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present world as the evil one. Paul's words here are a definite contradiction to such
monstrous teaching, and to Timothy the apostle says:--
"If thou put the brethren in remembrance of these things, thou shalt be a good minister
of Jesus Christ, nourished up in the words of faith and of good doctrine which thou hast
closely followed" (I Tim. 4: 16).
One of the modern developments of the apostasy is spiritism, and no minister of "the
truth" should omit to expose and to warn his hearers against "the lie". Likewise all
modern movements that appear to rise superior to the Word of God as to marriage and
food should be immediately brought to the touchstone of the faith. These things are
spoken of as "profane and oldwomanish fables", and are to be avoided. Instead of being
occupied with such things, the apostle says, "Train thyself with a view to godliness".
"Pros, towards, with genitive indicates the motive, with the dative it suggests the act,
with the accusative the literal or mental direction, as an end, marking the ultimate
purpose" (Dr. E. W. Bullinger's Lexicon and Concordance).
Godliness was the end towards which Timothy should exercise himself. The precise
meaning of eusebia, "godliness", we must reserve for a separate study. That it is closely
connected with the very centre of the apostle's witness can be seen by its use in
chapter 3: the term "The mystery of godliness".
The word "train" or "exercise" of the A.V. is gumnazo, which gives us the word
gymnasium. This leads the apostle to institute a contrast between "bodily exercise" and
the exercise with a view to godliness. The one profits, certainly, but only "for a little",
the other is profitable for all things:--
"Having promise of the life that now is and of that which is to come" (verse 8).
This statement must be remembered and carried over to verse 10:--
"We trust in the living God, Who is the Saviour of all men, especially of believers."
Set out together the two verses mutually explain one another:--
"The life that now is" . . . . .
All men--both believers and unbelievers.
"The life to come" . . . . .
Believers--in a special sense.
If this be noted we shall be spared the controversy that arises out of the universal
aspect of the verse, which can only be upheld if the passage be lifted out of its context.
Having thus placed godliness" as the great goal of the true minister of Christ, and
shown its absolute antithesis in the fast developing mystery of iniquity, the apostle
concludes with the words:--
"These things charge and teach. Let no man despise thy youth, but be a pattern of the
believers, in word, in conduct, in love, in faith, in purity" (verses 11 and 12).