I. CONSIDER THE TENDER CARE WHICH THE APOSTLE TAKES OF THE EPHESIAN CHURCH, "As I besought thee to abide still at Ephesus, when I was going into Macedonia, so do I beseech thee now that thou charge some that they teach no other doctrine." As Timothy was with the apostle in his first journey through Macedonia (Acts 16:3, 12; Acts 20:3, 4), this must refer to a later journey, occurring after the first imprisonment at Rome.

1. Mark the affectionate style of his address - "I besought thee;" whereas to Titus he said, "I gave thee command" (Titus 1:5). Timothy received no authoritative injunction, but merely a tender request that he would prolong his stay so as to check the waywardness of false teachers who had risen to mar the simplicity of the gospel.

2. Mark the tendency of the purest Churches to be spoiled by false doctrine. The apostle had foretold the rise of a separatist party when he was addressing the elders of Ephesus at Miletus (Acts 20:29, 30). They may have been few - "some;" but if they were like "the grievous wolves" of the prediction, they might succeed in "drawing away disciples after them, speaking perverse things."

II. THE CHARGE WHICH THE APOSTLE GIVES TO BE ADDRESSED TO THE FALSE TEACHERS.

1. It was a charge that they should teach no doctrine different from the gospel. "That they teach no other doctrine."

(1) This implied that the apostle's doctrine was the true standard of teaching by which all other teaching was to be judged.

(2) There may have been no doctrinal heresy at Ephesus; but the teaching, being of a morbid, unedifying, speculative character, would tend to reduce the warmth of "the first love" of Ephesian saints, if not to lead to serious departures from the faith.

(3) Ministers must take special care that no false doctrines be broached in the Church of God.

2. It was a charge that the errorists should give no heed to fables and genealogies.

(1) Fables. Evidently rabbinical fables and fabrications in the regions of history and doctrine. The Talmud is full of them.

(2) Endless genealogies. The genealogies of the Pentateuch were actually made the foundation of allegorical interpretations by Jews like Philo, who largely influenced their countrymen. There may have been a disposition likewise, on the part of Jews, to establish their genealogical connection with Abraham, as if the bond of a physical relationship could add strength to that firmer bond which allies all to Abraham, whether they are Jews or Gentiles, who believe in Christ (Galatians 3:29).

3. Consider the ground upon which the apostle condemns this injurious teaching. "Inasmuch as they minister questions, rather than the dispensation of God which is in faith."

(1) The teaching was unprofitably disputatious. It ministered questions not easily answered, and which, if answered, had no practical bearing upon Christian life.

(2) It did not tend to promote the scheme of salvation as set forth by the apostles - "the dispensation of God which is in faith."

(a) God's dispensation is simply his method of salvation, as unfolded in the gospel (Ephesians 1:10), with which the Apostle Paul was specially entrusted (1 Corinthians 4:1).

(b) This dispensation has its principle in kith; unlike the fables and genealogies, which might exercise the mind or the imagination, but not the heart. Faith is the sphere of action upon which the dispensation turns.

(3) The apostle's anxiety to check this false teaching at Ephesus had evidently two grounds.

(a) This rabbinical teaching, if allowed to enter into the training of Gentile congregations, would cause Christianity to shrink into the narrow limits of a mere Jewish sect. Judaism might thus become the grave of Christianity.

(b) It would despiritualize the Christian Church, and rob it of its "first love," and prepare the way to bitter apostasy. - T.C.

Our translators have supplied two words at the close of the fourth verse, in order to complete the sentence which the apostle left unfinished; but it would have been better had they inserted them earlier, for the meaning is more clear if we read, "As I besought thee to abide still at Ephesus when I went into Macedonia, so I beseech thee now to remain there." It is an example of the way in which Paul's living thoughts leaped ahead of the words which might have clothed them.

I. THE PERIOD to which he refers in the phrase, "when I went into Macedonia," cannot be certainly fixed. There was, indeed, one occasion mentioned in Acts 20:1, when, in consequence of the peril in which he was placed through the uproar raised by Demetrius, he did leave Ephesus for Macedonia; but in the chapter preceding that narrative we read that he had already sent Timothy and Erastus thither; and we know that he joined them there, because in the First Epistle to the Corinthians, written thence, he mentions Timothy as being then with him.

II. THE MODE OF ADDRESS to Timothy demands a word or two. "I besought thee" — not I commanded thee. No doubt this is expressive of the gentleness and affection with which Timothy was regarded, but it is also an indication of the kind of authority which was exercised by the apostles over their fellow-workers. There was nothing dictatorial about it, nothing of the military discipline which is so popular and effective in an aggressive section of the Church in our day. Influence then was that of character; authority was the outcome of inspiration; and even the chosen twelve were better pleased to rule by love than fear. It must be admitted this may give rise to abuses and perils.

III. THE PURPORT of Paul's entreaty was that Timothy should check the progress of false doctrine in the Ephesian Church. There was a ferment going on in the minds of men at that time, such as usually accompanies or follows a great religious movement. False notions of God, and of His law, arising from an imperfectly understood Judaism, combined with a speculative heathen philosophy, were threatening to destroy the simplicity of the gospel A sort of cabalistic system was being constituted in the Church, by an incongruous mixture of Jewish fancies with heathen speculations, and this threatened disaster — just as the ivy, climbing slowly but surely, thrusts in a root here and a tendril there, till the once strong wall has every stone loosened, and in the storm it falls.

IV. THE REASON given for opposing such teaching is, that it "ministered questions rather than godly edifying." The Revised Version adopts another reading, and rightly so. The meaning is, that these questionings did not subserve God's "dispensation "mills specific plan for admission to His kingdom, His method of salvation unfolded in the Gospel; for that dispensation consists "in faith." And as a matter of experience we know that questions which merely excite the fancy, or even the intellect, tend to make the objects of faith distasteful. For example, a course of sensational novel reading, which peoples the mind with unrealities, does extrude earnest thoughts on spiritual realities. And this which is true of the rites of the Church is equally true of its organizations, and we have constantly to be on our guard lest the occupation of the mind with the details of Church work should divert us from the cultivation of personal Christian life. But the apostle here condemns chiefly the unhealthy practice of giving prominence to unimportant questions, whether it be in the sphere of philosophy or of religion. When a settler has to grow his own corn to provide himself with daily bread, he will let speculation on the strata beneath the surface wait till he has found time to sow and to reap.

(A. Rowland, LL. B.)

It is of more importance to inquire what was the nature of the "different doctrine" which Timothy was to endeavour to counteract. And on this point we are not left in serious doubt. There are various expressions used respecting it in these two letters to Timothy which seem to point to two factors in the heterodoxy about which St. Paul is anxious.

1. The heresy is Jewish in character. Its promoters "desire to be teachers of the Law" (ver. 7). Some of them are "they of the circumcision" (Titus 1:10). It consists in "Jewish fables" (Titus 1:14). The questions which it raises are "fightings about the Law" (Titus 3:9).

2. Its Gnostic character is also indicated. We are told both in the text and in the Epistle to Titus (Titus 1:14; Titus 3:9) that it deals in "fables and genealogies." It is, "empty talking" (ver. 6), "disputes of words" (1 Timothy 6:4), and "profane babblings (1 Timothy 6:20). It teaches an unscriptural and unnatural asceticism (1 Timothy 4:3, 8). It is "Gnosis falsely so called" (1 Timothy 6:20). A heresy containing these two elements, Judaism and Gnosticism, meets us both before and after the period covered by the Pastoral Epistles: before in the Epistle to the Colossians; afterwards in the Epistles of Ignatius. The evidence gathered from these three sources is entirely in harmony with what we learn elsewhere — that the earliest forms of Christian Gnosticism were Jewish in character. It will be observed that this is indirect confirmation of the genuineness of the Pastoral Epistles. The Gnosticism condemned in them is Jewish; and any form of Gnosticism that was in existence in St. Paul's time would almost certainly be Jewish. Professor Godet has pointed out how entirely the relation of Judaism to Christianity which is implied in these Epistles, fits in with their being the last group of epistles written by St. Paul. At first, Judaism was entirely outside the Church, opposing and blaspheming. Then it entered the Church and tried to make the Church Jewish, by foisting the Mosaic Law upon it. Lastly, it becomes a fantastic heresy inside the Church, and sinks into profane frivolity. "Pretended revelations are given as to the names and genealogies of angels; absurd ascetic rules are laid down as counsels of perfection, while daring immorality defaces the actual life." This is the phase which is confronted in the Pastoral Epistles: and St. Paul meets it with a simple appeal to faith and morality. It is quite possible that the "fables," or "myths," and "genealogies" ought to be transferred from the Gnostic to the Jewish side of the account. And thus interprets the passage. "By fables he does not mean the Law; far from it; but inventions and forgeries, and counterfeit doctrines. For, it seems, the Jews wasted their whole discourse on these unprofitable points. They numbered up their fathers and grandfathers, that they might have the reputation of historical knowledge and research." The "fables" then, may be understood to be those numerous legends which the Jews added to the Old Testament, specimens of which abound in the Talmud. But similar myths abound in Gnostic systems, and therefore "fables" may represent both elements of the heterodox teaching. So also with the "endless genealogies." These cannot well refer to the genealogies in Genesis, for they are not endless, each of them being arranged in tens. But it is quite possible that Jewish speculations about the genealogies of angels may be meant. Such things, being purely imaginary, would be endless. Or the Gnostic doctrine of emanations, in its earlier and cruder forms, may be intended. By genealogies in this sense early thinkers, especially in the East, tried to bridge the chasm between the infinite and the finite, between God and creation. In various systems it is assumed that matter is inherently evil. The material universe has been from the beginning not "very good" but very bad. How then can it be believed that the Supreme Being, infinite in goodness, would create such a thing? This is incredible: the world must be the creature of some inferior and perhaps evil being. But when this was conceded, the distance between this inferior power and the supreme God still remained to be bridged. This, it was supposed, might be done by an indefinite number of generations, each lower in dignity than the preceding one, until at last a being capable of creating the universe was found. From the Supreme God emanated an inferior deity, and from this lower power a third still more inferior; and so on until the Creator of the world was reached. These ideas are found in the Jewish philosopher Philo; and it is to these that St. Paul probably alludes in the "endless genealogies which minister questionings rather than a dispensation of God."

(A. Plummer, D. D.)

St. Paul condemns such speculations on four grounds.

1. They are fables, myths, mere imaginings of the human intellect in its attempt to account for the origin of the world and the origin of evil.

2. They are endless and interminable. From the nature of things there is no limit to mere guesswork of this kind. Every new speculator may invent a fresh genealogy of emanations in his theory of creation and may make it any length that he pleases. If hypotheses need never be verified — need not even be capable of verification — one may go on constructing them ad infinitum.

3. As a natural consequence of this (αἴτινες) they minister questionings and nothing better. It is all barren speculation and fruitless controversy. Where any one may assert without proof, any one else may contradict with out proof; and nothing comes of this see-saw of affirmation and negation.

4. Lastly, these vain imaginings are a different doctrine. They are not only empty but untrue, and are a hindrance to the truth, they occupy the ground which ought to be filled with the dispensation of God which is in faith. Human minds are limited in their capacity, and, even if these empty hypotheses were innocent, minds that were filled With them would have little room left for the truth. But they are not innocent: and those who are attracted by them become disaffected towards the truth. The history of the next hundred and fifty years amply justifies the anxiety and severity of St. Paul. The germs of Gnostic error, which were in the air when Christianty was first preached, fructified with amazing rapidity. It would be hard to find a parallel in the history of philosophy to the speed with which Gnostic views spread in and around Christendom between A.D. 70 and . Throughout the Christian world, and especially in intellectual centres such as , , and Rome, there was perhaps not a single educated congregation which did not contain persons who were infected with some form of Gnosticism. s famous hyperbole respecting might be transferred to this earlier form of error, perhaps the most perilous that the Church has ever known: "The whole world groaned and was amazed to find itself Gnostic." However severely we may con demn these speculations, we cannot but sympathize with the perplexities which produced them. The origin of the universe, and still more the origin of evil, to this day remain unsolved problems. No one in this life is ever likely to reach a complete solution of either.

(A. Plummer, D. D.)

Alexander, Hymenaeus, Paul, Sodomites, Timotheus, TimothyEphesus, MacedoniaFALSE, Begged, Besought, Charge, Command, Departure, Desire, Different, Doctrine, Doctrines, Enjoin, Ephesus, Erroneous, Exhort, Exhorted, Forward, Instruct, Journey, Longer, Macedonia, Mightest, Orders, Persons, Remonstrate, Stay, Stop, Strange, Tarry, Teach, Teaching, Urged1. Paul declares Timothy is faithful to the charge which was given him at his going to Macedonia.
5. The right use and end of the law.
11. Paul's calling to be an apostle;
20. and the disobedience or Hymenaeus and Alexander.

1 Timothy 1:3

     5108   Paul, life of
     8737   evil, responses to

1 Timothy 1:3-4

     5423   myths
     5834   disagreement
     7230   genealogies
     7756   preaching, content
     7760   preachers, responsibilities
     8237   doctrine, false
     8749   false teachers
     8829   superstition

1 Timothy 1:3-5

     8405   commands, in NT

1 Timothy 1:3-7

     8750   false teachings
     8766   heresies
     8784   nominal religion

1 Timothy 1:3-10

     5293   defence, human

'The Gospel of the Glory of the Happy God'
'The glorious gospel of the blessed God.'--1 TIM. i. 11. Two remarks of an expository character will prepare the way for our consideration of this text. The first is, that the proper rendering is that which is given in the Revised Version--'the gospel of the glory,' not the 'glorious gospel.' The Apostle is not telling us what kind of thing the Gospel is, but what it is about. He is dealing not with its quality, but with its contents. It is a Gospel which reveals, has to do with, is the manifestation …
Alexander Maclaren—Expositions of Holy Scripture

The Gospel in Small
'This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.'--1 TIM. i. 15. Condensation is a difficult art. There are few things drier and more unsatisfactory than small books on great subjects, abbreviated statements of large systems. Error lurks in summaries, and yet here the whole fulness of God's communication to men is gathered into a sentence; tiny as a diamond, and flashing like it. My text is the one precious drop of essence, distilled …
Alexander Maclaren—Expositions of Holy Scripture

The Chief of Sinners
'Of whom I am chief.'--1 TIM. i. 15. The less teachers of religion talk about themselves the better; and yet there is a kind of personal reference, far removed from egotism and offensiveness. Few such men have ever spoken more of themselves than Paul did, and yet none have been truer to his motto: 'We preach not ourselves, but Christ Jesus.' For the scope of almost all his personal references is the depreciation of self, and the magnifying of the wonderful mercy which drew him to Jesus Christ. Whenever …
Alexander Maclaren—Expositions of Holy Scripture

A Test Case
'Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe.'--1 TIM. i. 16. The smallest of God's creatures, if it were only a gnat dancing in a sunbeam, has a right to have its well-being considered as an end of God's dealings. But no creature is so isolated or great as that it has a right to have its well-being regarded as the sole end of God's dealings. That is true about all His blessings and …
Alexander Maclaren—Expositions of Holy Scripture

The Glory of the King
'Now, unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.'--1 TIM. i. 17. With this burst of irrepressible praise the Apostle ends his reference to his own conversion as a transcendent, standing instance of the infinite love and transforming power of God. Similar doxologies accompany almost all his references to the same fact. This one comes from the lips of 'Paul the aged,' looking back from almost the close of a life which owed many sorrows …
Alexander Maclaren—Expositions of Holy Scripture

St. Paul's Wish to be Accursed from Christ.
"For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh." Few characters more remarkable than that of St. Paul, are to be found in history. He is introduced to our acquaintance on a tragical occasion--the martyrdom of Stephen, where he appears an accomplice with murderers--"he was standing by and consenting to his death, and kept the raiment of them that slew him." The circumstances of Paul's conversion to Christianity were very remarkable, and …
Andrew Lee et al—Sermons on Various Important Subjects

The Lawful and Unlawful Use of Law.
Preached June 27, 1852. THE LAWFUL AND UNLAWFUL USE OF LAW. (A FRAGMENT.) "But we know that the law is good, if a man use it lawfully."--1 Tim. i. 8. It is scarcely ever possible to understand a passage without some acquaintance with the history of the circumstances under which it was written. At Ephesus, over which Timothy was bishop, people had been bewildered by the teaching of converted Jews, who mixed the old leaven of Judaism with the new spirituality of Christianity. They maintained the …
Frederick W. Robertson—Sermons Preached at Brighton

The Glorious Gospel
Our text is one that pride would never prompt a man to select. It is quite impossible to flourish about it, it is so simple. Human nature is apt to cry, "Well I cannot preach upon that text--it is too plain; there is no mystery in it; I cannot show my learning: it is just a plain, common-sense announcement--I scarcely would wish to take it, for it lowers the man, however much it may exalt the Master." So, expect nothing but the text from me this morning, and the simplest possible explanation of it. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

"Now the End of the Commandment is Charity Out of a Pure Heart, and a Good Conscience, and Faith Unfeigned. "
[It is extremely probable that this was one of the probationary discourses which the author delivered before the Presbytery of Glasgow, previous to his ordination. The following is an extract from the Record of that Presbytery: "Dec. 5, 1649. The qlk daye Mr. Hew Binnen made his popular sermon 1 Tim. i. ver. 5 'The end of ye commandment is charity.'--Ordaines Mr. Hew Binnen to handle his controversie this day fifteen dayes, De satisfactione Christi."--Ed.] 1 Tim. ii. 5.--"Now the end of the commandment …
Hugh Binning—The Works of the Rev. Hugh Binning

Thoughts Upon the Imitation of Christ.
IF we seriously consider with our selves that Wonder of all Wonders, that Mystery of all Mysteries, the Incarnation of the Son of God, it may justly strike us into Astonishment, and an Admiration what should be the reason and the end of it; why the great and glorious, the almighty and eternal God, should take our weak and finite Nature into his infinite and incomprehensible Person; why the Creator of all things should himself become a Creature; and he that made the World be himself made into it; …
William Beveridge—Private Thoughts Upon a Christian Life

Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in …
William Beveridge—Private Thoughts Upon a Christian Life

The Christian's Hope
Scripture references: 1 Timothy 1:1; Colossians 1:27; Psalm 130:5; 43:5; Proverbs 10:8; Acts 24:15; Psalm 71:5; Romans 5:1-5; 12:12; 15:4; 1 Corinthians 9:10; Galatians 5:5; Ephesians 1:18; Philippians 1:20; Colossians 1:5; 1 Thessalonians 1:3; 2:19; Titus 1:2; 2:13; 3:7; Psalm 31:24; 71:14,15. HOPE IN THE PRESENT LIFE That which a man ardently hopes for he strives to realize. If he desires fame, office or wealth he will seek to set forces in motion, here and now, which will bring him that which …
Henry T. Sell—Studies in the Life of the Christian

The Communion of Gifts.
"Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned."--1 Tim. i. 5. Communion of goods in Jerusalem was a symbol. It typified the communion of the spiritual goods which constituted the real treasure of Jerusalem's saints. The other inhabitants of that city possessed houses, fields, furniture, gold, and silver just as well as the saints, and perhaps in greater abundance. But the latter were to receive riches which neither Jew, Roman, nor …
Abraham Kuyper—The Work of the Holy Spirit

Humility is the Root of Charity, and Meekness the Fruit of Both. ...
Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome …
Hugh Binning—The Works of the Rev. Hugh Binning

Of Lies are Many Sorts, which Indeed All...
4. Of lies are many sorts, which indeed all, universally, we ought to hate. For there is no lie that is not contrary to truth. For, as light and darkness, piety and impiety, justice and iniquity, sin and right-doing, health and weakness, life and death, so are truth and a lie contrary the one to the other. Whence by how much we love the former, by so much ought we to hate the latter. Yet in truth there be some lies which to believe does no harm: although even by such sort of lie to wish to deceive, …
St. Augustine—Against Lying

The Joy that was Set Before Him
T. P. I Tim. i. 15 From the palace of His glory, From the radiance and the rest, Came the Son of God to seek me, Bear me home upon His breast. There from that eternal brightness Did His thoughts flow forth to me-- He in His great love would have me Ever there with Him to be. Far away, undone, forsaken, Not for Him my heart was sore; But for need and bitter hunger-- Christ desired I nevermore. Could it be that in the glory, Ere of Him I had a thought, He was yearning o'er the lost one, Whom His …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

But Regard the Troops of virgins, Holy Boys and Girls...
37. But regard the troops of virgins, holy boys and girls: this kind hath been trained up in Thy Church: there for Thee it hath been budding from its mother's breasts; for Thy Name it hath loosed its tongue to speak, Thy Name, as through the milk of its infancy, it hath had poured in and hath sucked, no one of this number can say, "I, who before was a blasphemer, and persecutor, and injurious, but I obtained mercy, in that I did in being ignorant, in unbelief." [2130] Yea more, that, which Thou commandedst …
St. Augustine—Of Holy Virginity.

The Blessed Hope and Its Power
PHILIPPIANS iii. 17-21 The problem of the body--Cautions and tears--"That blessed hope"--The duty of warning--The moral power of the hope--The hope full of immortality--My mother's life--"He is able"--The promise of his coming The Apostle draws to the close of his appeal for a true and watchful fidelity to the Gospel. He has done with his warning against Judaistic legalism. He has expounded, in the form of a personal confession and testimony, the true Christian position, the acceptance of the …
Handley C. G. Moule—Philippian Studies

Epistle iii. To Constantius, Bishop.
To Constantius, Bishop. Gregory to Constantius, Bishop of Mediolanum. It has come to my knowledge that certain bishops of your diocese, seeking out rather than finding an occasion, have attempted to sever themselves from the unity of your Fraternity, saying that thou hadst given a security [1524] at the Roman city for thy condemnation of the three Chapters. And the fact is that they say this because they do not know how I am accustomed to trust thy Fraternity even without security. For if there …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Concerning Perseverance, and the Possibility of Falling from Grace.
Concerning Perseverance, and the Possibility of Falling from Grace. Although this gift and inward grace of God be sufficient to work out salvation, yet in those in whom it is resisted, it both may and doth become their condemnation. Moreover, they in whose hearts it hath wrought in part to purify and sanctify them in order to their further perfection, may, by disobedience, fall from it, turn it to wantonness, Jude iv. make shipwreck of faith, 1 Tim. i. 19. and after having tasted the heavenly gift, …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Paul a Pattern of Prayer
"Go and inquire for one called Saul of Tarsus: for, behold, he prayeth."--ACTS ix. 11. "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting."--1 TIM. i. 16. God took His own Son, and made Him our Example and our Pattern. It sometimes is as if the power of Christ's example is lost in the thought that He, in whom is no sin, is not man as we are. Our Lord took Paul, a man …
Andrew Murray—The Ministry of Intercession

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved …
Hugh Binning—The Works of the Rev. Hugh Binning

Addresses on Holiness,
IN EXETER HALL. FIRST ADDRESS. I think it must be self-evident to everyone present that it is the most important question that can possibly occupy the mind of man--how much like God we can be--how near to God we can come on earth preparatory to our being perfectly like Him, and living, as it were, in His very heart for ever and ever in Heaven. Anyone who has any measure of the Spirit of God, must perceive that this is the most important question on which we can concentrate our thoughts; and the …
Catherine Booth—Godliness

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal …
Thomas Watson—A Body of Divinity

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