`deposit' which had been entrusted to Timothy, a `deposit' in which was enshrined the truth for this `dispensation'.

In contrast with all this the apostle places `faith unfeigned' and as this word is anupokritos `not hypocritical' we are

immediately reminded of those agents in the apostasy who speak `lies in hypocrisy' (1 Tim. 4:2), and again, the

contrast is emphasized by a `good conscience' in 1 Timothy 1:5 and the `seared conscience' of 1 Timothy 4:2. `Vain

jangling' (1 Tim. 1:6); `empty argument' (Moffatt) is what this attitude of mind leads to.

Following the opening references to the apostasy in 1 Timothy 4:1, we come to verse 7, `but refuse profane and

old wives' fables, and exercise thyself rather unto godliness'. So in the conclusion, we read: `he is proud, knowing

nothing, but doting about questions and strifes of words' (1 Tim. 6:4). Moffatt's free translation is suggestive:

`Anyone who teaches novelties and refuses to fall in with the sound words of our Lord Jesus Christ and the

doctrine that tallies with piety, is a conceited ignorant creature, with a morbid passion for controversy and

argument which only leads to envy, dissension, insults, insinuations, and constant friction between people who

are depraved in mind and deprived of the Truth'.

Here are the `oppositions' of a pseudo-knowledge, by which those who are `lie-speakers' further the apostasy

from the truth. To invoke `charity' as an excuse for vigilance may be but the first of a series of steps that lead to

`truce-breaking' and `betrayal'. We have seen that the agents of this error are said to be `unseen and superhuman'

and `visible and human' instruments. `Seducing spirits and doctrines of devils', and `Lie-speakers in hypocrisy'

whose consciences are cauterized.

(Of special importance because of the little known usage of the word `Demon' outside Scripture).

The apostasy foretold in 1 Timothy 4, is implemented by a dual agency, spiritual and human, and as the apostasy

can only be brought about by `giving heed' to their teaching, so we may be preserved from falling and be blessed to

the preservation of others by attaining a clear understanding of the menace that threatens.

`Seducing Spirits'. - Planos, the word translated `seducing', is familiar to us in the form `planet', which means a

heavenly body that appears `to wander' about the heavens in contrast with `the fixed stars'. So we find planetes

`wandering stars' in Jude 13, in close proximity with the `error' of Balaam for which the word plane is used (11).

Planao means `to lead out of the way, cause to stray or wander', but the verb does not occur in the N.T. strictly in

this sense. We have the passive form used in the expression `to err, or stray, as sheep' (Matt. 18:12,13; 1 Pet. 2:25),

and `to wander' as men (Heb. 11:38). Figuratively it is used in the active `to mislead, seduce, or deceive; and

passively to be misled, to err'. According to the usage of the word in the N.T., deception can come by `not knowing

the Scriptures, nor the power of God' (Matt. 22:29), and is very closely associated with `prophecies' concerning the

Second Coming of Christ. In the three passages where we read `be not deceived' (1 Cor. 6:9; 15:33 and Gal. 6:7)

morals and practice generally are in view. The word used in 1 Timothy 4:1, `seducing', is employed by John in his

second epistle as an epithet of an antichrist. Plane, the `strong delusion' of 2 Thessalonians 2:11 is retributive

justice commending the ingredients of the deceiver's poisoned chalice to his own lips. In Ephesians 4:14 plane

comes in the phrase `lie in wait to deceive'. In 1 Timothy 6:10 Paul again speaks of those who `err from the faith'

and here he uses apoplanao which, be it noted, is the outcome of `the love of money' and not of doctrinal error.

Those who thus use this method are called `spirits' which find their fuller explanation in the balancing phrase

`doctrines of devils'. These `spirits' are `demons' not `devils'. Diabolos `devils' only occur in the plural in

1 Timothy 3:11 `slanderers', 2 Timothy 3:3 and Titus 2:3 `false accusers'; in every other of the thirty-five

occurrences, it is used in the singular and translated `devil'.

There is one Devil, but many `demons', while in the A.V. the word `demon' is unknown, `devils' being the word

used. Diabolos and daimonion however must be distinguished as the Master and the servants in the spirit world of

iniquity. However, this is not all by a very long way. From the holy position of the Scriptures these `demons' are

nothing but evil, but such was not the view in the outside world. In fact there is one passage in the N.T. where the

translators have been obliged to make an exception, namely at Acts 17:18, where the preaching of `Jesus and the

resurrection' was interpreted by the Athenians as setting forth `strange gods', where the word `god' is actually the