Now the Spirit plainly saith He had industriously admonished Timothy about many things; and now he shews the necessity, because it is proper to provide against the danger which the Holy Spirit forewarns to be fast approaching, namely, that false teachers will come, who shall hold out trifles as the doctrine of faith, and who, placing all holiness in outward exercises, shall throw into the shade the spiritual worship of God, which alone is lawful. And, indeed, the servants of God have always had to contend against such persons as Paul here describes. Men being by nature inclined to hypocrisy, Satan easily persuades them that God is worshipped aright by ceremonies and outward discipline; and, indeed, without a teacher, almost all have this conviction deeply rooted in their hearts. Next is added the craftiness of Satan to confirm the error: the consequence is, that, in all ages, there have been impostors, who recommended false worship, by which true godliness was buried. Again, this plague produces another, namely, that, in matters indifferent, men are laid under restraint; for the world easily permits itself to be hindered from doing that which God had declared to be lawful, in order that they may have it in their power to transgress with impunity the laws of God. Here Paul, therefore, in the person of Timothy, forewarns not only the Ephesians, but all the churches throughout the world, about hypocritical teachers, who, by setting up false worship, and by ensnaring consciences with new laws, adulterate the true worship of God, and corrupt the pure doctrine of faith. This is the real object of the passage, which it is especially necessary to remark. Besides, in order that all may hear with more earnest attention what he is going to say, he opens with a preface, that this is an undoubted and very clear prophecy of the Holy Spirit. There is, indeed, no reason to doubt that he drew all the rest from the same Spirit; but, although we ought always to listen to him as communicating the will of Christ, yet in a matter of vast importance he wished especially to testify that he said nothing but by the Spirit of prophecy. By a solemn announcement, therefore, he recommends to us this prophecy; and, not satisfied with doing this, he adds that it is plain, and free from all ambiguity. In the latter times At that time certainly it could not have been expected that, amidst so clear light of the gospel, any would have revolted. But this is what Peter says, that, as false teachers formerly gave annoyance to the people of Israel, so they will never cease to disturb the Christian Church. (2-Peter 3:3.) The meaning is the same as if he had said, "The doctrine of the gospel is now in a flourishing state, but Satan will not long refrain from laboring to choke the pure seed by tares." [1] (Matthew 13:20, 38.) This warning was advantageous in the age of the Apostle Paul, that both pastors and others might give earnest attention to pure doctrine, and not suffer themselves to be deceived. To us in the present day it is not less useful, when we perceive that nothing has happened which was not foretold by an express prophecy of the Spirit. Besides, we may here remark; how great care God exercises about his Church, when he gives so early warning of dangers. Satan has, indeed, manifold arts for leading us into error, and attacks us by astonishing stratagems; but, on the other hand, fortifies us sufficiently, if we did not of our own accord choose to be deceived. There is therefore no reason to complain that darkness is more powerful than light, or that truth is vanquished by falsehood; but, on the contrary, we suffer the punishment of our carelessness and indolence, when we are led aside from the right way of salvation. But they who flatter themselves in their errors object, that it is hardly possible to distinguish whom or what kind of persons Paul describes. As if it were for nothing that the Spirit uttered this prophecy, and published it so long before; for, if there were no certain mark, the whole of the present warning would be superfluous, and consequently absurd. But far be it from us to think that the Spirit of God gives us unnecessary alarm, or does not accompany the threatening of danger by shewing how we should guard against it! And that slander is sufficiently refuted by the words of Paul; for he points out, as with the finger, that evil which he warns us to avoid. He does not speak, in general terms, about false prophets, but plainly describes the kind of false doctrine; namely, that which, by linking godliness with outward elements, perverts and profanes, as I have already said, the spiritual worship of God. Some will revolt from the faith It is uncertain whether he speaks of teachers or of hearers; but I am more disposed to refer it to the latter; for he afterwards calls teachers spirits that are impostors. And this is (emphatikoteron) more emphatic, that not only will there be those who sow wicked doctrines, and corrupt the purity of faith, but that they can never want disciples whom they call draw into their sect; and when a lie thus gains prevalence, there arises from it greater trouble. Besides, it is no slight vice which he describes, but a very heinous crime -- apostasy from the faith; although, at first sight, in the doctrine which he briefly notices there does not appear to be so much evil. What is the case? Is faith completely overturned on account of the prohibition of marriage, or of certain kinds of food? But we must take into view a higher reason, that men pervert and invent at their pleasure the worship of God, that they assume dominion over the consciences, and that they dare to forbid that use of good things which the Lord has permitted. As soon as the purity of the worship of God is impaired, there no longer remains anything perfect or sound, and faith itself is utterly ruined. Accordingly, although Papists laugh at us, when we censure their tyrannical laws about outward observances, yet we know that we are pleading a cause of the greatest weight and importance; because the doctrine of faith is destroyed, as soon as the worship of God is infected by such corruptions. The controversy is not about flesh or fish, or about a black or ashy color, or about Friday or Wednesday, but about the mad superstitions of men, who wish to appease God by such trifles, and, by contriving a carnal worship of him, contrive for themselves an idol instead of God. Who will deny that this is revolting from the faith? To deceiving spirits He means prophets or teachers, to whom he gives this designation, because they boast of the Spirit, and, under this title, insinuate themselves into the favor of the people. This, indeed, is true at all times, that men, whatever they are, speak under the excitement of the spirit. But it is not the same spirit that excites them all; for sometimes Satan is a lying spirit in the mouth of the false prophets, in order to deceive unbelievers, who deserve to be deceived. (1 Kings 22:21-23.) On the other hand, every one that renders due honor to Christ speaks by the Spirit of God, as Paul testifies. (1-Corinthians 12:3.) Now that mode of expression, of which we are now speaking, originated at first from this circumstance, that the servants of God professed to have from the revelation of the Spirit, everything that they uttered in public. This was actually true; and hence they received the name of the Spirit, whose organs they were. But the ministers of Satan, by a false emulation, like apes, began afterwards to make the same boast, and likewise falsely assumed the name. On the same grounds John says, "Try the spirits, whether they are of God." (1 John 4:1.) Moreover, Paul explains his meaning by adding, to doctrines of devils; which is as if he had said, "Attending to false prophets, and to their devilish doctrines." Again observe, that it is not an error of small importance, or one that ought to be concealed, when consciences are bound by the contrivances of men, and at the same time the worship of God is corrupted.

Footnotes

1 - "A force d'yvroye et mauvaises herbes." -- "By means of darnel and pernicious herbs."

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; 1-John 2:18; Revelation 20:1-15. From 2-Thessalonians 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 Hebrews 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 2-Thessalonians 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 2-Thessalonians 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 1-John 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 John 15:9-10; John 21:15. Instances of the construction where the genitive denotes the "object," and should be translated "concerning," occur in Matthew 9:25; "The gospel of the kingdom," i. e., concerning the kingdom; Matthew 10:1; "Power of unclean spirits," i. e., over or concerning unclean spirits; so, also, Acts 4:9; Romans 16:15; 2-Corinthians 1:5; Ephesians 3:1; Revelation 2:13. Instances of construction where the genitive denotes the "agent," occur in the following places: Luke 1:69, "A horn of salvation," i. e., a horn which produces or causes salvation; John 6:28; Romans 3:22; 2-Corinthians 4:10; Ephesians 4:18; Colossians 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, Acts 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, Matthew 12:43; compare Isaiah 13:21; Isaiah 34:14; or they dwell in the air, Ephesians 2:2. They were regarded as hostile to mankind, John 8:44; as able to utter pagan oracles, Acts 16:17; as lurking in the idols of the pagan, 1-Corinthians 10:20; Revelation 9:20. They are spoken of as the authors of evil, James 2:19; compare Ephesians 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, Luke 4:33; Luke 8:27; Matthew 17:18; Mark 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 Revelation. 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 Matthew 10:1; Mark 3:15; Luke 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.

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.

Now (1) the Spirit speaketh expressly, that in the latter times some shall depart from the (a) faith, giving heed to seducing spirits, and doctrines of devils;
(1) He contrasts that true doctrine, with false opinions, which he foretells that certain ones who shall fall away from God and his religion, will bring in by the suggestion of Satan, and so that a great number will give ear to them.
(a) From the true doctrine of God.

Now the Spirit speaketh expressly,.... The prophecy hereafter mentioned was not an human conjecture, but, as all true prophecy, it came from the Spirit of God, who spoke or delivered it; either in the prophets of the Old Testament, who, as they spoke of the Gospel dispensation, so of the defection that should be in it; and particularly of antichrist, and of the apostasy through him, which is what is here intended, especially in Daniel's prophecies, under the names of the little horn, and vile person, Daniel 7:1 and Daniel 11:1, or in the Lord Jesus Christ, who foretold that false prophets would arise and deceive many; or in some of the prophets in the Christian church, such as Agabus, and others, who might in so many words foretell this thing; or rather in the apostle himself, at this time, since this prophecy was delivered not in dark sayings, in an enigmatical way, in an obscure manner, as prophecies generally were, but in plain language, and easy to be understood, and wanted no interpreter to unriddle it; and seeing that it is nowhere to be found in so many express words elsewhere: and moreover, the apostle does not say the Spirit "hath spoken", but the Spirit "speaketh"; then, at the time of the writing of these words, in and by him. The prediction follows,
that in the latter times some should depart from the faith; that is, from the doctrine of faith, notwithstanding it is indisputably the great mystery of godliness, as it is called in the latter part of the preceding chapter; for from the true grace of faith there can be no final and total apostasy, such as is here designed; for that can never be lost. It is of an incorruptible nature, and therefore more precious than gold that perishes; Christ is the author and finisher of it; his prevalent mediation is concerned for it; it is a gift of special grace, and is without repentance; it springs from electing grace, and is secured by it; and between that and salvation there is an inseparable connection; it may indeed decline, be very low, and lie dormant, as to its acts and exercise, but not be lost: there is a temporary faith, and a persuasion of truth, or a mere assent to it, which may be departed from, but not that faith which works by love: here it intends a profession of faith, which being made, should be dropped by some; or rather the doctrine of faith, which some would embrace, and then err concerning, or entirely quit, and wholly apostatize from. And they are said to be some, and these many, as they are elsewhere represented, though not all; for the elect cannot be finally and totally deceived; the foundation of election stands sure amidst the greatest apostasy; and there are always a few names that are not defiled with corrupt principles and practices; Christ always had some witnesses for the truth in the darkest times: and now this defection was to be "in the latter times"; either of the apostolic age, which John, the last of the apostles, lived to see; and therefore he calls it the last time, or hour, in which were many antichrists, 1-John 2:18. And indeed in the Apostle Paul's time the mystery of iniquity began to work, which brought on this general defection; though here it has regard to some later times under the Gospel dispensation; to the time when the man of sin, and the son of perdition, was revealed, and when all the world wondered after the beast: and indeed, such will be the degeneracy in the last days of all, that when the son of man comes, as the grace, so the doctrine of faith will be scarcely to be found in the world: the means by which this apostasy will obtain and prevail will be through men's
giving heed to seducing spirits; either to doctrines which are of a deceiving nature; or to men who profess to have the Spirit of God, and have not, but are evil men and seducers, deceiving, and being deceived; that lie in wait to deceive, and handle the word of God deceitfully; and by attending on the ministry of such persons, through hearing them, and conversing with them, the defection was to begin and spread; and therefore such should be carefully avoided, and their ministry shunned; nor should they be received, nor bid God speed.
And doctrines of devils; such as are devised by devils, as all damnable doctrines be; and all lying ones, for the devil is the father of them; and as are all the false doctrines introduced by antichrist, for his coming was after the working of Satan; and particularly those doctrines of his concerning worshipping of angels, and saints departed, may be called the doctrines of devils, or of "demons"; being much the same with the demon worship among the Heathens, of which the devil was the inventor: unless by doctrines of devils should be meant the doctrines of men, who for their cunning and sophistry, for their lies and hypocrisy, for their malice, and murdering of the souls of men, are comparable to devils.

The Holy Spirit, both in the Old and the New Testament, spoke of a general turning from the faith of Christ, and the pure worship of God. This should come during the Christian dispensation, for those are called the latter days. False teachers forbid as evil what God has allowed, and command as a duty what he has left indifferent. We find exercise for watchfulness and self-denial, in attending to the requirements of God's law, without being tasked to imaginary duties, which reject what he has allowed. But nothing justifies an intemperate or improper use of things; and nothing will be good to us, unless we seek by prayer for the Lord's blessing upon it.

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, Daniel 7:25; Daniel 8:23, &c.; Daniel 11:30, as also on those of Jesus in the New Testament, Matthew 24:11-24), and also by Paul himself, 2-Thessalonians 2:3 (with whom accord 2-Peter 3:3; 1-John 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 (Acts 20:29): these are the forerunners of "the last days" (2-Timothy 3:1).
depart from the faith--The apostasy was to be within the Church, the faithful one becoming the harlot. In 2-Thessalonians 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] (2-Timothy 2:18). Apollonius TyanÃ&brvbr;us, a heretic, came to Ephesus in the lifetime of Timothy.
giving heed-- (1-Timothy 1:4; Titus 1:14).
seducing spirits--working in the heretical teachers. 1-John 4:2-3, 1-John 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." James 3:15, "wisdom . . . devilish"; 2-Corinthians 11:15, "Satan's ministers."

Now the Spirit speaketh expressly. In revelations made to Paul and other inspired men. See 2-Thessalonians 2:3.
In the latter times. In future times. How far away is not indicated.
Some shall depart from the faith. There shall be an apostasy. Compare 2-Thessalonians 2:3. Some of the marks of this apostasy are now given.
Giving heed to seducing spirits. The apostle seems to recognize a preternatural element which speaks by false prophets, in false utterances which claims to be from God. These seducing spirits might work through hierarchs, who claimed to speak for God, or through councils which claimed to make infallible utterances.
Doctrines of demons. Doctrines suggested by demons. The Greek daimonion, demon, not devil, always refers in the New Testament to an evil spirit.
Speaking lies through hypocrisy. Rather, "Some shall depart . . . through the hypocrisy of men, speaking lies." (See Revision).
Having their conscience. The liars just mentioned. The sensitiveness of their consciences is destroyed by the brand of the devil.
Forbidding to marry. Not long after Paul's time the superior holiness of the unmarried life began to be preached in the church, and this resulted at last in monasticism and a celibate clergy.
Commanding to abstain from meats. The ascetic practices which began to grow up in the church a little later extended to foods. To eat the least palatable food which would sustain life was counted a virtue. These ascetics generally forbade animal food, and some lived only on bread and water. These practices are still found among certain orders of the Latin and Eastern churches.
Which God hath created. The foods which God hath created are for use, to be eaten thankfully by those who know the truth, instead of having their minds darkened by delusions.

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.