Stop drinking only water and use a little wine instead, because of your stomach and your frequent ailments. Sermons
I. THE APOSTLE LENDS NO ENCOURAGEMENT TO AN ASCETIC ATTITUDE TOWARD MEATS OR DRINKS. The Essenes abstained altogether from wine, and as there was a close connection between Ephesus and Alexandria, where such views were held by a small section of Jews, it is not improbable that such views may have reached Ephesus. There was no harm in Timothy abstaining from wine, as a protest against excess in wine, but rather something highly praiseworthy. It was not through any deference to Essene asceticism, but through such a consideration as is here suggested, that Timothy was an habitual water-drinker. II. THE APOSTLE HAS EXCLUSIVE REGARD TO TIMOTHY'S HEALTH. The use of wine was regarded in its purely medicinal aspect, and not as a mere pleasant beverage. Timothy was engaged in a service that demanded the fullest exhibition of all mental and bodily hardihood, as well as an iron endurance of disappointment and opposition. Under such influences, he would become depressed with effects most prejudicial to his health. The counsel shows the deep interest of the apostle in the young evangelist's comfort and welfare. - T.C.
Drink no longer water. I. The first thought presented is, THAT A LIVING AND DEEP PIETY, A CHRISTIAN ACTIVITY, EXTENDED AS FAR AS CAN BE IMAGINED, SHOULD NEITHER EXTINGUISH IN US A CERTAIN INTEREST IN THE THINGS OF THE EARTH, NOR ABATE THE FORCE OF THE NATURAL AND LEGITIMATE TIES WHICH UNITE US TO PARENTS AND FRIENDS. St. Paul is certainly a proof of it. What faith was firmer and more ardent than his! A man who said (and what he said he felt): "It is no longer I who live, but Christ that liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me" (Galatians 2:20). A man who affirmed that he had "a desire to depart, and be with Christ; which was far better" (Philippians 1:23). Well! it is that apostle who, in the midst of a life so filled up, in spite of so many engagements and perplexities of every kind, preserves that freedom of mind necessary to remember the physical infirmities of one of his disciples; it is he who, in a letter of such grave contents and of so serious a tone, in which he discourses on the duties of the evangelical ministry, and where he imparts to him his own personal experiences, finds time, place, and means of reminding him to take care of his health, which, perhaps, he neglected. Does not that attention, so fraternal and so delicate on the part of the apostle, serve to put in the clearest light this truth, which, nevertheless, issues with sufficient clearness from the general contents of the gospel, that a purely contemplative religious life is rather an abuse than the fruit of true Christianity; that faith has by no means the effect of filling our heads with frothy and mystic ideas which are not applicable to every-day life, and that if it elevates us above the world, it is in order to help us over its troubles and free us from its miseries, but not to make us strangers to the various relations which we have to sustain, nor to the duties which we have to practise here? And to speak only of the ties of blood and of friendship, or of those still sweeter and more powerful ones, of Christian brotherhood, does not St. Paul, when exhorting his disciple not to enslave himself to a plan of abstinence which might have become fatal to him, teach us that if we are sincere disciples of the Saviour, His love, which lives in our hearts, should perfect us in that respect and render us capable of sympathizing more and more with the necessities of our suffering and afflicted friends, of understanding their position, of giving us just ideas of their perplexities, of taking part in their burdens. There are Christians who are pre-occupied with the concerns of heaven, to the extent of forgetting a part of the duties which they have to fulfil on this earth, as parents, as friends, as citizens. In their religious rigour the human element is blotted out, rather than freed from the impure alloy of evil.II. If St. Paul, exhorting his disciple Timothy NOT TO IMPOSE UNNECESSARY ABSTINENCE UPON HIMSELF, AND TO TAKE CARE OF HIS HEALTH, PRESENTS TO US THE MODEL OF THAT TENDER, VIGILANT, AND DELICATE CHARACTER WHICH IS FULLY ALLIED WITH THE HIGHEST DEGREE OF THE RELIGIOUS LIFE. Timothy, who on his part seems to have placed himself in the position of needing that lesson — teaches us, by his example, that a lively concern for the interests of our souls ought not to make us neglect the care of our bodies. This would prove, so to speak, by the way that the most pious and sincere men are subject to fall by excess of zeal into exaggerations, which the Word of God is far from approving of; and it ought to make us feel the necessity of enlightening ourselves more and more on the will of God as regards us, by always joining intelligence with piety, the understanding of Divine things with fervour, or, to speak with the apostle St. Peter, by "adding to faith, knowledge (2 Peter 1:5), lest we should give way to whims and take peculiar paths from which it would be difficult later on to return. No doubt it is better, in the act, to go astray after the manner of Timothy, than to sin after the example of men of the world; and it is beyond all dispute that he who impairs his health through the effect of long and persevering labours, undertaken with the view of advancing the Saviour's kingdom, and on account of having listened to nothing but the inspirations of a zeal which knew no limit, and which yielded to no obstacle, is, without comparison, infinitely less culpable before God than the carnal man who, on account of having altogether given way to his senses and slackened the bridle of his passions, has ruined his strength and destroyed his body. But, viewed in connection with God, the body is the work of the Creator, and, although degraded by sin, it still bears certain marks of Divine origin. Estimated with relation to our soul, it serves as its organ; it is intended to be the instrument of its desires, the executor of its volitions. Considered in connection with our fellow-men, it has been given us to be a means of communication with them, and in general with the objects and beings which compose the visible world in which we are placed. "Nevertheless to abide in the flesh is more needful, in order to your furtherance and joy of faith" (Philippians 1:24, 25). And it was that conviction which led him to save himself for the work of God and for the salvation of the Church. Let us live for heaven, but let us never forget the task which we have to fulfil on earth. III. Yet, you will have observed, that whilst putting Timothy on his guard against the dangers of an overstrained abstinence, and recommending him not to deprive himself of a natural drink which God has created for the benefit of man, the apostle gives us in passing a lesson of temperance; for instead of simply recommending his disciple to have recourse to the use of wine as a cordial and as a remedy, HE TAKES THE PRECAUTION OF SAYING TO HIM, "USE A LITTLE WINE." Unquestionably that restriction was scarcely necessary as regards Timothy, since there is no appearance of his having ever abused the liberty which his teacher gave him; but can we doubt that if St. Paul had expressed himself in a manner more general and without employing that moderation of language, libertines would have hastened to seize upon his words, to confirm themselves in their irregularities? Sobriety, indeed, is, however, at all times obedience to a law established by God Himself in creation, and for the benefit and interest of the man who accepts it and who submits to it. God has so ordered things in the world where He has placed us, that the moderate use of the good things which He dispenses to us brings with it blessing; whilst the abuse of the same enjoyments has for its consequence a curse. It is the same with all the gifts of the Creator — intemperance turns them into poisons, the want of sobriety transforms them into means of destruction. Too much sleep, for example, weakens the body; too much pleasure enervates it; too much rest benumbs it; too much food thickens the burnouts; too much drink agitates and consumes it. "Therefore let us not sleep, as do others; but let us watch and be sober" (1 Thessalonians 5:6). Sober in our sufferings as well as in our joys; in our sadness as well as in our pleasures; sober in rest, sober in activity; sober when watching, sober in sleep; sober in body, sober in mind. IV. In fine, the advice addressed by Paul to Timothy to drink no longer only water, but to use a little wine on account of his frequent indispositions, gives occasion to a last question which might appear idle at first sight, but which is certainly not so when viewed in its practical consequences; and that question is this: "HOW IS IT THAT ST. PAUL, WHO HAD RECEIVED FROM CHRIST THE GIFT OF WORKING MIRACLES, DOES NOT APPLY THAT GIFT IN ORDER TO HEAL HIS DISCIPLE?" Would it have cost him much, who, in the town of Lystra, restored to an impotent man the free use of his limbs, formerly paralyzed — him who chased from a poor young woman at Philippi the lying spirit with which she had been possessed for a long time — him who at Troas had only to bend over the body of a young man fallen from the third story of a house into the street, in order to call him back into life; would it have cost him, I say, much to deliver Timothy from a malady slight in itself, although serious enough to have brought him into a state of weakness? To these various questions we believe that we can answer, that it does not appear that the apostles could work miracles every time that they wished; that they were in that respect directed from on high, and that in this particular case it is probable that Paul, after having consulted the Lord by prayer, was turned aside from the idea of freeing Timothy from his physical infirmities by means of a miraculous cure, or, at least, that he did not feel free to do it. Miracles are for those who do not believe, to predispose them to faith; but for those who already believe, of what necessity could they be? Timothy, converted to Jesus Christ and a minister of the gospel, had then no need of the manifestation of the power of Jesus Christ in his body, because he felt that same power work in the regeneration of his soul. But what was more necessary than a miracle for him, more profitable than a supernatural cure, was affliction; and that is, without doubt, the reason why the apostle, taught in that respect by his own experience, did not wish to heal him suddenly, although he employed all the counsels of a wise friendship to bring him over gradually and by natural ways to a state of health which he could wish for him, but which he did not believe himself authorized to procure for him instantaneously. Is there any school so good as that of trial? We have seen that we should not voluntarily and by our own fault create trials for ourselves; we should be satisfied with those which the Lord sends us. But if, on the one hand, it would be culpable to plunge into, or to complain in, afflictions of which we ourselves are the manufacturers, we must not, on the other hand, harden ourselves under the hand of the Saviour when it lies heavy upon us. (J. Grandpierre, D. D.) I. THE SPEAKER, who is undoubtedly the apostle Paul. We have not only to notice his friendship and regard for his son Timothy, but we may learn that it is the duty, and should be the practice, of the ministers of Jesus Christ, to attend to the state of the health of their people. It may be observed, that the apostle recommended the ordinary means; we never find a miracle wrought where common and usual means would answer the purpose. The apostle John could not heal his friend Gaius, and therefore prays heartily for him. Nor could Paul heal Trophimus, and therefore left him sick at Miletus. This proves that the apostles' power of working miracles, or performing cures, was confined and limited; and it was wise and kind in Providence in confining the prerogative in His own hand, as some, no doubt, would have neglected the use of ordinary means; and in some instances the apostles might have employed their power on improper occasions.II. THE PERSON ADDRESSED. Timothy, the pious descendant of a pious mother Eunice, and grandmother Lois. But Timothy, with all his piety, has imperfections; and this furnishes us with the idea, that good men are liable to indispositions. It has been often observed, that the last step of a virtue and the first of a vice are nearly contiguous. Frugality is commendable, but how likely is it to lead to covetousness, which is a vice. This should teach us to avoid extremes, as extremes in all cases are dangerous. From Timothy, the person spoken to, we learn that good and useful men are subject to many infirmities. Besides the many instances left us on record in the Scriptures, we may notice those of more modern ones. That great advocate for reformation, Dr. Owen, the pious and heavenly-minded Richard Baxter, the seraphic James Hervey, and the sweet singer in British Israel, Dr. Watts, not forgetting that laborious preacher George Whitfield, are all instances of the truth of this observation, and could all say many years before their death, "The graves are ready for us." III. THE IMPORT OF THE ADVICE GIVEN. "Take a little wine for thy stomach's sake," etc., which furnishes two observations, namely — 1. That it is the duty of Christians to use means, and to take care to restore and preserve the state of their health. Instances may be referred to where this advice, if it had been observed, would have prevented many a fatal sickness. The benefit and blessing of health may be considered in the humble walks of life; in the poor labourer, the support of whose family depends on his labour, and whose labour depends on his health. It may be considered among the higher ranks of life. What is the benefit or enjoyment of a well-spread table, of a well-furnished mansion, of extensive possessions without health? But health is of importance in a religious view. 2. We may observe, that the Christian is not forbid the use and enjoyment of any created good. (W. Jay.) I. We believe that the sacred Scriptures would be found far more edify ing and consoling than they are at present by many experienced to be, if we were to endeavour to realize to ourselves the personal habits and circumstances of the saints and martyrs whose acts form the groundwork of the inspired volume. Nay, inasmuch as the life of most men is private and domestic, we may think that it would be most advantageous if we possessed a narrative of the secret life of Christ. In the contemplation of St. Timothy harassed with a sick body, and of St. Paul plying his trade of tent-making, in order to obtain daily bread, and probably to provide the funds for future apostolic journeys, we have a lesson of infinite value. We are all, more or less, accustomed to find excuses for our religious deficiencies in the accidents of our state and condition. But every individual has his own excuse, the trade of one occupies his time; the ill health of another prevents his going about doing good; the poverty of a third incapacitates him. As with the laity so with the clergy, we have each our own plea for not doing all that we might, for labouring less than we know in our hearts it is our bounden duty to do. And a very marked rebuke to all such is the contemplation of the old saints and apostles, as we now present them. They had their own private lets and hindrances, draw backs to their utility, impediments to their efficiency; yet what a work was theirs! To be the reformers and restorers of the world, the regenerators of the universe; to bring about the overthrow of idolatry, and the recognition of the one true God. Timothy was overwhelmed with "often infirmities."' And yet these were the men who changed the religion of the world! Oh, noble triumph of the spirit over matter! Oh, glorious victory of Divine grace! What excuse have we for our carelessness and remissness, our sluggishness and indolence? What hindrances have we, which they had not tenfold? Are we poor, and therefore seemingly unable to help others? St. Paul worked at tent-making. Are we delicately nurtured and weak in health? Timothy was a man of many infirmities. Are we slow of speech, and unused to address our brethren? St. Paul's utterance was indistinct.II. What we have hitherto endeavoured to set before you has been simply this, that the first disciples of Christ had to contend not only with extraordinary but ordinary difficulties. Sickness and infirmity was their portion, even as it is ours: yet they did their work; they did not make their personal weaknesses or their poverty any excuse for spiritual idleness. The lesson is easy. If they, in the face not merely of a hostile world, but in spite of all sorts of personal drawbacks, fought so long and well the fight of faith, how utterly inexcusable are we in making our private engagements, or want of means or health, pleas for remaining idle. Yea, this is the account we have to give you of Timothy, as implied in the text. Wonderfully met in him, health and disease, strength and infirmity. Called to severe labour in the vineyard of his Lord, with the charge of an entire Church upon him, how needful we think must it have been that his frame should be strong, and his health firm. Nevertheless, when God sent him sickness, he desired not to be rid of it. (Bp. Woodford.) Naval Brigade News. Dr. B. N. Richardson, of London, the noted physician, says he was recently able to convey a considerable amount of conviction to an intelligent scholar by a simple experiment. The scholar was singing the praises of the "ruddy bumper," and saying he could not get through the day without it, when Dr. Richardson said to him, "Will you be good enough to feel my pulse as I stand here?" He did so. I said, "Count it carefully. What does it say?" "Your pulse says seventy-four." I then sat down in a chair, and asked him to count it again. He did so, and said, "Your pulse has gone down to seventy." I then lay down on the lounge, and said, "Will you take it again?" He replied, "Why, it is only sixty-four! What an extraordinary thing!" I then said, "When you lie down at night, that is the way nature gives your heart rest. You know nothing about it, but that beating organ is resting to that extent; and if you reckon it up it is a great deal of rest, because in lying down the heart is doing ten strokes less a minute. Multiply that by sixty, it is six hundred; multiply it by eight hours, and within a fraction it is five thousand strokes different, and as the heart is throwing six ounces of blood at every stroke, it makes a difference of thirty thousand ounces of lifting during the night. When I lie down at night without any alcohol that is the rest my heart gets. But when you take your wine or grog you do not allow that rest, for the influence of alcohol is to increase the number of strokes, and instead of getting this rest you put on something like fifteen thousand extra strokes, and the result is that you rise up very seedy, and unfit for the next day's work till you have taken a little more of the 'ruddy bumper,' which you say is the soul of man below."(Naval Brigade News.) Health underlies all there is of a man. I think a man ill-bodied cannot think healthily. It would surprise people to see how many things which have shaken the world with controversy, and burdened it with error, bad their origin in indigestion. Health is a duty. If a man would carry his mind aright, and have it work with power, let him seek to be healthy.(H. W. Beecher.) Some say, "You must not force your principles on other people. I am a teetotaler myself; I would not touch alcohol, but then I will put it on my table for other people." They say you must not take the liberty of people away. A man that preached the gospel told me that some time ago. He said that some men had to drink it as a medicine, and that was the reason he placed it on his table. I said to him, "Then why don't you put a dish of pills on the table as well?" We have heard enough about it as a medicine, and it will be a grand day for England when you just sweep the stuff out of the island — the whole of it right out from your tables. Dare to be singular!(D. L. Moody.) I. A CHRISTIAN IS CALLED UPON TO CARE FOR HIS PHYSICAL HEALTH. The body is not to be despised or neglected. It is the temple of the Holy Ghost, to be thought of, and dealt with, reverently. Disordered nerves and deranged functions have much to do with gloomy views of God and hopeless views of men. For the sake, therefore, of one's moral and religious life, all that can be done to keep the body and brain in healthy condition and exercise, should be done religiously.II. A CHRISTIAN IS BOUND TO CONTROL ANIMAL APPETITE. (A. Rowland, LL. B.) People Paul, TimothyPlaces EphesusTopics Account, Ailments, Drink, Drinker, Drinking, Exclusively, Frequent, Frequently, Ill, Illnesses, Infirmities, Longer, Often, Sake, Stomach, Stomach's, Using, WineOutline 1. Rules to be observed in reproving.3. Of widows. 17. Of elders. 23. A precept for Timothy's health. 24. Some men's sins go before unto judgment, and some men's follow after. Dictionary of Bible Themes 1 Timothy 5:23 4293 water Library Of Confirmation. It is surprising that it should have entered any one's mind to make a Sacrament of Confirmation out of that laying on of hands which Christ applied to little children, and by which the apostles bestowed the Holy Spirit, ordained presbyters, and healed the sick; as the Apostle writes to Timothy: "Lay hands suddenly on no man." (1 Tim. v. 22.) Why not also make a confirmation out of the sacrament of bread, because it is written: "And when he had received meat, he was strengthened" (Acts ix. 19); or … Martin Luther—First Principles of the Reformation Whereas, Then, all Christians have to Guard Humility... That, Namely, Befalleth them which in Undisciplined Younger Widows... Truly we must Consider, that God Gives us Some Goods... This HomilyWas Delivered in the Old Church of Antioch Book ix. Epistle i. To Januarius, Bishop of Caralis (Cagliari). Sundry Exhortations. Excursus on the Deaconess of the Early Church. What Diversity There Ought to be in the Art of Preaching. Thoughts Upon Worldly-Riches. Sect. Ii. The Third Word from the Cross And not Without Just Cause a Doubt is Raised... Marriage, I Say, is a Good, and May Be... But Since, as the Lord Saith, "Not all Receive this Word... For that Also is no Foolish Question which is Wont to be Proposed... Epistle xxxi. To Cyriacus, Bishop. Preaching (I. ). The Praise of Men. An Essay on the Mosaic Account of the Creation and Fall of Man The Past Day Returns not Hereafter, and after Yesterday Proceeds To-Day... A Discourse of the Building, Nature, Excellency, and Government of the House of God; with Counsels and Directions to the Inhabitants Thereof. Twenty-Fourth Day for the Spirit on Your Own Congregation For He Himself Also, with an Eye to the Like Necessities of Saints... But Thou who Both Hast Sons, and Livest in that End of the World... Links 1 Timothy 5:23 NIV1 Timothy 5:23 NLT 1 Timothy 5:23 ESV 1 Timothy 5:23 NASB 1 Timothy 5:23 KJV 1 Timothy 5:23 Bible Apps 1 Timothy 5:23 Parallel 1 Timothy 5:23 Biblia Paralela 1 Timothy 5:23 Chinese Bible 1 Timothy 5:23 French Bible 1 Timothy 5:23 German Bible 1 Timothy 5:23 Commentaries Bible Hub |