1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
2 Speaking lies in hypocrisy; having their conscience seared with a hot iron;
3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
5 For it is sanctified by the word of God and prayer.
6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness.
8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
9 This is a faithful saying and worthy of all acceptation.
10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.
11 These things command and teach.
12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.
13 Till I come, give attendance to reading, to exhortation, to doctrine.
14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.
16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
1 Now G1161 the Spirit G4151 speaketh G3004 expressly, G4490 that G3754 in G1722 the latter G5306 times G2540 some G5100 shall depart from G868 the faith, G4102 giving heed G4337 to seducing G4108 spirits, G4151 and G2532 doctrines G1319 of devils; G1140
2 Speaking lies G5573 in G1722 hypocrisy; G5272 having G2743 their G2398 conscience G4893 seared with a hot iron; G2743
3 Forbidding G2967 to marry, G1060 and commanding to abstain from G567 meats, G1033 which G3739 God G2316 hath created G2936 to G1519 be received G3336 with G3326 thanksgiving G2169 of them which believe G4103 and G2532 know G1921 the truth. G225
4 For G3754 every G3956 creature G2938 of God G2316 is good, G2570 and G2532 nothing G3762 to be refused, G579 if it be received G2983 with G3326 thanksgiving: G2169
5 For G1063 it is sanctified G37 by G1223 the word G3056 of God G2316 and G2532 prayer. G1783
6 If thou put G5294 the brethren G80 in remembrance G5294 of these things, G5023 thou shalt be G2071 a good G2570 minister G1249 of Jesus G2424 Christ, G5547 nourished up G1789 in the words G3056 of faith G4102 and G2532 of good G2570 doctrine, G1319 whereunto G3739 thou hast attained. G3877
7 But G1161 refuse G3868 profane G952 and G2532 old wives' G1126 fables, G3454 and G1161 exercise G1128 thyself G4572 rather unto G4314 godliness. G2150
8 For G1063 bodily G4984 exercise G1129 profiteth G2076 little: G4314 G3641 but G1161 godliness G2150 is G2076 profitable G5624 unto G4314 all things, G3956 having G2192 promise G1860 of the life G2222 that now is, G3568 and G2532 of that which is to come. G3195
9 This is a faithful G4103 saying G3056 and G2532 worthy G514 of all G3956 acceptation. G594
10 For G1063 therefore G1519 G5124 we G2872 both G2532 labour G2872 and G2532 suffer reproach, G3679 because G3754 we trust G1679 in G1909 the living G2198 God, G2316 who G3739 is G2076 the Saviour G4990 of all G3956 men, G444 specially G3122 of those that believe. G4103
11 These things G5023 command G3853 and G2532 teach. G1321
12 Let G2706 no man G3367 despise G2706 thy G4675 youth; G3503 but G235 be thou G1096 an example G5179 of the believers, G4103 in G1722 word, G3056 in G1722 conversation, G391 in G1722 charity, G26 in G1722 spirit, G4151 in G1722 faith, G4102 in G1722 purity. G47
13 Till G2193 I come, G2064 give attendance G4337 to reading, G320 to exhortation, G3874 to doctrine. G1319
14 Neglect G272 not G3361 the gift G5486 that is in G1722 thee, G4671 which G3739 was given G1325 thee G4671 by G1223 prophecy, G4394 with G3326 the laying on G1936 of the hands G5495 of the presbytery. G4244
15 Meditate upon G3191 these things; G5023 give thyself G2468 wholly to G1722 them; G5125 that G2443 thy G4675 profiting G4297 may G5600 appear G5318 to G1722 all. G3956
16 Take heed G1907 unto thyself, G4572 and G2532 unto the doctrine; G1319 continue G1961 in them: G846 for G1063 in doing G4160 this G5124 thou shalt G4982 both G2532 save G4982 thyself, G4572 and G2532 them that hear G191 thee. G4675
1 But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons,
2 through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron;
3 forbidding to marry, `and commanding' to abstain from meats, which God created to be received with thanksgiving by them that believe and know the truth.
4 For every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving:
5 for it is sanctified through the word of God and prayer.
6 If thou put the brethren in mind of these things, thou shalt be a good minister of Christ Jesus, nourished in the words of the faith, and of the good doctrine which thou hast followed `until now':
7 but refuse profane and old wives' fables. And exercise thyself unto godliness:
8 for bodily exercise is profitable for a little; but godliness is profitable for all things, having promise of the life which now is, and of that which is to come.
9 Faithful is the saying, and worthy of all acceptation.
10 For to this end we labor and strive, because we have our hope set on the living God, who is the Saviour of all men, specially of them that believe.
11 These things command and teach.
12 Let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity.
13 Till I come, give heed to reading, to exhortation, to teaching.
14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
15 Be diligent in these things; give thyself wholly to them; that thy progress may be manifest unto all.
16 Take heed to thyself, and to thy teaching. Continue in these things; for in doing this thou shalt save both thyself and them that hear thee.
1 And the Spirit expressly speaketh, that in latter times shall certain fall away from the faith, giving heed to seducing spirits and teachings of demons,
2 in hypocrisy speaking lies, being seared in their own conscience,
3 forbidding to marry -- to abstain from meats that God created to be received with thanksgiving by those believing and acknowledging the truth,
4 because every creature of God `is' good, and nothing `is' to be rejected, with thanksgiving being received,
5 for it is sanctified through the word of God and intercession.
6 These things placing before the brethren, thou shalt be a good ministrant of Jesus Christ, being nourished by the words of the faith, and of the good teaching, which thou didst follow after,
7 and the profane and old women's fables reject thou, and exercise thyself unto piety,
8 for the bodily exercise is unto little profit, and the piety is to all things profitable, a promise having of the life that now is, and of that which is coming;
9 stedfast `is' the word, and of all acceptation worthy;
10 for for this we both labour and are reproached, because we hope on the living God, who is Saviour of all men -- especially of those believing.
11 Charge these things, and teach;
12 let no one despise thy youth, but a pattern become thou of those believing in word, in behaviour, in love, in spirit, in faith, in purity;
13 till I come, give heed to the reading, to the exhortation, to the teaching;
14 be not careless of the gift in thee, that was given thee through prophecy, with laying on of the hands of the eldership;
15 of these things be careful; in these things be, that thy advancement may be manifest in all things;
16 take heed to thyself, and to the teaching; remain in them, for this thing doing, both thyself thou shalt save, and those hearing thee.
1 But the Spirit speaks expressly, that in latter times some shall apostatise from the faith, giving their mind to deceiving spirits and teachings of demons
2 speaking lies in hypocrisy, cauterised as to their own conscience,
3 forbidding to marry, [bidding] to abstain from meats, which God has created for receiving with thanksgiving for them who are faithful and know the truth.
4 For every creature of God [is] good, and nothing [is] to be rejected, being received with thanksgiving;
5 for it is sanctified by God's word and freely addressing [him].
6 Laying these things before the brethren, thou wilt be a good minister of Christ Jesus, nourished with the words of the faith and of the good teaching which thou hast fully followed up.
7 But profane and old wives' fables avoid, but exercise thyself unto piety;
8 for bodily exercise is profitable for a little, but piety is profitable for everything, having promise of life, of the present one, and of that to come.
9 The word [is] faithful and worthy of all acceptation;
10 for, for this we labour and suffer reproach, because we hope in a living God, who is preserver of all men, specially of those that believe.
11 Enjoin and teach these things.
12 Let no one despise thy youth, but be a model of the believers, in word, in conduct, in love, in faith, in purity.
13 Till I come, give thyself to reading, to exhortation, to teaching.
14 Be not negligent of the gift [that is] in thee, which has been given to thee through prophecy, with imposition of the hands of the elderhood.
15 Occupy thyself with these things; be wholly in them, that thy progress may be manifest to all.
16 Give heed to thyself and to the teaching; continue in them; for, doing this, thou shalt save both thyself and those that hear thee.
1 But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons,
2 through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron;
3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
4 For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving.
5 For it is sanctified through the word of God and prayer.
6 If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith, and of the good doctrine which you have followed.
7 But refuse profane and old wives' fables. Exercise yourself toward godliness.
8 For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come.
9 This saying is faithful and worthy of all acceptance.
10 For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe.
11 Command and teach these things.
12 Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity.
13 Until I come, pay attention to reading, to exhortation, and to teaching.
14 Don't neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders.
15 Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all.
16 Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you.
1 But the Spirit says clearly that in later times some will be turned away from the faith, giving their minds to spirits of deceit, and the teachings of evil spirits,
2 Through the false ways of men whose words are untrue, whose hearts are burned as with a heated iron;
3 Who keep men from being married and from taking food which God made to be taken with praise by those who have faith and true knowledge.
4 Because everything which God has made is good, and nothing is evil, if it is taken with praise:
5 For it is made holy by the word of God and by prayer.
6 If you keep these things before the minds of the brothers, you will be a good servant of Christ Jesus, trained in the words of the faith and of the right teaching which has been your guide:
7 But have nothing to do with unclean and foolish stories. Give yourself training in religion:
8 For the training of the body is of profit for a little, but religion is of profit in every way, giving hope for the life which now is, and for that which is to come.
9 This is a true saying, in which all may put their faith.
10 And this is the purpose of all our work and our fighting, because our hope is in the living God, who is the Saviour of all men, and specially of those who have faith.
11 Let these be your orders and your teaching.
12 Let no one make little of you because you are young, but be an example to the church in word, in behaviour, in love, in faith, in holy living.
13 Till I come, give attention to the reading of the holy Writings, to comforting the saints, and to teaching.
14 Make use of that grace in you, which was given to you by the word of the prophets, when the rulers of the church put their hands on you.
15 Have a care for these things; give yourself to them with all your heart, so that all may see how you go forward.
16 Give attention to yourself and your teaching. Go on in these things; for in doing so you will get salvation for yourself and for those who give hearing to you.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Timothy 4
Commentary on 1 Timothy 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
1Ti 4:1-16. Prediction of a Coming Departure from the Faith: Timothy's Duty as to It: General Directions to Him.
The "mystery of iniquity" here alluded to, and already working (2Th 2:7), stands opposed to the "mystery of godliness" just mentioned (1Ti 3:16).
1. 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, Da 7:25; 8:23, &c.; 11:30, as also on those of Jesus in the New Testament, Mt 24:11-24), and also by Paul himself, 2Th 2:3 (with whom accord 2Pe 3:3; 1Jo 2:18; Jude 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 (Ac 20:29): these are the forerunners of "the last days" (2Ti 3:1).
depart from the faith—The apostasy was to be within the Church, the faithful one becoming the harlot. In 2Th 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] (2Ti 2:18). Apollonius Tyanæus, a heretic, came to Ephesus in the lifetime of Timothy.
giving heed—(1Ti 1:4; Tit 1:14).
seducing spirits—working in the heretical teachers. 1Jo 4:2, 3, 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." Jas 3:15, "wisdom … devilish"; 2Co 11:15, "Satan's ministers."
2. Rather translate, "Through (literally, 'in'; the element in which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means through which "some shall (be led to) depart from the faith," namely, the reigned sanctity of the seducers (compare "deceivers," Tit 1:10).
having their conscience seared—Greek, "having their own conscience," &c., that is, not only "speaking lies" to others, but also having their own conscience seared. Professing to lead others to holiness, their own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As faith and a good conscience are joined (1Ti 1:5); so hypocrisy (that is, unbelief, Mt 24:5, 51; compare Lu 12:46) and a bad conscience here. Theodoret explains like English Version, "seared," as implying their extreme insensibility; the effect of cauterizing being to deaden sensation. The Greek, however, primarily means "branded" with the consciousness of crimes committed against their better knowledge and conscience, like so many scars burnt in by a branding iron: Compare Tit 1:15; 3:11, "condemned of himself." They are conscious of the brand within, and yet with a hypocritical show of sanctity, they strive to seduce others. As "a seal" is used in a good sense (2Ti 2:19), so "a brand" in a bad sense. The image is taken from the branding of criminals.
3. Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (Tit 1:14, 15) [Wiesinger]. By a spurious spiritualism (2Ti 2:18), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. Mt 19:10-12 (compare 1Co 7:8, 26, 38) gave a seeming handle to their "forbidding marriage" (contrast 1Ti 5:14); and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (compare Col 2:16, 17, 20-23). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast (Re 17:3), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (1Ti 4:3) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast (1Ti 6:20, 21; Col 2:8; 1Jo 4:1-3; Re 13:12-15). Austerity gained for them a show of sanctity while preaching false doctrine (Col 2:23). Eusebius [Ecclesiastical History, 4.29] quotes from Irenæus [1.28] a statement that Saturninus, Marcion, and the Encratites preached abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of which already were being sown (1Ti 6:20; 2Ti 2:17, 18).
to be received—Greek, "to be partaken of."
of them—literally, (created and designed) "for them," Though all (even the unbelieving, Ps 104:14; Mt 5:45) are partakers in these foods created by God, "they which believe" alone fulfil God's design in creation by partaking of them with thanksgiving; as opposed to those who abstain from them, or in partaking of them, do not do so with thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (Tit 1:15). The children of God alone "inherit the earth"; for obedience is the necessary qualification (as it was in the original grant of the earth to Adam), which they alone possess.
and know the truth—explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on Php 1:9). Thus he contradicts the assumption of superior knowledge and higher moral perfection, put forward by the heretics, on the ground of their abstinence from marriage and meats. "The truth" stands in opposition to their "lies" (1Ti 4:2).
4, 5. Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)—"For" (a reason resting on something subjective in the writer's mind).
every creature … good—(Ge 1:31; Ro 14:14, 20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (Ac 10:11-16; 1Co 10:25, 26) was the starting-point of the error as to meats: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain.
if … with thanksgiving—Meats, though pure in themselves, become impure by being received with an unthankful mind (Ro 14:6; Tit 1:15).
5. sanctified—"hallowed"; set apart as holy for the use of believing men: separated from "the creature," which is under the bondage of vanity and corruption (Ro 8:19, &c.). Just as in the Lord's Supper, the thanksgiving prayer sanctifies the elements, separating them from their naturally alien position in relation to the spiritual world, and transferring them to their true relation to the new life. So in every use of the creature, thanksgiving prayer has the same effect, and ought always to be used (1Co 10:30, 31).
by the word of God and prayer—that is, "by means of intercessory prayer" (so the Greek)—that is, consecratory prayer in behalf of "the creature" or food—that prayer mainly consisting of "the word of God." The Apostolic Constitutions [7.49], give this ancient grace, almost wholly consisting of Scripture, "Blessed art thou, O Lord, who feedest me from my youth, who givest food to all flesh: Fill our hearts with joy and gladness, that we, having all sufficiency, may abound unto every good work in Christ Jesus our Lord, through whom glory, honour, and might, be to thee for ever. Amen." In the case of inspired men, "the word of God" would refer to their inspired prayers (1Ki 17:1); but as Paul speaks in general, including uninspired men's thanksgiving for meals, the "word of God" more probably refers to the Scripture words used in thanksgiving prayers.
6. If thou put … in remembrance—rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c.
these things—namely, the truths stated in 1Ti 4:4, 5, in opposition to the errors foretold, 1Ti 4:1-3.
minister—"servant."
nourished up—The Greek is present, not past: "continually being nourished in" (2Ti 1:5; 3:14, 15).
the words of faith—rather, "the words of the faith" (compare 1Ti 4:12).
good doctrine—"the good teaching." Explanatory of "the faith," in opposition to the "teachings of demons" (English Version, "doctrines of devils," 1Ti 4:1) which Timothy was to counteract. Compare "sound doctrine" (1Ti 1:10; 6:3; Tit 1:9; 2:1).
whereunto thou hast attained—"the course of which thou hast followed"; hast followed along by tracing its course and accompanying it [Alford]. Thou hast begun to follow up [Bengel]. The same Greek occurs, "thou hast fully known" (2Ti 3:10), "having had perfect understanding" (Lu 1:3). It is an undesigned coincidence that the Greek verb is used only by Paul and Paul's companion, Luke.
7. refuse—reject, avoid, have nothing to do with (2Ti 2:23; Tit 3:10).
old wives' fables—anile myths (1Ti 1:4, 9; Tit 1:14). They are "profane," because leading away from "godliness" or "piety" (1Ti 1:4-7; 6:20; 2Ti 2:16; Tit 1:1, 2).
exercise thyself—literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (1Ti 4:3, 8; compare 2Ti 2:22, 23; Heb 5:14; 12:11), but with a view to godliness or "piety" (1Ti 6:11, 12).
8. profiteth little—Greek, "profiteth to (but) a small extent." Paul does not deny that fasting and abstinence from conjugal intercourse for a time, with a view to reaching the inward man through the outward, do profit somewhat, Ac 13:3; 1Co 7:5, 7; 9:26, 27 (though in its degenerate form, asceticism, dwelling solely on what is outward, 1Ti 4:3, is not only not profitable but injurious). Timothy seems to have had a leaning to such outward self-discipline (compare 1Ti 5:23). Paul, therefore, while not disapproving of this in its due proportion and place, shows the vast superiority of godliness or piety, as being profitable not merely "to a small extent," but unto all things; for, having its seat within, it extends thence to the whole outward life of a man. Not unto one portion only of his being, but to every portion of it, bodily and spiritual, temporal and eternal [Alford]. "He who has piety (which is 'profitable unto all things') wants nothing needed to his well-being, even though he be without those helps which, 'to a small extent,' bodily exercise furnishes" [Calvin]. "Piety," which is the end for which thou art to "exercise thyself" (1Ti 4:7), is the essential thing: the means are secondary.
having promise, &c.—Translate as Greek, "Having promise of life, that which now is, and that which is to come." "Life" in its truest and best sense now and hereafter (2Ti 1:1). Length of life now so far as it is really good for the believer; life in its truest enjoyments and employments now, and life blessed and eternal hereafter (Mt 6:33; Mr 10:29, 30). "Now in this time" (Ps 84:11; 112:1-10; Ro 8:28; 1Co 3:21, 22, "all things are yours … the world, life … things present, things to come"). Christianity, which seems to aim only at our happiness hereafter, effectually promotes it here (1Ti 6:6; 2Pe 1:3). Compare Solomon's prayer and the answer (1Ki 3:7-13).
9. (1Ti 1:15). This verse (Greek), "faithful is the saying, " &c. confirms the assertion as to the "promise" attached to "godliness," 1Ti 4:8, and forms a prefatory introduction to 1Ti 4:10, which is joined to 1Ti 4:9 by "For." So 2Ti 2:11. Godly men seem to suffer loss as to this life: Paul hereby refutes the notion [Bengel]. "God is the Saviour specially of those that believe" (1Ti 4:10), both as to "the life that now is," and also as to "the life which is to come" (1Ti 4:8).
10. therefore—Greek, "with a view to this." The reason why "we both ('both' is omitted in the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving, 1Ti 4:8) God."
Saviour—even in this life (1Ti 4:8).
specially of those that believe—Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (Mr 10:30, "a hundred fold now in this time … with persecutions"), much more the life to come. If God is in a sense "Saviour" of unbelievers (1Ti 2:4, that is, is willing to be so everlastingly, and is temporally here their Preserver and Benefactor), much more of believers. He is the Saviour of all men potentially (1Ti 1:15); of believers alone effectually.
11. These truths, to the exclusion of those useless and even injurious teachings (1Ti 4:1-8), while weighing well thyself, charge also upon others.
12. Let no man despise thy youth—Act so as to be respected in spite of thy youth (1Co 16:11; Tit 2:15); compare "youthful" as to Timothy (2Ti 2:22). He was but a mere youth when he joined Paul (Ac 16:1-3). Eleven years had elapsed since then to the time subsequent to Paul's first imprisonment. He was, therefore, still young; especially in comparison with Paul, whose place he was filling; also in relation to elderly presbyters whom he should "entreat as a father" (1Ti 5:1), and generally in respect to his duties in rebuking, exhorting, and ordaining (1Ti 3:1), which ordinarily accord best with an elderly person (1Ti 5:19).
be thou an example—Greek, "become a pattern" (Tit 2:7); the true way of making men not to despise (slight, or disregard) thy youth.
in word—in all that thou sayest in public and private.
conversation—that is, "behavior" the Old English sense of the word.
in charity … faith—the two cardinal principles of the Christian (Ga 5:6). The oldest manuscripts omit, "in spirit."
in purity—simplicity of holy motive followed out in consistency of holy action [Alford] (1Ti 5:22; 2Co 6:6; Jas 3:17; 4:8; 1Pe 1:22).
13. Till I come—when Timothy's commission would be superseded for the time by the presence of the apostle himself (1Ti 1:3; 3:14).
reading—especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Lu 4:16-20; Ac 13:15; 15:21; 2Co 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (1Th 5:21, 27; Col 4:16), [Justin Martyr, Apology, 1.67]. I think that while public reading is the prominent thought, the Spirit intended also to teach that Scripture reading in private should be "the fountain of all wisdom from which pastors ought to draw whatever they bring before their flock" [Alford].
exhortation—addressed to the feelings and will with a view to the regulation of the conduct.
doctrine—Greek (ministerial), "teaching" or instruction. Addressed to the understanding, so as to impart knowledge (1Ti 6:2; Ro 12:7, 8). Whether in public or private, exhortation and instruction should be based on Scripture reading.
14. Neglect not the gift—by letting it lie unused. In 2Ti 1:6 the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of which depends on the will of him on whom it is bestowed (Mt 25:18, 25, 27, 28). The charism or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" (Eph 4:11; 2Ti 4:5), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [Bishop Hinds].
given thee—by God (1Co 12:4, 6).
by prophecy—that is, by the Holy Spirit, at his general ordination, or else consecration, to the special see of Ephesus, speaking through the prophets God's will to give him the graces needed to qualify him for his work (1Ti 1:18; Ac 13:1-3).
with … laying on of … hands—So in Joshua's case (Nu 27:18-20; De 34:9). The gift was connected with the symbolical act of laying on hands. But the Greek "with" implies that the presbyter's laying on hands was the mere accompaniment of the conferring of the gift. "By" (2Ti 1:6) implies that Paul's laying on his hands was the actual instrument of its being conferred.
of the presbytery—In 2Ti 1:6 the apostle mentions only his own laying on of hands. But there his aim is to remind Timothy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighboring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself (1Pe 5:1; 2Jo 1). The Jewish council was composed of the elders of the Church (the presbytery, Lu 22:66; Ac 22:5), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president (Ac 15:16). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representative, and in the name of the whole presbytery [Vitringa]. So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands.
15. Meditate—Greek, "Meditate CAREFULLY upon" (Ps 1:2; 119:15; compare "Isaac," Ge 24:63).
these things—(1Ti 4:12-14). As food would not nourish without digestion, which assimilates the food to the substance of the body, so spiritual food, in order to benefit us, needs to be appropriated by prayerful meditation.
give thyself wholly to—literally, "BE in these things"; let them engross thee wholly; be wholly absorbed in them. Entire self-dedication, as in other pursuits, so especially in religion, is the secret of proficiency. There are changes as to all other studies, fashionable to-day, out of fashion to-morrow; this study alone is never obsolete, and when made the all-engrossing aim sanctifies all other studies. The exercise of the ministry threatens the spirit of the ministry, unless it be sustained within. The minister must be first his own scholar before he can be another's teacher.
profiting—Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister (1Ti 4:12).
may appear to all—not for thy glory, but for the winning of souls (Mt 5:16).
16. Take heed—Give heed (Ac 3:5).
thyself, and … doctrine—"and unto thy teaching." The two requisites of a good pastor: His teaching will be of no avail unless his own life accord with it; and his own purity of life is not enough unless he be diligent in teaching [Calvin]. This verse is a summary of 1Ti 4:12.
continue in them—(2Ti 3:14).
in doing this—not "by doing this," as though he could save himself by works.
thou shalt … save thyself, and them that hear thee—(Eze 33:9; Jas 5:20). In performing faithfully his duty to others, the minister is promoting his own salvation. Indeed he cannot "give heed unto the teaching" of others, unless he be at the same time "giving heed unto himself."