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Selected Verse: 1 Timothy 4:1 - King James

Verse	Translation	Text
1Ti 4:1	King James	Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16) 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, Dan 7:25; Dan 8:23, &c.; Dan 11:30, as also on those of Jesus in the New Testament, Mat 24:11-24), and also by Paul himself, Th2 2:3 (with whom accord Pe2 3:3; Jo1 2:18; Jde 1:18). 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 (Act 20:29): these are the forerunners of "the last days" (Ti2 3:1). depart from the faith--The apostasy was to be within the Church, the faithful one becoming the harlot. In Th2 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] (Ti2 2:18). Apollonius TyanÃ&brvbr;us, a heretic, came to Ephesus in the lifetime of Timothy. giving heed-- (Ti1 1:4; Tit 1:14). seducing spirits--working in the heretical teachers. Jo1 4:2-3, Jo1 4:6, "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." Jam 3:15, "wisdom . . . devilish"; Co2 11:15, "Satan's ministers."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16)

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, Dan 7:25; Dan 8:23, &c.; Dan 11:30, as also on those of Jesus in the New Testament, Mat 24:11-24), and also by Paul himself, Th2 2:3 (with whom accord Pe2 3:3; Jo1 2:18; Jde 1:18).

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 (Act 20:29): these are the forerunners of "the last days" (Ti2 3:1).

depart from the faith--The apostasy was to be within the Church, the faithful one becoming the harlot. In Th2 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] (Ti2 2:18). Apollonius TyanÃ&brvbr;us, a heretic, came to Ephesus in the lifetime of Timothy.

giving heed-- (Ti1 1:4; Tit 1:14).

seducing spirits--working in the heretical teachers. Jo1 4:2-3, Jo1 4:6, "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." Jam 3:15, "wisdom . . . devilish"; Co2 11:15, "Satan's ministers."

Notes on the Bible, by Albert Barnes, [1834]
Now the Spirit - Evidently the Holy Spirit; the Spirit of inspiration. It is not quite certain, from this passage, whether the apostle means to say that this was a revelation "then" made to him, or whether it was a well-understood thing as taught by the Holy Spirit. He himself elsewhere refers to this same prophecy, and John also more than once mentions it; compare 2 Thes. 2; Jo1 2:18; Rev 20:1-15. From Th2 2:5, it would seem that this was a truth which had before been communicated to the apostle Paul, and that he had dwelt on it when he preached the gospel in Thessalonica. There is no improbability, however, in the supposition that so important a subject was communicated directly by the Holy Spirit to others of the apostles. Speaketh expressly - In express words, ῥητῶς rētōs. It was not by mere hints, and symbols, and shadowy images of the future; it was in an open and plain manner - in so many words. The object of this statement seems to be to call the attention of Timothy to it in an emphatic manner, and to show the importance of attending to it. That in the latter times - Under the last dispensation, during which the affairs of the world would close; see the notes on Heb 1:2. It does not mean that this would occur "just before" the end of the world, but that it would take place during "that last dispensation," and that the end of the world would not happen until this should take place; see the notes on Th2 2:3. Some shall depart from the faith - The Greek word here - ἀποστήσονται apostēsontai - is that from which we have derived the word "apostatize," and would be properly so rendered here. The meaning is, that they would "apostatize" from the belief of the truths of the gospel. It does not mean that, as individuals, they would have been true Christians; but that there would be a departure from the great doctrines which constitute the Christian faith. The ways in which they would do this are immediately specified, showing what the apostle meant here by departing from the faith. They would give heed to seducing spirits, to the doctrines of devils, etc. The use of the word "some," here τινες tines - does not imply that the number would be small. The meaning is, that "certain persons" would thus depart, or that "there would be" an apostasy of the kind here mentioned, in the last days. From the parallel passage in Th2 2:3, it would seem that this was to be an extensive apostasy. Giving heed to seducing spirits - Rather than to the Spirit of God. It would be a part of their system to yield to those spirits that led astray. The spirits here referred to are any that cause to err, and the most obvious and natural construction is to refer it to the agency of fallen spirits. Though it "may" apply to false teachers, yet, if so, it is rather to them as under the influence of evil spirits. This may be applied, so far as the phraseology is concerned, to "any" false teaching; but it is evident that the apostle had a specific apostasy in view - some great "system" that would greatly corrupt the Christian faith; and the words here should be interpreted with reference to that. It is true that people in all ages are prone to give heed to seducing spirits; but the thing referred to here is some grand apostasy, in which the characteristics would be manifested, and the doctrines held, which the apostle proceeds immediately to specify; compare Jo1 4:1. And doctrines of devils - Greek, "Teachings of demons - διδασκαλίαις δαιμωνίων didaskaliais daimōniōn. This may either mean teachings "respecting" demons, or teachings "by" demons. The particular sense must be determined by the connection. Ambiguity of this kind in the construction of words, where one is in the genitive case, is not uncommon; compare Joh 15:9-10; Joh 21:15. Instances of the construction where the genitive denotes the "object," and should be translated "concerning," occur in Mat 9:25; "The gospel of the kingdom," i. e., concerning the kingdom; Mat 10:1; "Power of unclean spirits," i. e., over or concerning unclean spirits; so, also, Act 4:9; Rom 16:15; Co2 1:5; Eph 3:1; Rev 2:13. Instances of construction where the genitive denotes the "agent," occur in the following places: Luk 1:69, "A horn of salvation," i. e., a horn which produces or causes salvation; Joh 6:28; Rom 3:22; Co2 4:10; Eph 4:18; Col 2:11. Whether the phrase here means that, in the apostasy, they would give heed to doctrines "respecting" demons, or to doctrines which demons "taught," cannot, it seems to me, be determined with certainty. If the previous phrase, however, means that they would embrace doctrines taught by evil spirits, it can hardly be supposed that the apostle would immediately repeat the same idea in another form; and then the sense would be, that one characteristic of the time referred to would be the prevalent teaching "respecting" demons. They would "give heed to," or embrace, some special views respecting demons. The word here rendered "devils" is δαιμονία daimonia - "demons." This word, among the Greeks, denoted the following things: (1) A god or goddess, spoken of the pagan gods; compare in New Testament, Act 17:18. (2) a divine being, where no particular one was specified, the agent or author of good or evil fortune; of death, fate, etc. In this sense it is often used in Homer. (3) the souls of people of the golden age, which dwelt unobserved upon the earth to regard the actions of men, and to defend them - tutelary divinities, or geniuses - like that which Socrates regarded as his constant attendant. Xen. Mem. 4. 8. 1. 5; Apol. Soc. 4. See "Passow." (4) to this may be added the common use in the New Testament, where the word denotes a demon in the Jewish sense - a bad spirit, subject to Satan, and under his control; one of the host of fallen angels - commonly, but not very properly rendered "devil" or "devils." These spirits were supposed to wander in desolate places, Mat 12:43; compare Isa 13:21; Isa 34:14; or they dwell in the air, Eph 2:2. They were regarded as hostile to mankind, Joh 8:44; as able to utter pagan oracles, Act 16:17; as lurking in the idols of the pagan, Co1 10:20; Rev 9:20. They are spoken of as the authors of evil, Jam 2:19; compare Eph 6:12, and as having the power of taking "possession" of a person, of producing diseases, or of causing mania, as in the case of the demoniacs, Luk 4:33; Luk 8:27; Mat 17:18; Mar 7:29-30; and often elsewhere. The doctrine, therefore, which the apostle predicted would prevail, might, "so far as the word used is concerned," be either of the following: (1) Accordance with the prevalent notions of the pagan respecting false gods; or a falling into idolatry similar to that taught in the Grecian mythology. It can hardly be supposed, however, that he designed to say that the common notions of the pagan would prevail in the Christian church, or that the worship of the pagan gods "as such" would be set up there. (2) an accordance with the Jewish views respecting demoniacal possessions and the power of exorcising them. If this view should extensively prevail in the Christian church, it would be in accordance with the language of the prediction. (3) accordance with the prevalent pagan notions respecting the departed spirits of the good and the great, who were exalted to the rank of demi-gods, and who, though invisible, were supposed still to exert an important influence in favor of mankind. To these beings, the pagan rendered extraordinary homage. They regarded them as demi-gods. They supposed that they took a deep interest in human affairs. They invoked their aid. They set apart days in honor of them. They offered sacrifices, and performed rites and ceremonies to propitiate their favor. They were regarded as a sort of mediators or intercessors between man and the superior divinities. If these things are found anywhere in the Christian church, they may be regarded as a fulfillment of this prediction, for they were not of a nature to be foreseen by any human sagacity. Now it so happens, that they are in fact found in the Papal communion, and in a way that corresponds fairly to the meaning of the phrase, as it would have been understood in the time of the apostle. There is, "first," the worship of the virgin and of the saints, or the extraordinary honors rendered to them - corresponding almost entirely with the reverence paid by the pagan to the spirits of heroes or to demi-gods. The saints are supposed to have extraordinary power with God, and their aid is implored as intercessors. The virgin Mary is invoked as "the mother of God," and as having power still to command her Son. The Papists do not, indeed, offer the same homage to the saints which they do to God, but they ask their aid; they offer prayer to them. The following extracts from the catechism of Dr. James Butler, approved and recommended by Dr. Kenrick, "Bishop of Philadelphia," expresses the general views of Roman Catholics on this subject. "Question: How do Catholics distinguish between the honor they give to God, and the honor they give to the saints, when they pray to God and the saints? Answer: Of God alone they beg grace and mercy; and of the saints they only ask the assistance of their prayers? Question Is it lawful to recommend ourselves to the saints, and ask their prayers. Answer: Yes; as it is lawful and a very pious practice to ask the prayers of our fellow-creatures on earth, and to pray for them." In the "Prayer to be said before mass," the following language occurs: "In union with the holy church and its minister, and invoking the blessed virgin Mary, Mother of God, and all the angels and saints, we now offer the adorable sacrifice of the mass," etc. In the General Confession, it is said - "I confess to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints, that I have sinned exceedingly." So also, the council of Trent declared, Sess. 25, "Concerning the invocation of the saints," "that it is good and useful to supplicate them, and to fly to their prayers, power, and aid; but that they who deny that the saints are to be invoked, or who assert that they do not pray for people, or that their invocation of them is idolatry, hold an impious opinion. See also Peter Den's Moral Theology, translated by the Rev. John F. Berg, pp. 342-356. "Secondly," in the Papal communion the doctrine of "exorcism" is still held - implying a belief that evil spirits or demons have power over the human frame - a doctrine which comes fairly under the meaning of the phrase here - "the doctrine respecting demons." Thus, in Dr. Butler's Catechism: "Question: What do you mean by exorcism? Answer: The rites and prayers instituted by the church for the casting out devils, or restraining them from hurting persons, disquieting places, or abusing any of God's creatures to our harm. Question: Has Christ given his church any such power over devils? Anser: Yes, he has; see Mat 10:1; Mar 3:15; Luk 9:1. And that this power was not to die with the apostles, nor to cease after the apostolic age, we learn from the perpetual practice of the church, and the experience of all ages." The characteristic here referred to by the apostle, therefore, is one that applies precisely to the Roman Catholic communion, and cannot be applied with the same fitness to any other association calling itself Christian on earth. There can be no doubt, therefore, that the Holy Spirit designed to designate that apostate church.

Notes on the Bible, by Albert Barnes, [1834]

Now the Spirit - Evidently the Holy Spirit; the Spirit of inspiration. It is not quite certain, from this passage, whether the apostle means to say that this was a revelation "then" made to him, or whether it was a well-understood thing as taught by the Holy Spirit. He himself elsewhere refers to this same prophecy, and John also more than once mentions it; compare 2 Thes. 2; Jo1 2:18; Rev 20:1-15. From Th2 2:5, it would seem that this was a truth which had before been communicated to the apostle Paul, and that he had dwelt on it when he preached the gospel in Thessalonica. There is no improbability, however, in the supposition that so important a subject was communicated directly by the Holy Spirit to others of the apostles.

Speaketh expressly - In express words, ῥητῶς rētōs. It was not by mere hints, and symbols, and shadowy images of the future; it was in an open and plain manner - in so many words. The object of this statement seems to be to call the attention of Timothy to it in an emphatic manner, and to show the importance of attending to it.

That in the latter times - Under the last dispensation, during which the affairs of the world would close; see the notes on Heb 1:2. It does not mean that this would occur "just before" the end of the world, but that it would take place during "that last dispensation," and that the end of the world would not happen until this should take place; see the notes on Th2 2:3.

Some shall depart from the faith - The Greek word here - ἀποστήσονται apostēsontai - is that from which we have derived the word "apostatize," and would be properly so rendered here. The meaning is, that they would "apostatize" from the belief of the truths of the gospel. It does not mean that, as individuals, they would have been true Christians; but that there would be a departure from the great doctrines which constitute the Christian faith. The ways in which they would do this are immediately specified, showing what the apostle meant here by departing from the faith. They would give heed to seducing spirits, to the doctrines of devils, etc. The use of the word "some," here τινες tines - does not imply that the number would be small. The meaning is, that "certain persons" would thus depart, or that "there would be" an apostasy of the kind here mentioned, in the last days. From the parallel passage in Th2 2:3, it would seem that this was to be an extensive apostasy.

Giving heed to seducing spirits - Rather than to the Spirit of God. It would be a part of their system to yield to those spirits that led astray. The spirits here referred to are any that cause to err, and the most obvious and natural construction is to refer it to the agency of fallen spirits. Though it "may" apply to false teachers, yet, if so, it is rather to them as under the influence of evil spirits. This may be applied, so far as the phraseology is concerned, to "any" false teaching; but it is evident that the apostle had a specific apostasy in view - some great "system" that would greatly corrupt the Christian faith; and the words here should be interpreted with reference to that. It is true that people in all ages are prone to give heed to seducing spirits; but the thing referred to here is some grand apostasy, in which the characteristics would be manifested, and the doctrines held, which the apostle proceeds immediately to specify; compare Jo1 4:1.

And doctrines of devils - Greek, "Teachings of demons - διδασκαλίαις δαιμωνίων didaskaliais daimōniōn. This may either mean teachings "respecting" demons, or teachings "by" demons. The particular sense must be determined by the connection. Ambiguity of this kind in the construction of words, where one is in the genitive case, is not uncommon; compare Joh 15:9-10; Joh 21:15. Instances of the construction where the genitive denotes the "object," and should be translated "concerning," occur in Mat 9:25; "The gospel of the kingdom," i. e., concerning the kingdom; Mat 10:1; "Power of unclean spirits," i. e., over or concerning unclean spirits; so, also, Act 4:9; Rom 16:15; Co2 1:5; Eph 3:1; Rev 2:13. Instances of construction where the genitive denotes the "agent," occur in the following places: Luk 1:69, "A horn of salvation," i. e., a horn which produces or causes salvation; Joh 6:28; Rom 3:22; Co2 4:10; Eph 4:18; Col 2:11. Whether the phrase here means that, in the apostasy, they would give heed to doctrines "respecting" demons, or to doctrines which demons "taught," cannot, it seems to me, be determined with certainty. If the previous phrase, however, means that they would embrace doctrines taught by evil spirits, it can hardly be supposed that the apostle would immediately repeat the same idea in another form; and then the sense would be, that one characteristic of the time referred to would be the prevalent teaching "respecting" demons. They would "give heed to," or embrace, some special views respecting demons. The word here rendered "devils" is δαιμονία daimonia - "demons." This word, among the Greeks, denoted the following things:

(1) A god or goddess, spoken of the pagan gods; compare in New Testament, Act 17:18.

(2) a divine being, where no particular one was specified, the agent or author of good or evil fortune; of death, fate, etc. In this sense it is often used in Homer.

(3) the souls of people of the golden age, which dwelt unobserved upon the earth to regard the actions of men, and to defend them - tutelary divinities, or geniuses - like that which Socrates regarded as his constant attendant. Xen. Mem. 4. 8. 1. 5; Apol. Soc. 4. See "Passow."

(4) to this may be added the common use in the New Testament, where the word denotes a demon in the Jewish sense - a bad spirit, subject to Satan, and under his control; one of the host of fallen angels - commonly, but not very properly rendered "devil" or "devils." These spirits were supposed to wander in desolate places, Mat 12:43; compare Isa 13:21; Isa 34:14; or they dwell in the air, Eph 2:2. They were regarded as hostile to mankind, Joh 8:44; as able to utter pagan oracles, Act 16:17; as lurking in the idols of the pagan, Co1 10:20; Rev 9:20. They are spoken of as the authors of evil, Jam 2:19; compare Eph 6:12, and as having the power of taking "possession" of a person, of producing diseases, or of causing mania, as in the case of the demoniacs, Luk 4:33; Luk 8:27; Mat 17:18; Mar 7:29-30; and often elsewhere. The doctrine, therefore, which the apostle predicted would prevail, might, "so far as the word used is concerned," be either of the following:

(1) Accordance with the prevalent notions of the pagan respecting false gods; or a falling into idolatry similar to that taught in the Grecian mythology. It can hardly be supposed, however, that he designed to say that the common notions of the pagan would prevail in the Christian church, or that the worship of the pagan gods "as such" would be set up there.

(2) an accordance with the Jewish views respecting demoniacal possessions and the power of exorcising them. If this view should extensively prevail in the Christian church, it would be in accordance with the language of the prediction.

(3) accordance with the prevalent pagan notions respecting the departed spirits of the good and the great, who were exalted to the rank of demi-gods, and who, though invisible, were supposed still to exert an important influence in favor of mankind. To these beings, the pagan rendered extraordinary homage. They regarded them as demi-gods. They supposed that they took a deep interest in human affairs. They invoked their aid. They set apart days in honor of them. They offered sacrifices, and performed rites and ceremonies to propitiate their favor. They were regarded as a sort of mediators or intercessors between man and the superior divinities. If these things are found anywhere in the Christian church, they may be regarded as a fulfillment of this prediction, for they were not of a nature to be foreseen by any human sagacity. Now it so happens, that they are in fact found in the Papal communion, and in a way that corresponds fairly to the meaning of the phrase, as it would have been understood in the time of the apostle.

There is, "first," the worship of the virgin and of the saints, or the extraordinary honors rendered to them - corresponding almost entirely with the reverence paid by the pagan to the spirits of heroes or to demi-gods. The saints are supposed to have extraordinary power with God, and their aid is implored as intercessors. The virgin Mary is invoked as "the mother of God," and as having power still to command her Son. The Papists do not, indeed, offer the same homage to the saints which they do to God, but they ask their aid; they offer prayer to them. The following extracts from the catechism of Dr. James Butler, approved and recommended by Dr. Kenrick, "Bishop of Philadelphia," expresses the general views of Roman Catholics on this subject. "Question: How do Catholics distinguish between the honor they give to God, and the honor they give to the saints, when they pray to God and the saints?

Answer: Of God alone they beg grace and mercy; and of the saints they only ask the assistance of their prayers? Question Is it lawful to recommend ourselves to the saints, and ask their prayers. Answer: Yes; as it is lawful and a very pious practice to ask the prayers of our fellow-creatures on earth, and to pray for them." In the "Prayer to be said before mass," the following language occurs: "In union with the holy church and its minister, and invoking the blessed virgin Mary, Mother of God, and all the angels and saints, we now offer the adorable sacrifice of the mass," etc. In the General Confession, it is said - "I confess to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints, that I have sinned exceedingly." So also, the council of Trent declared, Sess. 25, "Concerning the invocation of the saints," "that it is good and useful to supplicate them, and to fly to their prayers, power, and aid; but that they who deny that the saints are to be invoked, or who assert that they do not pray for people, or that their invocation of them is idolatry, hold an impious opinion. See also Peter Den's Moral Theology, translated by the Rev. John F. Berg, pp. 342-356. "Secondly," in the Papal communion the doctrine of "exorcism" is still held - implying a belief that evil spirits or demons have power over the human frame - a doctrine which comes fairly under the meaning of the phrase here - "the doctrine respecting demons."

Thus, in Dr. Butler's Catechism: "Question: What do you mean by exorcism? Answer: The rites and prayers instituted by the church for the casting out devils, or restraining them from hurting persons, disquieting places, or abusing any of God's creatures to our harm. Question: Has Christ given his church any such power over devils? Anser: Yes, he has; see Mat 10:1; Mar 3:15; Luk 9:1. And that this power was not to die with the apostles, nor to cease after the apostolic age, we learn from the perpetual practice of the church, and the experience of all ages." The characteristic here referred to by the apostle, therefore, is one that applies precisely to the Roman Catholic communion, and cannot be applied with the same fitness to any other association calling itself Christian on earth. There can be no doubt, therefore, that the Holy Spirit designed to designate that apostate church.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Now (δὲ) Better but, since there is a contrast with the preceding confession of the norm of faith. Expressly (ῥητῶς) N.T.o. olxx. In express words. In the latter times (ἐν ὑστέροις καιροῖς) The phrase only here. For καιρός particular season or juncture, see on Mat 12:1; see on Act 1:7. Not the same as ἐν ἐσχάταις in the last days, Ti2 3:1, which denotes the period closing the present aeon, and immediately preceding the parousia; while this signifies merely a time that is future to the writer. There is not the intense sense of the nearness of Christ's coming which characterises Paul. The writer does not think of his present as "the latter days." Some (τινες) Not, as Ti1 1:3, the heretical teachers, but those whom they mislead. Shall depart from the faith (ἀποστήσονται τῆς πίστεως) The phrase only here. The verb in Paul only Co2 12:8. Quite frequent in Luke and Acts. The kindred noun τασία (Act 21:21; Th2 2:3) is almost literally transcribed in our apostasy. Seducing (πλάνοις) Primarily, wandering, roving. Ὁ πλάνος a vagabond, hence deceiver or seducer. See Jo2 1:7, and comp. ὁ πλανῶν the deceiver, used of Satan, Rev 12:9; Rev 20:10; τὸ πνεῦμα τῆς πλάνης the spirit of error, Jo1 4:6. Once in Paul, Co2 6:8, and in lxx, Job 19:4; Jer 23:32. Evil spirits animating the false teachers are meant. Doctrines of devils (διδασκαλίαις δαιμονίων) Better, teachings of demons. Comp. Jam 3:15. Διδασκαλία teaching often in Pastorals. A few times in Paul. See on Ti1 1:10. Δαιμόνιον demon only here in Pastorals. Very frequent in Luke: in Paul only Co1 10:20, Co1 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
But the Spirit saith - By St. Paul himself to the Thessalonians, and probably by other contemporary prophets. Expressly - As concerning a thing of great moment, and soon to be fulfilled. That in the latter times - These extend from our Lord's ascension till his coming to judgment. Some - Yea, many, and by degrees the far greater part. Will depart from the faith - The doctrine once delivered to the saints. Giving heed to seducing spirits - Who inspire false prophets.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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, etc., or doctrines inspired by Satan relative to these, by which he secures his own interest, and provides for his own worship.

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¹⁵ Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

¹⁵ This wisdom descendeth not from above, but is earthly, sensual, devilish.

⁶ We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.

² Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
³ And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

¹⁴ Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

⁴ Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

¹⁸ Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

³ Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

¹ This know also, that in the last days perilous times shall come.

²⁹ For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.

¹⁸ How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.

¹⁸ Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

³ Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,

³ Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

¹¹ And many false prophets shall rise, and shall deceive many.
¹² And because iniquity shall abound, the love of many shall wax cold.
¹³ But he that shall endure unto the end, the same shall be saved.
¹⁴ And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
¹⁵ When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
¹⁶ Then let them which be in Judaea flee into the mountains:
¹⁷ Let him which is on the housetop not come down to take any thing out of his house:
¹⁸ Neither let him which is in the field return back to take his clothes.
¹⁹ And woe unto them that are with child, and to them that give suck in those days!
²⁰ But pray ye that your flight be not in the winter, neither on the sabbath day:
²¹ For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.
²² And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
²³ Then if any man shall say unto you, Lo, here is Christ, or there; believe it not.
²⁴ For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

³⁰ For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.

²³ And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.

²⁵ And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.

¹ Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.

¹⁵ And to have power to heal sicknesses, and to cast out devils:

¹ And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

²⁹ And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.
³⁰ And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

¹⁸ And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.

²⁷ And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.

³³ And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,

¹² For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

¹⁹ Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

²⁰ And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:

²⁰ But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

¹⁷ The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.

⁴⁴ Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

² Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

¹⁴ The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest.

²¹ But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.

⁴³ When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.

¹⁸ Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

¹¹ In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

¹⁸ Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

¹⁰ Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

²² Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

²⁸ Then said they unto him, What shall we do, that we might work the works of God?

⁶⁹ And hath raised up an horn of salvation for us in the house of his servant David;

¹³ I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

¹ For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,

⁵ For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

¹⁵ Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

⁹ If we this day be examined of the good deed done to the impotent man, by what means he is made whole;

¹ And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

²⁵ But when the people were put forth, he went in, and took her by the hand, and the maid arose.

¹⁵ So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.

⁹ As the Father hath loved me, so have I loved you: continue ye in my love.
¹⁰ If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.

¹ Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

³ Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

² Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

⁵ Remember ye not, that, when I was yet with you, I told you these things?

¹ And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.
² And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
³ And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
⁴ And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
⁵ But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
⁶ Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
⁷ And when the thousand years are expired, Satan shall be loosed out of his prison,
⁸ And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
⁹ And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
¹⁰ And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
¹¹ And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
¹² And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
¹³ And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
¹⁴ And death and hell were cast into the lake of fire. This is the second death.
¹⁵ And whosoever was not found written in the book of life was cast into the lake of fire.

¹⁸ Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

²¹ Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.

²⁰ But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

¹⁰ For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

¹⁵ This wisdom descendeth not from above, but is earthly, sensual, devilish.

³² Behold, I am against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD.

⁴ And be it indeed that I have erred, mine error remaineth with myself.

⁸ By honour and dishonour, by evil report and good report: as deceivers, and yet true;

⁶ We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.

¹⁰ And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

⁹ And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

⁷ For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.

³ Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

²¹ And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.

⁸ For this thing I besought the Lord thrice, that it might depart from me.

³ As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,

¹ This know also, that in the last days perilous times shall come.

⁷ And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.

¹ At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.