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92 lines
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<p id="Chapter4" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 4
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<p id="a1Ti4_1"><a onclick="return mV('1Ti',4,'1-16');">1Ti 4:1-16</a>. PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM.
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<p>The "mystery of iniquity" here alluded to, and already working (<a onclick="return mV('2Th',2,7);">2Th 2:7</a>), stands opposed to the "mystery of godliness" just mentioned (<a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>).
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<p><b>1. Now</b>—<i>Greek,</i> "But." In contrast to the "mystery of godliness."
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<br><br><b>the Spirit</b>—speaking by the prophets in the Church (whose prophecies rested on those of the Old Testament, <a onclick="return mV('Dan',7,25);">Dan 7:25</a>; <a onclick="return mV('Dan',8,23);">8:23</a> , etc. <a onclick="return mV('Dan',11,30);">11:30</a>, as also on those of Jesus in the New Testament, <a onclick="return mV('Mat',24,'11-24');">Mat 24:11-24</a>), and also by Paul himself, <a onclick="return mV('2Th',2,3);">2Th 2:3</a> (with whom accord <a onclick="return mV('2Pe',3,3);">2Pe 3:3</a>; <a onclick="return mV('1Jo',2,18);">1Jo 2:18</a>; <a onclick="return mV('Jud',1,18);">Jude 1:18</a>).
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<br><br><b>expressly</b>—"in plain words." This shows that he refers to prophecies of the Spirit then lying before him.
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<br><br><b>in the latter times</b>—in the times <i>following upon the times in which he is now writing.</i> Not some remote future, but times <i>immediately subsequent,</i> the beginnings of the apostasy being already discernible (<a onclick="return mV('Act',20,29);">Act 20:29</a>): these are the forerunners of "the <i>last</i> days" (<a onclick="return mV('2Ti',3,1);">2Ti 3:1</a>).
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<br><br><b>depart from the faith</b>—The apostasy was to be within the Church, the faithful one becoming the harlot. In <a onclick="return mV('2Th',2,3);">2Th 2:3</a> (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] (<a onclick="return mV('2Ti',2,18);">2Ti 2:18</a>). Apollonius Tyanaeus, a heretic, came to Ephesus in the lifetime of Timothy.
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<br><br><b>giving heed</b>— (<a onclick="return mV('1Ti',1,4);">1Ti 1:4</a>; <a onclick="return mV('Tts',1,14);">Tts 1:14</a>).
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<br><br><b>seducing spirits</b>—working in the heretical teachers. <a onclick="return mV('1Jo',4,2,3,6);">1Jo 4:2-3, 6</a>, "the spirit of error," opposed to "the spirit of truth," "the Spirit" which "speaketh" in the true prophets against them.
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<br><br><b>doctrines of devils</b>—literally "teachings of (that is suggested by) demons." <a onclick="return mV('Jam',3,15);">Jam 3:15</a>, "wisdom...devilish"; <a onclick="return mV('2Cr',11,15);">2Cr 11:15</a>, "Satan's ministers."
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<p id="a1Ti4_2"><b>2.</b> Rather translate, "Through (literally, '<i>in</i>'; the element <i>in</i> which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means <i>through</i> which "some shall (be led to) depart from the faith," namely, the reigned sanctity of the seducers (compare "deceivers," <a onclick="return mV('Tts',1,10);">Tts 1:10</a>).
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<br><br><b>having their conscience seared</b>—<i>Greek,</i> "having <i>their own</i> conscience," etc., that is, not only "speaking lies" <i>to others,</i> but also having <i>their own</i> conscience seared. Professing to lead others to holiness, <i>their</i> own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As <i>faith</i> and a <i>good conscience</i> are joined (<a onclick="return mV('1Ti',1,5);">1Ti 1:5</a>); so <i>hypocrisy</i> (that is, <i>unbelief,</i> <a onclick="return mV('Mat',24,5, 51);">Mat 24:5, 51</a>; compare <a onclick="return mV('Luk',12,46);">Luk 12:46</a>) and a <i>bad conscience</i> here. THEODORET explains like <i>English Version,</i> "seared," as implying their extreme <i>insensibility;</i> the effect of cauterizing being to deaden sensation. The <i>Greek,</i> 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 <a onclick="return mV('Tts',1,15);">Tts 1:15</a>; <a onclick="return mV('Tts',3,11);">3:11</a>, "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 (<a onclick="return mV('2Ti',2,19);">2Ti 2:19</a>), so "a brand" in a bad sense. The image is taken from the branding of criminals.
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<p id="a1Ti4_3"><b>3.</b> Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (<a onclick="return mV('Tts',1,14,15);">Tts 1:14-15</a>) [WIESINGER]. By a spurious spiritualism (<a onclick="return mV('2Ti',2,18);">2Ti 2:18</a>), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. <a onclick="return mV('Mat',19,'10-12');">Mat 19:10-12</a> (compare <a onclick="return mV('1Cr',7,8,26,38);">1Cr 7:8, 26, 38</a>) gave a seeming handle to their "forbidding marriage" (contrast <a onclick="return mV('1Ti',5,14);">1Ti 5:14</a>); and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (compare <a onclick="return mV('Col',2,16,17,20,23);">Col 2:16-17, 20-23</a>). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast (<a onclick="return mV('Rev',17,3);">Rev 17:3</a>), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (<a onclick="return mV('1Ti',4,3);">1Ti 4:3</a>) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast (<a onclick="return mV('1Ti',6,20,21);">1Ti 6:20-21</a>; <a onclick="return mV('Col',2,8);">Col 2:8</a>; <a onclick="return mV('1Jo',4,'1-3');">1Jo 4:1-3</a>; <a onclick="return mV('Rev',13,'12-15');">Rev 13:12-15</a>). Austerity gained for them a show of sanctity while preaching false doctrine (<a onclick="return mV('Col',2,23);">Col 2:23</a>). EUSEBIUS [<i>Ecclesiastical History,</i> 4.29] quotes from IRENAEUS [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 (<a onclick="return mV('1Ti',6,20);">1Ti 6:20</a>; <a onclick="return mV('2Ti',2,17,18);">2Ti 2:17-18</a>).
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<br><br><b>to be received</b>—<i>Greek,</i> "to be partaken of."
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<br><br><b>of them</b>—literally, (created and designed) "<i>for</i> them," Though <i>all</i> (even the unbelieving, <a onclick="return mV('Psa',104,14);">Psa 104:14</a>; <a onclick="return mV('Mat',5,45);">Mat 5:45</a>) are partakers in these foods created by God, "they which believe" alone fulfil God's design in creation <i>by partaking of them with thanksgiving;</i> as opposed to those who <i>abstain</i> from them, or in partaking of them, do not do so <i>with thanksgiving.</i> The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (<a onclick="return mV('Tts',1,15);">Tts 1:15</a>). 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.
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<br><br><b>and know the truth</b>—explanatory and defining who are "they which believe." Translate as <i>Greek,</i> "and have <i>full</i> knowledge of the truth" (see on JFB for <a href="./Comm/jfb/Phl/Phl001.html#Php1_9">Php 1:9</a>). Thus he contradicts the assumption of superior <i>knowledge</i> and higher moral perfection, put forward by the heretics, on the ground of their abstinence from marriage and meats. "The <i>truth</i>" stands in opposition to their "<i>lies</i>" (<a onclick="return mV('1Ti',4,2);">1Ti 4:2</a>).
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<p id="a1Ti4_4"><b>4, 5.</b> Translate as <i>Greek,</i> "Because" (expressing a reason resting on an <i>objective fact;</i> or, as here, a Scripture quotation)—"For" (a reason resting on something <i>subjective</i> in <i>the writer's mind</i>).
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<br><br><b>every creature...good</b>— (<a onclick="return mV('Gen',1,31);">Gen 1:31</a>; <a onclick="return mV('Rom',14,14,20);">Rom 14:14, 20</a>). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (<a onclick="return mV('Act',10,'11-16');">Act 10:11-16</a>; <a onclick="return mV('1Cr',10,25,26);">1Cr 10:25-26</a>) 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.
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<br><br><b>if...with thanksgiving</b>—Meats, though pure in themselves, become impure by being received with an unthankful mind (<a onclick="return mV('Rom',14,6);">Rom 14:6</a>; <a onclick="return mV('Tts',1,15);">Tts 1:15</a>).
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<p id="a1Ti4_5"><b>5. sanctified</b>—"hallowed"; set apart as holy for the use of believing men: separated from "the creature," which is under <i>the bondage of vanity and corruption</i> (<a onclick="return mV('Rom',8,19);">Rom 8:19</a>, etc.). 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 <i>every</i> use of the creature, thanksgiving prayer has the same effect, and ought always to be used (<a onclick="return mV('1Cr',10,30,31);">1Cr 10:30-31</a>).
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<br><br><b>by the word of God and prayer</b>—that is, "by means of <i>intercessory</i> prayer" (so the <i>Greek</i>)—that is, <i>consecratory</i> prayer in behalf of "the creature" or food—that prayer mainly consisting of "the word of God." The <i>Apostolic Constitutions</i> [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 <i>their</i> inspired prayers (<a onclick="return mV('1Ki',17,1);">1Ki 17:1</a>); but as Paul speaks in general, including uninspired men's thanksgiving for meals, the "word of God" more probably refers to the <i>Scripture</i> words used in thanksgiving prayers.
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<p id="a1Ti4_6"><b>6. If thou put...in remembrance</b>—rather as <i>Greek,</i> "If thou <i>suggest</i> to (bring under the notice of) the brethren," etc.
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<br><br><b>these things</b>—namely, the truths stated in <a onclick="return mV('1Ti',4,4,5);">1Ti 4:4-5</a>, in opposition to the errors foretold, <a onclick="return mV('1Ti',4,'1-3');">1Ti 4:1-3</a> .
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<br><br><b>minister</b>—"servant."
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<br><br><b>nourished up</b>—The <i>Greek</i> is <i>present,</i> not <i>past:</i> "<i>continually being</i> nourished in" (<a onclick="return mV('2Ti',1,5);">2Ti 1:5</a>; <a onclick="return mV('2Ti',3,14,15);">3:14-15</a>).
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<br><br><b>the words of faith</b>—rather, "the words of <i>the</i> faith" (compare <a onclick="return mV('1Ti',4,12);">1Ti 4:12</a>).
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<br><br><b>good doctrine</b>—"the good <i>teaching.</i>" Explanatory of "the faith," in opposition to the "teachings of demons" (<i>English Version,</i> "doctrines of devils," <a onclick="return mV('1Ti',4,1);">1Ti 4:1</a>) which Timothy was to counteract. Compare "sound doctrine" (<a onclick="return mV('1Ti',1,10);">1Ti 1:10</a>; <a onclick="return mV('1Ti',6,3);">6:3</a>; <a onclick="return mV('Tts',1,9);">Tts 1:9</a>; <a onclick="return mV('Tts',2,1);">2:1</a>).
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<br><br><b>whereunto thou hast attained</b>—"the <i>course</i> of which thou hast <i>followed</i>"; hast <i>followed along</i> by tracing its course and accompanying it [ALFORD]. Thou hast begun to follow up [BENGEL]. The same <i>Greek</i> occurs, "thou hast fully known" (<a onclick="return mV('2Ti',3,10);">2Ti 3:10</a>), "having had perfect understanding" (<a onclick="return mV('Luk',1,3);">Luk 1:3</a>). It is an undesigned coincidence that the <i>Greek</i> verb is used only by Paul and <i>Paul's companion,</i> Luke.
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<p id="a1Ti4_7"><b>7. refuse</b>—reject, avoid, <i>have nothing to do with</i> (<a onclick="return mV('2Ti',2,23);">2Ti 2:23</a>; <a onclick="return mV('Tts',3,10);">Tts 3:10</a>).
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<br><br><b>old wives' fables</b>—anile myths (<a onclick="return mV('1Ti',1,4,9);">1Ti 1:4, 9</a>; <a onclick="return mV('Tts',1,14);">Tts 1:14</a>). They are "profane," because leading away from "godliness" or "piety" (<a onclick="return mV('1Ti',1,'4-7');">1Ti 1:4-7</a>; <a onclick="return mV('1Ti',6,'20);">6:20</a>; <a onclick="return mV('2Ti',2,16);">2Ti 2:16</a>; <a onclick="return mV('Tts',1,2);">Tts 1:1-2</a>).
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<br><br><b>exercise thyself</b>—literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (<a onclick="return mV('1Ti',4,3, 8);">1Ti 4:3, 8</a>; compare <a onclick="return mV('2Ti',2,22,23);">2Ti 2:22-23</a>; <a onclick="return mV('Hbr',5,14);">Hbr 5:14</a>; <a onclick="return mV('Hbr',12,11);">12:11</a>), but with a view to godliness or "piety" (<a onclick="return mV('1Ti',6,11,12);">1Ti 6:11-12</a>).
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<p id="a1Ti4_8"><b>8. profiteth little</b>—<i>Greek,</i> "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, <a onclick="return mV('Act',13,3);">Act 13:3</a>; <a onclick="return mV('1Cr',7,5,7);">1Cr 7:5,7</a>; <a onclick="return mV('1Cr',9,26,27);">9:26-27</a> (though in its degenerate form, asceticism, dwelling solely on what is outward, <a onclick="return mV('1Ti',4,3);">1Ti 4:3</a>, is not only not profitable but injurious). Timothy seems to have had a leaning to such outward self-discipline (compare <a onclick="return mV('1Ti',5,23);">1Ti 5:23</a>). Paul, therefore, while not disapproving of this in its due proportion and place, shows the vast superiority of <i>godliness</i> or <i>piety,</i> as being <i>profitable</i> not merely "to a small extent," but unto <i>all</i> 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 <i>piety</i> (which is 'profitable unto <i>all</i> things') wants nothing needed to his well-being, even though he be without those helps which, 'to a small extent,' <i>bodily exercise</i> furnishes" [CALVIN]. "<i>Piety,</i>" which is the <i>end</i> for which thou art to "exercise thyself" (<a onclick="return mV('1Ti',4,7);">1Ti 4:7</a>), is the essential thing: the means are secondary.
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<br><br><b>having promise,</b> etc.—Translate as <i>Greek,</i> "Having promise of life, that which now is, and that which is to come." "Life" in its truest and best sense now and hereafter (<a onclick="return mV('2Ti',1,1);">2Ti 1:1</a>). 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 (<a onclick="return mV('Mat',6,33);">Mat 6:33</a>; <a onclick="return mV('Mar',10,29,30);">Mar 10:29-30</a>). "Now in this time" (<a onclick="return mV('Psa',84,11);">Psa 84:11</a>; <a onclick="return mV('Psa',112,'1-10');">112:1-10</a>; <a onclick="return mV('Rom',8,28);">Rom 8:28</a>; <a onclick="return mV('1Cr',3,21,22);">1Cr 3:21-22</a>,, "<i>all</i> 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 (<a onclick="return mV('1Ti',6,6);">1Ti 6:6</a>; <a onclick="return mV('2Pe',1,3);">2Pe 1:3</a>). Compare Solomon's prayer and the answer (<a onclick="return mV('1Ki',3,'7-13');">1Ki 3:7-13</a>).
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<p id="a1Ti4_9"><b>9.</b> (<a onclick="return mV('1Ti',1,15);">1Ti 1:15</a>). This verse (<i>Greek</i>), "faithful is the saying, " etc. confirms the assertion as to the "promise" attached to "godliness," <a onclick="return mV('1Ti',4,8);">1Ti 4:8</a>, and forms a prefatory introduction to <a onclick="return mV('1Ti',4,10);">1Ti 4:10</a>, which is joined to <a onclick="return mV('1Ti',4,9);">1Ti 4:9</a> by "For." So <a onclick="return mV('2Ti',2,11);">2Ti 2:11</a>. Godly men seem to suffer loss as to this life: Paul hereby refutes the notion [BENGEL]. "God is the <i>Saviour</i> specially of those that believe" (<a onclick="return mV('1Ti',4,10);">1Ti 4:10</a>), both as to "the life that now is," and also as to "the life which is to come" (<a onclick="return mV('1Ti',4,8);">1Ti 4:8</a>).
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<p id="a1Ti4_10"><b>10. therefore</b>—<i>Greek,</i> "with a view to this." <i>The reason why</i> "we both ('both' is omitted in the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is <i>because</i> we have rested, and do rest our hope, on the living (and therefore, <i>life-giving,</i> <a onclick="return mV('1Ti',4,8);">1Ti 4:8</a>) God."
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<br><br><b>Saviour</b>—even in this life (<a onclick="return mV('1Ti',4,8);">1Ti 4:8</a>).
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<br><br><b>specially of those that believe</b>—Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (<a onclick="return mV('Mar',10,30);">Mar 10:30</a>, "a hundred fold now in this time...with persecutions"), much more the life to come. If God is in a sense "Saviour" of unbelievers (<a onclick="return mV('1Ti',2,4);">1Ti 2:4</a>, that is, is <i>willing</i> to be so <i>everlastingly,</i> and <i>is temporally here</i> their <i>Preserver</i> and <i>Benefactor</i>), much more of believers. He is the Saviour of all men <i>potentially</i> (<a onclick="return mV('1Ti',1,15);">1Ti 1:15</a>); of believers alone <i>effectually.</i>
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<p id="a1Ti4_11"><b>11.</b> These truths, to the exclusion of those useless and even injurious teachings (<a onclick="return mV('1Ti',4,'1-8');">1Ti 4:1-8</a>), while weighing well thyself, charge also upon others.
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<p id="a1Ti4_12"><b>12. Let no man despise thy youth</b>—Act so as to be respected in spite of thy youth (<a onclick="return mV('1Cr',16,11);">1Cr 16:11</a>; <a onclick="return mV('Tts',2,15);">Tts 2:15</a>); compare "youthful" as to Timothy (<a onclick="return mV('2Ti',2,22);">2Ti 2:22</a>). He was but a mere youth when he joined Paul (<a onclick="return mV('Act',16,'1-3');">Act 16:1-3</a>). 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" (<a onclick="return mV('1Ti',5,1);">1Ti 5:1</a>), and generally in respect to his duties in rebuking, exhorting, and ordaining (<a onclick="return mV('1Ti',3,1);">1Ti 3:1</a>), which ordinarily accord best with an elderly person (<a onclick="return mV('1Ti',5,19);">1Ti 5:19</a>).
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<br><br><b>be thou an example</b>—<i>Greek,</i> "<i>become a pattern</i>" (<a onclick="return mV('Tts',2,7);">Tts 2:7</a>); the true way of making men not to despise (slight, or disregard) thy youth.
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<br><br><b>in word</b>—in all that thou sayest in public and private.
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<br><br><b>conversation</b>—that is, "behavior" the <i>Old</i> English sense of the word.
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<br><br><b>in charity...faith</b>—the two cardinal principles of the Christian (<a onclick="return mV('Gal',5,6);">Gal 5:6</a>). The oldest manuscripts omit, "in spirit."
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<br><br><b>in purity</b>—simplicity of holy motive followed out in consistency of holy action [ALFORD] (<a onclick="return mV('1Ti',5,22);">1Ti 5:22</a>; <a onclick="return mV('2Cr',6,6);">2Cr 6:6</a>; <a onclick="return mV('Jam',3,17);">Jam 3:17</a>; <a onclick="return mV('Jam',4,8);">4:8</a>; <a onclick="return mV('1Pe',1,22);">1Pe 1:22</a>).
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<p id="a1Ti4_13"><b>13. Till I come</b>—when Timothy's commission would be superseded for the time by the presence of the apostle himself (<a onclick="return mV('1Ti',1,3);">1Ti 1:3</a>; <a onclick="return mV('1Ti',3,14);">3:14</a>;).
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<br><br><b>reading</b>—especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (<a onclick="return mV('Luk',4,'16-20');">Luk 4:16-20</a>; <a onclick="return mV('Act',13,15);">Act 13:15</a>; <a onclick="return mV('Act',15,21);">15:21</a>; <a onclick="return mV('2Cr',3,14);">2Cr 3:14</a>). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of <i>discerning spirits,</i> were from the first, according as they were written, read along with the Old Testament in the Church (<a onclick="return mV('1Th',5,21);">1Th 5:21, 27</a>; <a onclick="return mV('Col',4,16);">Col 4:16</a>), [JUSTIN MARTYR, <i>Apology,</i> 1.67]. I think that while <i>public reading</i> 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].
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<br><br><b>exhortation</b>—addressed to the feelings and will with a view to the regulation of the conduct.
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<br><br><b>doctrine</b>—<i>Greek</i> (ministerial), "teaching" or <i>instruction.</i> Addressed to the understanding, so as to impart knowledge (<a onclick="return mV('1Ti',6,2);">1Ti 6:2</a>; <a onclick="return mV('Rom',12,7,8);">Rom 12:7-8</a>). Whether in public or private, <i>exhortation</i> and <i>instruction</i> should be based on <i>Scripture reading.</i>
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<p id="a1Ti4_14"><b>14. Neglect not the gift</b>—by letting it lie unused. In <a onclick="return mV('2Ti',1,6);">2Ti 1:6</a> the gift is represented as a <i>spark</i> of the Spirit lying within him, and sure to smoulder by neglect, the <i>stirring up</i> or keeping in lively exercise of which depends on the will of him on whom it is bestowed (<a onclick="return mV('Mat',25,18,25,27,28);">Mat 25:18, 25, 27, 28</a>). The <i>charism</i> or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" (<a onclick="return mV('Eph',4,11);">Eph 4:11</a>; <a onclick="return mV('2Ti',4,5);">2Ti 4:5</a>), or perhaps <i>the gift of discerning spirits,</i> specially needed in his function of ordaining, as overseer [BISHOP HINDS].
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<br><br><b>given thee</b>—by God (<a onclick="return mV('1Cr',12,4,6);">1Cr 12:4, 6</a>).
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<br><br><b>by prophecy</b>—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 (<a onclick="return mV('1Ti',1,18);">1Ti 1:18</a>; <a onclick="return mV('Act',13,'1-3');">Act 13:1-3</a>).
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<br><br><b>with...laying on of...hands</b>—So in Joshua's case (<a onclick="return mV('Num',27,'18-20');">Num 27:18-20</a>; <a onclick="return mV('Deu',34,9);">Deu 34:9</a>). The gift was connected with the symbolical act of laying on hands. But the <i>Greek</i> "with" implies that the <i>presbyter's</i> laying on hands was the mere <i>accompaniment</i> of the conferring of the gift. "By" (<a onclick="return mV('2Ti',1,6);">2Ti 1:6</a>) implies that <i>Paul's</i> laying on his hands was the actual <i>instrument</i> of its being conferred.
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<br><br><b>of the presbytery</b>—In <a onclick="return mV('2Ti',1,6);">2Ti 1:6</a> the apostle mentions only <i>his own</i> 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 (<a onclick="return mV('1Pe',5,1);">1Pe 5:1</a>; <a onclick="return mV('2Jo',1,1);">2Jo 1:1</a>). The Jewish council was composed of the elders of the Church (the presbytery, <a onclick="return mV('Luk',22,66);">Luk 22:66</a>; <a onclick="return mV('Act',22,5);">Act 22:5</a>), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president (<a onclick="return mV('Act',15,16);">Act 15:16</a>). 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.
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<p id="a1Ti4_15"><b>15. Meditate</b>—<i>Greek,</i> "<i>Meditate</i> CAREFULLY <i>upon</i>" (<a onclick="return mV('Psa',1,2);">Psa 1:2</a>; <a onclick="return mV('Psa',119,15);">119:15</a>; compare "Isaac," <a onclick="return mV('Gen',24,63);">Gen 24:63</a>).
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<br><br><b>these things</b>— (<a onclick="return mV('1Ti',4,'12-14');">1Ti 4:12-14</a>). 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.
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<br><br><b>give thyself wholly to</b>—literally, "BE <i>in</i> these things"; let them engross thee wholly; be wholly absorbed in them. <i>Entire self-dedication,</i> 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.
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<br><br><b>profiting</b>—<i>Greek,</i> "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister (<a onclick="return mV('1Ti',4,12);">1Ti 4:12</a>).
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<br><br><b>may appear to all</b>—not for thy glory, but for the winning of souls (<a onclick="return mV('Mat',5,16);">Mat 5:16</a>).
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<p id="a1Ti4_16"><b>16. Take heed</b>—Give heed (<a onclick="return mV('Act',3,5);">Act 3:5</a>).
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<br><br><b>thyself, and...doctrine</b>—"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 <a onclick="return mV('1Ti',4,12);">1Ti 4:12</a>.
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<br><br><b>continue in them</b>— (<a onclick="return mV('2Ti',3,14);">2Ti 3:14</a>).
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<br><br><b>in doing this</b>—not "<i>by</i> doing this," as though he could save himself by works.
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<br><br><b>thou shalt...save thyself, and them that hear thee</b>— (<a onclick="return mV('Eze',33,9);">Eze 33:9</a>; <a onclick="return mV('Jam',5,20);">Jam 5:20</a>). 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."
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