associated `fables' with the apostasy of the last days. The Greek word muthos `myth' occurs,
in addition to those already listed, in 1 Timothy 4:7; 2 Timothy 4:4; 2 Peter 1:16. It would be a sad, but an
enlightening digression to go through the commentaries that have been published during the last twenty years or
more, and note how many writers harp upon the word `myth'. There is, however, more in this than meets the eye.
Both the word musterion `mystery' and the word muthos `myth' or `fable' are derived from the same root Mu, which
means something kept close.
At 1 Timothy 4:1 we are at the parting of the ways. We either believe and hold fast to the mystery of godliness,
or we start upon the downward road that leads via the doctrine of the myths, to the mystery of iniquity. Paul's one
corrective is `The Word'. For the individual believer or for the teacher alike he says: `Give attention to the
READING', `Preach the WORD'. Peter tells us that `myopia' muopazo precedes `myth' (2 Pet. 1:9 and 16), and is
associated with such practical things as virtue, temperance, and godliness (2 Pet. 1:5-7), the departure from the truth
of the mystery of godliness involves aberration in daily life and practice as well as doctrinal error, and will be
travestied as we shall see by `a form of godliness' devoid of power. We are prepared, therefore, when we read on in
1 Timothy 4 to find mingled together doctrine and abstention from meats, demons and forbidding to marry, lies,
conscience, hypocrisy, and bodily exercise all strangely interlinked.
The attack of Satan has been and will be levelled at the heart of the Divine Purpose `the mystery of godliness'
revealed in Genesis 3 and unfolded down the ages, but his methods continually change. He may come as an angel of
light or as a roaring lion. He will tempt to a specious sanctity `neglecting the body', `abstain from meats', `forbid to
marry' or he may lead on to `incontinence' and love of self and pleasure (2 Tim. 3). He will take the high road, or
the low road, he will become all things to all men that by all means he might destroy. In the same way there is but
one antidote; whatever form the attack may take, into whatever extremes the temptation may lead, `The Truth' is the
Divine panacea. In view of the evil day the complete armour of God provides `the sword of the Spirit which is the
Word of God' (Eph. 6:17). References to `The Truth' and to `the Word of God' are placed on either side of the
departure in 1 Timothy 3:15 and 4:5. It is the truth that sets the captive free (2 Tim. 2:25,26); and it is away from
the truth that the false teachers will turn the ears of their dupes.
It is no wonder therefore with this solemn issue before us that the clearest pronouncement made by Paul on the
subject of the inspiration of the Scriptures should be found in his last epistle, 2 Timothy 3:16.
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The Pseudos, and its advocates.
From the history of Israel, and the Divine commentary of Romans 10:1-4 we can see that the trap that was laid
for their feet was a false righteousness. From the teaching of Colossians, and 1 Timothy 4:1-5, we perceive that the
trap laid for the feet of the church is a spurious sanctity. The departure from the faith predicted in 1 Timothy 4:1
results from giving heed to seducing spirits and doctrines of demons.
Liddon in his `Explanatory Analysis' subdivides 1 Timothy 4:1-6. The following is an abridgment :
(1) Character of the prediction. It is made rhetos, in express terms.
(2) Substance of the prediction. Some in the latter times will apostatize.
(a) Unseen superhuman agencies.
(b) Visible and human instruments.