The conscience of hypocritical liars has lost its sense, as if branded with a hot iron. This book strongly stresses the conscience. In the church life the love that is contrary to envy and discord is out of a good conscience (1 Tim. 1:5). Those who thrust away a good conscience become shipwrecked regarding the faith (1 Tim. 1:19). The serving ones in the church must hold the mystery of the faith in a pure conscience (1 Tim. 3:9). To keep a good and pure conscience is to keep the conscience sensitive in its function. This will safeguard us from the demonic and hypocritical teachings of deceiving liars.

This phrase modifies teachings of demons in v. 1. The teachings of demons are carried out by means of the hypocrisy of men who speak lies. This indicates that demons and those who speak lies collaborate to deceive people.

These are the unclean and evil spirits (Matt. 12:22, 43; Luke 8:2) of the races that lived on earth in the preadamic age and that joined Satan's rebellion and were judged by God (see Life-study of Genesis, Message Two). After being judged, they became demons, who work on earth for Satan's kingdom. They are different from the deceiving spirits.

The deceiving spirits are in contrast to the Spirit, as mentioned in 1 John 4:2, 6. These are the fallen angels, who followed Satan in his rebellion and became his subordinates who work for his kingdom of darkness (Matt. 25:41; Eph. 6:12 and note Eph. 6:12²).

Objective faith, the contents of our belief. See note 1 Tim. 1:19^3d and note 1 Tim. 3:9^1b.

Referring to times after the writing of this book, differing from the last days in 2 Tim. 3:1, which denotes the closing period of this age.

This is the Spirit who dwells in our spirit and speaks to us there (Rom. 8:9-11, 16). In order to listen to the Spirit's speaking and be kept from the deceiving spirits and teachings of demons, we need to exercise our spirit that it may become keen and clear.

What follows is in contrast to what is mentioned in 1 Tim. 3:16.

See note 1 Tim. 2:1². Here intercession refers to our prayer to God for the food we eat, which separates our food from being common and sanctifies it unto God for His purpose, i.e., to nourish us so that we may live for Him.

Things that are not only of one part of our being but of all parts — physical, psychological, and spiritual, temporal and eternal.

The promise of the present life, a life that is in this age, is like the promises in Matt. 6:33; John 16:33; Phil. 4:6-7; 1 Pet. 5:8-10 etc. The promise of the coming life, a life that is in the next age and in eternity, is like those in 2 Pet. 1:10-11, 2 Tim. 2:12, Rev. 2:7, 17; 21:6-7 etc. A promise like that in Mark 10:29-30 is of both the present life and the coming life.

Because our God is living, we can set our hope on Him.

The word of our prayer addressed to God, of which part could be quotations from the Scriptures, and part could be messages we hear and read.

Separated unto God for His purpose.

This is contrary to Gnosticism, which teaches that some created things are evil, and to certain ascetic teachings that command men to abstain from certain foods.

See note 1 Tim. 2:4^2c.

To believe is to be saved and thus begin the spiritual life; to have full knowledge of the truth is to realize God's purpose in His economy and to grow unto maturity in the spiritual life.

All edible things were created by God for men to live on. We should partake of them with thanksgiving to God out of a grateful heart.

Marriage and eating were ordained by God. Eating is for the existence of mankind, and marriage is for the continuation and multiplication of mankind. On the one hand, Satan causes men to abuse these two things in the indulgence of their lustful flesh; on the other hand, he overstresses asceticism in forbidding men to marry and in commanding men to abstain from certain foods. This is a demonic teaching!

Marriage and eating were ordained by God. Eating is for the existence of mankind, and marriage is for the continuation and multiplication of mankind. On the one hand, Satan causes men to abuse these two things in the indulgence of their lustful flesh; on the other hand, he overstresses asceticism in forbidding men to marry and in commanding men to abstain from certain foods. This is a demonic teaching!

A hot iron that brands the slaves and cattle of a certain owner.

A minister of Christ is one who serves people with Christ, ministering Christ as Savior, life, life supply, and every positive thing to people. He differs from the teacher of the law and of other things (3, 1 Tim. 1:7).

Or, nourishing yourself. Being nourished is for growth in life, which is a matter of life; it differs from being merely taught, which is a matter of knowledge. To minister Christ to others requires that first we ourselves be nourished with the words of life concerning Christ.

See note 1 Tim. 4:1^4c. The words of the faith are the words of the full gospel concerning God's New Testament economy.

The words of the good teaching are the sweet words that contain and convey the riches of Christ to nourish, edify, and strengthen His believers.

We must first closely follow the words which we would teach others.

Touching and being touched by worldliness; contrary to being holy.

See note 1 Tim. 1:4^1a.

Or, reject, avoid.

As in gymnastics. Unto godliness means with a view to godliness. Godliness is Christ lived out of us to be the manifestation of God (see note 1 Tim. 3:16^2a and note 1 Tim. 3:16³). Today this very Christ is the Spirit dwelling in our spirit (2 Cor. 3:17; Rom. 8:9-10; 2 Tim. 4:22). Hence, to exercise ourselves unto godliness is to exercise our spirit to live Christ in our daily life.

In contrast to all things. Denoting a few things, to a small part of our being.

Although Timothy was young, he was charged by the apostle to bear the responsibility of caring for the building up of a local church and appointing elders and deacons. For the carrying out of such a responsibility, he was charged not to be childish but to be a pattern to the believers.

Or, utterance.

Pure in motive and action, without mixture.

Reading not in the sense of study but aloud in public. According to the context, this kind of public reading may be for exhortation and teaching.

Probably a teaching gift, according to the context of vv. 11, 13, 16. The following verses also may confirm this: 1 Tim. 1:3; 4:6; 5:7; 6:2, 12, 20; 2 Tim. 1:13-14; 2:2, 14-15, 24-25; 4:2, 5.

This indicates that the gift mentioned here is not an outward endowment but the inward ability of life that enables one to minister to others. It is not a miraculous gift, such as speaking in tongues and healing (1 Cor. 12:28), but a gift of grace, such as teaching and exhorting (Rom. 12:7-8).

See note note 1 Tim. 1:18^2c.

The laying on of hands has two functions: one for identification, as in Lev. 1:4, and the other for impartation, as here. Impartation is based on identification; without identification, there is no basis for imparting something. Through identification, signified by the laying on of the hands of the elders and the apostle Paul (2 Tim. 1:6), the gift of grace was imparted to Timothy.

Meaning not merely the elders but the body of elders, the elderhood, implying that they were in one accord, all acting as one. The elders, who are the overseers (1 Tim. 3:2), represent a local church, which is the expression of the Body of Christ. The laying on of the hands of the presbytery signifies that the Body of Christ participated with God in imparting the gift of grace to Timothy. This was not a personal matter but a Body matter.

I.e., be immersed in.

Or, advancement.

Or, pay close attention to.