I Timothy Chapter 4
I Tim 4:1 Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, (KJV Version)
4:1 But the [Holy] Spirit explicitly and unmistakably declares that in later times some will turn away from the faith, paying attention instead to deceitful and seductive spirits and doctrines of demons, (Amplified Bible)
A. 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; 1Jn_2:18; Rev_20:1-15. From 2Th_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. (Barnes)
B. Speaketh expressly - In express words, ???t??? re¯to¯s. 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. (Barnes)
C. I therefore think these words were, for the greater solemnity and certainty, pronounced by the Spirit in the apostle’s hearing, after he had finished the preceding passage.” But the apostle might mean, that the Holy Spirit had revealed this, not only to him, but also to other contemporary prophets. (Benson)
D. Latter times—the time from Pentecost until the second coming of Jesus. (Mike Mazzalongo)
E. depart from the faith – “Depart” -- a?f?´st?µ?-- aphiste¯mi -- af-is'-tay-mee From Strong’s G575 and G2476; to remove, that is, (actively) instigate to revolt; usually (reflexively) to desist, desert, etc.: - depart, draw (fall) away, refrain, withdraw self. Total KJV occurrences: 15
F. “Depart” -- a?f?´st?µ? -- aphiste¯mi Thayer Definition:
a. to make stand off, cause to withdraw, to remove
i. 1a) to excite to revolt
b. to stand off, to stand aloof
i. to go away, to depart from anyone
ii. to desert, withdraw from one
iii. to fall away, become faithless
iv. to shun, flee from
v. to cease to vex one
vi. to withdraw one’s self from, to fall away
vii. to keep one’s self from, absent one’s self from
c. Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G575 & G2476
G. As we have already seen, these heretics were Gnostics; and the essence of Gnosticism was that spirit is altogether good and matter is altogether evil. (Albert Barnes)
H. If this be the true construction, then it will mean that those who departed from the faith did it “by” or “through” the hypocritical teachings of those who spoke lies. Or who knew that they were inculcating falsehoods; of those whose conscience is seared; of those who forbade to marry, etc. The meaning then will be, “In the last days certain persons will depart from the faith of the gospel. This apostasy will essentially consist in their giving heed to spirits that lead to error, and in embracing corrupt and erroneous views on demonology, of in reference to invisible beings between us and God. (Barnes)
I. “demon” -- ?a?µ?´???? – daimonion -- dahee-mon'-ee-on Thayer Definition:
a. 1) the divine power, deity, divinity
b. 2) a spirit, a being inferior to God, superior to men
c. 3) evil spirits or the messengers and ministers of the devil Part of Speech: noun neuter
A Related Word by Thayer’s/Strong’s Number: neuter of a derivative of G1142
J. The mission of the leaders that have been described in previous chapters are to protect the preaching of the gospel. Heresies always begin with the idea that Jesus isn’t really who he said He was, or were not saved in the way that the gospel says we are saved. (Mike Mazzalongo)
K. Acts 20:28-30 28 “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” 29 “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.” 30 “Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.”
L. “perverse” – d?ast?e´f? -- diastrepho¯ -- dee-as-tref'-o From Strong’s G1223 and G4762; to distort, that is, (figuratively) misinterpret, or (morally) corrupt: - perverse (-rt), turn away. Total KJV occurrences: 7
M. “perverse” -- ??ast?e´f? -- diastrepho¯ Thayer Definition:
a. 1) to distort, turn aside
i. 1a) to oppose, plot against the saving purposes and plans of God
b. 2) to turn aside from the right path, to pervert, corrupt Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G1223 and G4762
I Tim 4:2 speaking lies in hypocrisy, having their own conscience seared with a hot iron,
4:2 [misled] by the hypocrisy of liars whose consciences are seared as with a branding iron [leaving them incapable of ethical functioning],
A. speaking lies – ?e?d???´??? – pseudologos -- psyoo-dol-og'-os From Strong’s G5571 and G3004; mendacious, that is, promulgating (promote or make widely known) erroneous Christian doctrine: - speaking lies. Total KJV occurrences: 1
B. “hypocrisy” -- ??p?´???s?? – hupokrisis -- hoop-ok'-ree-sis From Strong’s G5271; acting under a feigned part; that is, (figuratively) deceit (“hypocrisy”): - condemnation, dissimulation, hypocrisy. Total KJV occurrences: 7
C. “hypocrisy” -- ??p?´???s?? -- hupokrisis Thayer Definition:
a. 1) an answering
b. 2) an answer
c. 3) the acting of a stage player
d. 4) dissimulation, hypocrisy Part of Speech: noun feminine A Related Word by Thayer’s/Strong’s Number: from G5271
D. speaking lies in hypocrisy] Rather, as R.V. through the hypocrisy of men that speak lies, that is, the ‘false prophets,’ ‘many of whom,’ we read, by the time of the writing of 1 John 4:1, ‘are gone out into the world’ as the scene of their activity; cf. Westcott’s note there. ‘The words point, as it appears, to the great outbreak of the Gentile pseudo-Christianity which is vaguely spoken of as Gnosticism, the endeavor to separate the ideas of the Faith from the facts of the historic Redemption.’ (Cambridge Bible)
E. Example: The Catholic Church -- In regard to the applicability of this to the ministers of the Papal communion, and the question whether they teach what they know to be false, we may observe:
a. (1) that many of them are men of eminent learning, and there can be no reason to doubt that they Know that many of the Catholic legends are false, and many of the doctrines of their faith contrary to the Bible. (Albert Barnes)
b. (2) not a few of the things in that communion must be known by them to be false, though not known to be so by the people. Such are all the pretended miracles performed by the relics of the saints; the liquefying of the blood of Januarius, etc. As the working of these tricks depends wholly on the priesthood, they must know that they are "speaking lies in hypocrisy." (A. B.)
c. (3) the matter of fact seems to be, that when young men who have been trained in the Catholic Church, first turn their attention to the ministry, they are sincere. They have not yet been made acquainted with the "mysteries of iniquity" in the communion in which they have been trained, and they do not suspect the deceptions that are practiced there. When they pass through their course of study, however, and become acquainted with the arts and devices on which the fabric rests, and with the scandalous lives of many of the clergy, they are shocked to find how corrupt and false the whole system is. But they are now committed. They have devoted their lives to this profession. They are trained now to this system of imposture, and they must continue to practice and perpetuate the fraud, or abandon the church, and subject themselves to all the civil and ecclesiastical disabilities which would now follow if they were to leave and reveal all its frauds and impostures. (A. B.)
F. “seared with a hot iron” – ?a?t???a´?? -- kaute¯riazo¯ -- kow-tay-ree-ad'-zo From a derivative of Strong’s G2545; to brand (“cauterize”), that is, (by implication) to render unsensitive (figuratively): - sear with a hot iron. Total KJV occurrences: 1
G. “seared with a hot iron” – ?a?t???a´?? -- kaute¯riazo¯ Thayer Definition:
a. 1) to mark by branding, to brand, branded with their own consciences
i. 1a) whose souls are branded with the marks of sin
ii. 1b) who carry about with them the perpetual consciousness of sin
b. 2) seared
c. 3) in a medical sense, to cauterize, remover by cautery Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from a derivative of G2545
H. The word seared means "cauterized." Just as a person's flesh can be "branded" so that it becomes hard and without feeling, so a person's conscience can be deadened. Whenever we affirm with our lips something that we deny with our lives (whether people know it or not), we deaden our consciences just a little more. Jesus made it clear that it is not religious talk or even performing miracles that qualifies a person for heaven, but doing God's will in everyday life (Matt. 7:21-29). An apostate is not just wrong doctrinally; he is wrong morally. His personal life became wrong before his doctrines were changed. In fact, it is likely that he changed his teachings so that he could continue his sinful living and pacify his conscience. Believing and behaving always go together. (Warren Wiersbe)
I. Having their conscience seared with a hot iron - The allusion here is doubtless to the effect of applying a hot iron to the skin. The cauterized part becomes rigid and hard and is dead to sensibility. So with the conscience of those referred to. It has the same relation to a conscience that is sensitive and quick in its decisions, that a cauterized part of the body has to a thin, delicate, and sensitive skin. Such a conscience exists in a mind that will practice delusion without concern; that will carry on a vast system of fraud without wincing; that will incarcerate, scourge, or burn the innocent without compassion; and that will practice gross enormities, and indulge in sensual gratifications under the mask of piety. While there are many eminent exceptions to an application of this to the Papal communion, yet this description will apply better to the Roman priesthood in the time of Luther - and in many other periods of the world - than to any other "body of men" that ever lived. (Barnes)
J. An apostate is not just wrong doctrinally; he is wrong morally; His personal life became wrong before his doctrines were changed. (Chuck Missler)
I Tim 4:3 forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
4:3 who forbid marriage and advocate abstaining from [certain kinds of] foods which God has created to be gratefully shared by those who believe and have [a clear] knowledge of the truth
A. “forbidding” – ????´? -- ko¯luo¯ -- ko-loo'-o From the base of G2849; to estop, that is, prevent (by word or act): - forbid, hinder, keep from, let, not suffer, withstand. Total KJV occurrences: 23
B. Forbidding to marry.—This strange and unnatural “counsel of perfection,” St. Paul, thinking and writing in the Spirit, looked forward to as a perilous delusion which would, as time went on, grow into the impious dogma of certain of the great Gnostic schools. This teaching was probably, even in those early days, creeping into the churches. The Jewish sects of Essenes and Therapeutæ had already taught that “abstinence from marriage” was meritorious. (Ellicott)
C. They deny God's Word (vv. 3-5). The false teachers in Ephesus combined Jewish legalism with Eastern asceticism [Gnosticism]. You find Paul dealing with this same false doctrine in his Letter to the Colossians (Col. 2:8-23 especially). For one thing, the false teachers taught that an unmarried life was more spiritual than a married life, which is contrary to Scripture. "It is not good that the man should be alone" are God's own words (Gen. 2:18). Jesus put His seal of approval on marriage (Matt. 19:1-9), though He pointed out that not everybody is supposed to marry (Matt. 19:10-12). Paul also affirmed the biblical basis for marriage l Cor. 7:1-24), teaching that each person should follow the will of God in this matter. (W. W.)
D. Beware of any religious teaching that tampers with God's institution of marriage. And beware of any teaching that tampers with God's creation. The false teachers who were infecting the Ephesian church taught that certain foods were taboo; if you ate them, you were not spiritual. The fact that God called His own Creation "good" (Gen. 1:10, 12, 18, 21, 25) did not interest these teachers. Their authority to dictate diets gave them power over their converts. (W. W.)
E. And commanding to abstain from meats.—Once more we must look to those famous Jewish religious communities of Egypt (the Essenes and Therapeutæ), the precursors of the great monastic systems of Christianity, as the home whence these perverted ascetic tendencies issued. These precepts too, like the counsel respecting marriage, were adopted in after years by several of the principal Gnostic sects; and it was especially those times St. Paul looked on to, although, no doubt, the seeds of their false asceticism had already been sown broadcast in the principal Christian congregations. (Ellicott)
F. Again, the Catholics -- 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? (John Calvin)
I Tim 4:4 For every creature of God is good, and nothing is to be refused if it is received with thanksgiving;
4:4 For everything God has created is good, and nothing is to be rejected if it is received with gratitude;
A. For every creature of God is good.—To teach that anything created was unclean would be an insult to the Creator. The very fact of its being His creation is enough. If made by God, then it must be good. (Ellicott)
B. It is proper to observe the reason, that, in the use of various kinds of food, we ought to be satisfied with the liberty which God has granted us; because He created them for this purpose. It yields inconceivable joy to all the godly, when they know that all the kinds of food which they eat are put into their hands by the Lord, so that the use of them is pure and lawful. What insolence is it in men to take away what God bestows! Did they create food? (John Calvin)
C. 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. (Jamieson-Fausset-Brown)
D. And nothing to be refused, if it be received with thanksgiving.—Every kind of food and drink may become hateful in the eyes of the all-pure God if misused, if partaken of without any sense of gratitude to the Divine giver. But nothing which can be made use of as food ought to be regarded as unclean or as polluted; every kind of food is intended for man, the only condition being that whatever is partaken of should be gratefully received by him as a gift. (Ellicott)
I Tim 4:5 for it is sanctified by the word of God and prayer.
4:5 for it is sanctified [set apart, dedicated to God] by means of the word of God and prayer.
A. “sanctified” a???a´?? -- hagiazo¯ -- hag-ee-ad'-zo From Strong’s G40; to make holy, that is, (ceremonially) purify or consecrate; (mentally) to venerate: - hallow, be holy, sanctify. Total KJV occurrences: 29
B. “sanctified” a???a´?? -- hagiazo¯ Thayer Definition:
a. 1) to render or acknowledge, or to be venerable or hallow
b. 2) to separate from profane things and dedicate to God
i. 2a) consecrate things to God
ii. 2b) dedicate people to God
c. 3) to purify
i. 3a) to cleanse externally
ii. 3b) to purify by expiation: free from the guilt of sin
iii. 3c) to purify internally by renewing of the soul Part of Speech: verb -- A Related Word by Thayer’s/Strong’s Number: from G40
C. If it be received with thanksgiving. This clearly refers to "every creature of God," and is the condition on which it is good in relation to the receiver. Nothing can be clearer or more certain than that the apostle is not arguing against the Manichean doctrine of the evil of matter, or the works of the Demiurge, but against Jewish scruples about meats. "Every creature of God," he says, "is good" - words which would have no force if the creatures in question were not admitted to be the works of God, but thought to be the works of the Demiurge. But applied to the Jewish scruples, the words are perfectly relevant. Every creature of God is good, and on no account to be treated as common or unclean (Acts 10:15, 28), provided only that it be received with thanksgiving. (Pulpit Comm.)
D. We can accept what God has given to us for three reasons: 1. He wants gratitude, not restriction 2. His Word assures us a. Food (Mark 7:18-23; Colossians 2:16-23 b. Marriage (1Cor. 9:3-5; Hebrews 13:4) The only restriction on marriage was fidelity to their partner. 3. Prayer purifies
I Tim 4:6 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.
4:6 If you point out these instructions to the brothers and sisters, you will be a good servant of Christ Jesus, constantly nourished [through study] on the words of the faith and of the good [Christian] doctrine which you have closely followed.
A. The Good Minister: (Mike Mazzalongo)
a. Points out what is true and false -- put the brethren in remembrance – must be continually absorbing the Word of God. (v. 6)
b. Practices and teaches personal spiritual discipline. People prefer actions to words. (v. 7) Preaches the Word (v. 13 -14)
c. Read, Exhort, & Teach
d. Perseveres in ministry – Ministers can be discouraged by lack of response or success; Lack of encouragement; Abundance of criticism. A steady diet of criticism and complaining often drives ministers to quit and take a job that is less stressful.
B. If thou put the brethren in remembrance of these things.—The “things” of which he was to put the brethren in mind were those practices connected with that foolish, false asceticism alluded to in 1Timothy 4:3-5. Not a few, probably, in that Ephesian flock had been won over by the persuasive words of the false teachers to attribute a peculiar virtue to such practices—practices which, if persevered in, St. Paul well knew would tend to set up for imitation in the Church an unreal, unhealthy standard of life. (Ellicott)
C. Teach the church the truth. God's people need to be warned about false doctrine and religious apostasy. A minister must not major on these subjects, because he is obligated to teach "all the counsel of God" (Acts 20:27); but neither should he ignore them. As we travel the streets and highways, we see two kinds of signs: those that tell us where we are going ("Boston 45 miles") and those that warn us of possible dangers ("Bridge Out!'"). (W. W.)
D. A pastor must teach positive doctrine so that people will know what they
believe and where they are going. But he must also expose false doctrine so that people will not be seduced and led astray. (W. W.)
E. “nourished” -- e??t?e´f? -- en-tref'-o -- entrepho¯ Thayer Definition:
a. 1) to nourish in: a person or a thing
b. 2) metaphorically to educate, form the mind Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G1722 and G5142
F. He must nourish himself in the Word (v. 6b). Of course, every Christian ought to feed daily on the Word (Jer. 15: 16; Matt. 4:4; 1 Peter 2:2); but it is especially important that a pastor grow in the Word. It is by daily studying the "good doctrine" and meditating on the Word that he grows in the Lord and is able to lead the church. The "good minister" preaches the Word that he himself feeds on day by day. But it is not enough to preach the Word; he must also practice it. (W.W.)
G. The Greek present participle rendered here “nourished up in,” marks a continuous and permanent process of self-education. It might be translated “ever training thyself”—a wise and never-to-be-forgotten precept of St. Paul’s, this reminder to his own dear son in the faith, Timothy—and through Timothy to all Christian ministers of every age—never to relax their efforts for self-improvement. The education of the good minister of Jesus Christ is never to be considered finished. He—the teacher of others—must ever be striving himself after a higher and a yet higher knowledge in things spiritual. (Ellicott)
H. He would by such opposition, indeed, earn the “title to honor,” for St. Paul well knew how great was the danger of a comparatively young and ardent disciple like Timothy being attracted by such mistaken teachings of perfection. But “the good minister of Jesus Christ” must teach “a life” which may be led by all, not by a select few merely, of the believers on his Master. Asceticism is too often a winning and attractive school of teaching to ministers, as, at a comparatively easy price, they win a great, but at the same time thoroughly unhealthy, power over the souls of men and women who practice these austerities, which tend necessarily to remove them out of the stream of active life. (Ellicott)
I. ??das?a??´a -- did-as-kal-ee'-ah – didaskalia Thayer Definition:
a. 1) teaching, instruction
b. 2) teaching
i. 2a) that which is taught, doctrine
ii. 2b) teachings, precepts Part of Speech: noun feminine A Related Word by Thayer’s/Strong’s Number: from G1320
J. When approaching a group of people, you are facing a multitude of backgrounds, etc. you must be able to feed (nourish) a broad range of saints. Some babes need “milk”, while others that have matured, must be fed “meat”. And then there is this competition with a group promising greater spiritual enlightenment if you would just follow a few rules and you will be able to rise to different levels of spiritualism. And, just maybe a little worshiping of angels.
I Tim 4:7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness.
4:7 But have nothing to do with irreverent folklore and silly myths. On the other hand, discipline yourself for the purpose of godliness [keeping yourself spiritually fit].
A. “Refuse” – pa?a?te´?µa? – paraiteomai -- par-ahee-teh'-om-ahee From G3844 and the middle of G154; to beg off, that is, deprecate, decline, shun: - avoid, (make) excuse, intreat, refuse, reject. Total KJV occurrences: 11
B. “profane” -- ß?ß???? -- bebe¯los -- beb'-ay-los -- 5x: pr. what is open and accessible to all; hence, profane, not religious, not connected with religion; unholy; a despiser, scorner, 1Ti_1:9; 1Ti_4:7. Mounce
C. “fables” -- µ????? – muthos -- moo'-thos Perhaps from the same as G3453 (through the idea of tuition); a tale, that is, fiction (“myth”): - fable. Total KJV occurrences: 5
D. But refuse profane and old wives’ fables - This seems to refer particularly to the Jews, whose Talmudical writings are stuffed with the most ridiculous and profane fables that ever disgraced the human intellect. It may with equal propriety be applied to the legends of the Romish Church. Let any man read the Aurea Legenda, and he will find of profane and old wives’ fables what may stand, with considerable propriety, column for column with the Talmud. See Joseline’s Life of St. Patrick for miracles, without rhyme or reason, abundantly more numerous and more stupendous than all the necessary ones wrought by Jesus Christ and his apostles. This is enough to persuade a man that the Spirit of God had these very corruptions and this corrupt Church particularly in view. (Adam Clarke)
E. Old wives’ fables. The adjective is found here only in the New Testament, and takes its place among the strong colloquial phrases which characterize these Epistles. In the absence of any more distinct evidence, it is reasonable to assume that the fables were of the same kind generally as those mentioned in 1Ti_1:4; 1Ti_1:9. It does not follow, however, that they belonged to the same school of opinion. The apostle might well apply the same word to deviations from the truth, on the right hand or the left, whether in the direction of Jewish asceticism or the Gnosticism afterwards systematically developed by Valentinus and Basilides. (Popular NT)
F. Exercise thyself rather unto godliness - To understand this expression it is necessary to know that the apostle alludes here to the gymnastic exercises among the Greeks, which were intended as a preparation for, their contests at the public games. They did this in order to obtain a corruptible or fading crown, i. e, a chaplet of leaves, which was the reward of those who conquered in those games; Timothy was to exercise himself unto godliness, that he might be prepared for the kingdom of heaven, and there receive a crown that fadeth not away. See the notes on 1Co_9:24, etc. (Adam Clarke)
G. After having instructed him as to doctrine, what it ought to be, he now also admonishes him what kind of example he ought to give to others. He says, that he ought to be employed in “godliness” for, when he says, Exercise thyself, he means that this is his proper occupation, his labor, his chief care. As if he had said, "There is no reason why you should weary yourself to no purpose about other matters; you will do that which is of the highest importance, if you devote yourself, with all your zeal, and with all your ability, to godliness alone." By the word godliness, he means the spiritual worship of God which consists in purity of conscience; (John Calvin)
H. If I were preaching to ministers, I should have a good deal to say about the necessity of this precept for them, and to remind them that it was first spoken, not to a private member of the Church, as an injunction for the Christian life in general, but as having a special bearing on the temptations and necessities of those who stand in official positions in the Church. For there is nothing that is more likely to sap a man’s devotion, and to eat out the earnestness and sincerity of a Christian life, than that he should be—as I, for instance, and every man in my position has to be—constantly occupied with presenting God’s Word to other people. We are apt to look upon it as, in some sense, our stock-in-trade, and to forget to apply it to ourselves. So it was with a very special bearing on the particular occupation and temptation of his correspondent that Paul said ‘Exercise thyself unto godliness’ before you begin to talk to other people. (Alexander MacLaren)
I. While a pastor must know what the enemy is teaching, he must not be influenced by it. A chemist may handle and study poisons, but he does not permit them to get them into his system. (W. W.)
J. The man of God has something better to do than amuse his imagination or the imagination of others, and must “exercise himself rather unto godliness.” God does not ask us to give up pleasures or even follies for the mere sake of cultivating an ascetic temper, but in order that we may be the more free for higher pursuits and a nobler service, knowing that those who would attain unto godliness must “exercise” themselves thereunto. To spend the week in thoughtlessness and triviality, and then to sit with inert mind under the preaching of the truth on Sunday, with an occasional spasm of repentance, or a feeble attempt at the repetition of a prayer, is only to mock God with unreality. (Biblical Illustrator)
I Tim 4:8 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.
4:8 For physical training is of some value, but godliness (spiritual training) is of value in everything and in every way, since it holds promise for the present life and for the life to come.
A. Paul shifted to an athletic illustration at this point in his letter. Just as a Greek or Roman athlete had to refuse certain things, eat the right food, and do the right exercises, so a Christian should practice “spiritual exercises.” If a Christian puts as much energy and discipline into his spiritual life as an athlete does into his game, the Christian grows faster and accomplishes much more for God. (W. W.)
B. Athletic metaphor: Paul spent 3 years in Ephesus where the coliseum (which held the Olympic Games at the time) could seat about 100,000 people. The Greek or Roman athlete had to refuse certain things; eat the right food; do the right exercises; continually train, etc. It was a life of commitment. The Christian is to be as devoted to godliness as the athlete is to his sport. The great purpose of life: the shaping of character and conduct by truth. (C. M.)
C. profiteth -- ??fe´??µ?? -- o¯phelimos -- o-fel'-ee-mos From a form of G3786; helpful or serviceable, that is, advantageous: - profit (-able). Total KJV occurrences: 4
D. The temporary"bodily exercise". Again, this is an athletic image. Certainly we ought to care for our bodies, and exercise is a part of that care. Our bodies are God's temples, to be used for His glory (1 Cor. 6: 19-20), and His tools for His service (Rom. 12:1-2). But bodily exercise benefits us only during this life; godly exercise is profitable now and for eternity. Paul did not ask Timothy to choose between the two; I think God expects us to practice both. A healthy body can be used of God, but we must major on holiness. Paul challenged Timothy to be as devoted to godliness as an athlete is to his sport. We are living and laboring for eternity. (W. W.)
E. There are spiritual exercises that I ought to be doing. Prayer, meditation, self-examination, fellowship, service, sacrifice, submission to the will of others, witness—all of these can assist me, through the Spirit, to become a more godly person. (W. W.)
F. Let us once for all get rid of the common, but false notion that there is anything unpractical, anything weak or unmanly, in the life of holiness to which Christ has called us, and of which He has given us an example: and by the lives which we lead let us prove to others that this vulgar notion is a false one. Nothing has done more harm to the cause of Christianity than the misconceptions which the world has formed as to what Christianity is and what it involves. And these misconceptions are largely caused by the unworthy lives which professing Christians lead. And this unworthiness is of two kinds. There is first the utter worldliness, and often the downright wickedness, of many who are not only baptized Christians, but who habitually keep up some of the external marks of an ordinary Christian life, such as going to church, having family prayers, attending religious meetings, and the like. And perhaps the worst form of this is that in which religion is made a trade, and an appearance of godliness is assumed in order to make money out of a reputation for sanctity. Secondly, there is the seriously mistaken way in which many earnest persons set to work in order to attain to true godliness. By their own course of life they lead people to suppose that a religious life, the life of an earnest Christian, is a dismal thing and an unpractical thing. (Expositor’s Bible)
I Tim 4:9 This is a faithful saying and worthy of all acceptation.
4:9 This is a faithful and trustworthy saying worthy of full acceptance and approval.
This — Concerning the advantage of godliness; is a faithful saying — A saying as important as it is true; and worthy of all acceptation — That is, of entire credit, and of the most earnest and continued attention and regard. For, therefore — On this account, because we are assured of the excellence and necessity of this godliness, and of the advantages attending it in time and in eternity; (Benson)
I Tim 4:10 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.
4:10 It is for this that we labor and strive [often called to account], because we have fixed our [confident] hope on the living God, who is the Savior of all people, especially of those who believe [in Him, recognize Him as the Son of God, and accept Him as Savior and Lord].
A. No one has ever claimed that the Christian life is an easy way; but its goal is God. It is because life is lived in the presence of God and ends in his still nearer presence that Christians are willing to struggle so hard. The greatness of the goal makes the toil worthwhile. (William Barclay)
B. 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.” (Jamieson-Fausset-Brown)
C. “labor” – ??p?a´? -- kopiao¯ -- op-ee-ah'-o From a derivative of Strong’s G2873; to feel fatigue; by implication to work hard: - (bestow) labor, toil, be wearied. Total KJV occurrences: 23
D. “labor” – ??p?a´? -- kopiao¯ -- Thayer Definition:
a. 1) to grow weary, tired, exhausted (with toil or burdens or grief)
b. 2) to labor with wearisome effort, to toil
i. 2a) of bodily labor Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from a derivative of G2873
E. “suffer reproach” -- ???e?de´?? -- oneidezo¯ -- on-i-did'-zo From Strongs G3681; to defame, that is, rail at, chide, taunt: - cast in teeth, (suffer) reproach, revile, upbraid. Total KJV occurrences: 10
F. “suffer reproach” -- ???e?de´?? -- oneidezo¯ -- Thayer Definition:
a. 1) to reproach, upbraid, revile
i. 1a) of deserved reproach
ii. 1b) of undeserved reproach, to revile
iii. 1c) to upbraid, cast (favors received) in one’s teeth Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G3681
G. For therefore we both labor - This verse was necessary to explain what he had before said; and here he shows that his meaning was not that the followers of God should enjoy worldly prosperity and exemption from natural evils; for, said he, it is because we exercise ourselves to godliness that we have both labor and reproach, and we have these because we trust In the living God: but still we have mental happiness, and all that is necessary for our passage through life; for in the midst of persecutions and afflictions we have the peace of God that passeth knowledge, and have all our crosses and sufferings so sanctified to us that we consider them in the number of our blessings. (Adam Clarke)
H. The course pursued by the apostle and his brethren was one of labors and sufferings. If we must be reproached, let us not be reproached for evil-doing, but for well-doing: let us not have conscience against us, exasperating our sufferings; but secure in our conscious integrity and adamantine guard. What it was that sustained the apostle and his brethren in the course which they pursued: it was the principle of confidence in God. “We trust in the living God, who is the Savior of all men, especially of them that believe.” (Biblical Illustrator)
I. because we trust in the living God; for the accomplishment of the said promises, who has power, and therefore can, and is faithful, and therefore will, make good what he has promised; and since it is life he has promised, faith is the more encouraged to trust in him, since he is the living God, in opposition to, and distinction from, lifeless idols; he has life in himself, essentially, originally, and independently, and is the author and giver of life, natural, spiritual, and eternal, unto others. Wherefore there is good reason to trust in him for the fulfilling of the promises of the present and future life, made unto godliness. (John Gill)
J. Who is the Savior of all men; in a providential way, giving them being and breath, upholding them in their beings, preserving their lives, and indulging them with the blessings and mercies of life; for that he is the Savior of all men, with a spiritual and everlasting salvation, is not true in fact. (John Gill)
K. Specially of those that believe - What God intends for All, he actually gives to them that believe in Christ, who died for the sins of the world, and tasted death for every man. As all have been purchased by his blood so all may believe; and consequently all may be saved. Those that perish, perish through their own fault. (Adam Clarke)
I Tim 4:11 These things command and teach.
4:11 Keep commanding and teaching these things.
Instruct and teach these things He means that the doctrine is of such a kind, that men ought not to be weary of it, though they heard it every day. There are, no doubt, other things to be taught; but there is emphasis in the demonstrative these; for it means that they are not things of small importance, of which it is enough to take a passing and brief notice; but, on the contrary, that they deserve to be repeated every day, because they cannot be too much inculcated. A prudent pastor ought, therefore, to consider what things are chiefly necessary, that he may dwell on them. Nor is there reason to dread that it shall become wearisome; for whosoever is of God will gladly hear frequently those things which need to be so often uttered. (John Calvin)
I Tim 4:12 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.
4:12 Let no one look down on [you because of] your youth, but be an example and set a pattern for the believers in speech, in conduct, in love, in faith, and in [moral] purity.
A. “despise” – ?ataf???e´? -- kataphroneo¯ -- kat-af-ron-eh'-o Thayer Definition: 1) to contemn, despise, disdain, think little or nothing of Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G2596 and G5426
B. “despise” – ?ataf????? -- kataphroneo¯ 9x: pr. to look down on; to scorn, despise Mounce.
C. We are not to think of him as a mere youth. After all, it was fifteen years since he had become Paul’s helper. The word for “youth” can in Greek describe anyone of military age, that is up to the age of 40. But the Church generally liked its office-bearers to be people of maturity. The Apostolic Canons laid it down that a man was not to become a bishop until he was over 50, for by the ‘he will be past youthful disorders’. Timothy was young in comparison with Paul, and there would be man who would watch him with a critical eye. The advice given to Timothy is the hardest of all to follow, and yet it was the only possible advice. He must silence criticism by conduct. Verbal defenses may not silence criticism; conduct will. (William Barclay)
D. Let no man despise thy youth.—If Timothy desired that his teaching should be listened to with respectful earnest attention, if he hoped to use a holy influence over the flock, let him be very careful that his comparative youth prove no stumbling-block. To Paul the aged, his son in the faith seemed still youthful—at this time Timothy could not have been more than forty years of age. The old master would have his young disciple supply the want of years by a gravity of life; he would have him, while fearless, at the same time modest and free from all that pretentious assumption, unhappily so often seen when the comparatively young are placed in positions of dignity and authority. Paul proceeds further to explain his solemn warning by instancing the especial points in which Timothy was to be a pattern to the other believers. (Ellicott)
E. Let no man despise thy youth He says this, both in regard to others, and to Timothy himself. As to others, he does not wish that the age of Timothy should prevent him from obtaining that reverence which he deserves, provided that, in other respects, he conduct himself as becomes a minister of Christ. And, at the same time, he instructs Timothy to supply by gravity of demeanor what is wanting in his age. As if he had said, "Take care that, by gravity of demeanor, thou procure for thyself so great reverence, that thy youthful age, which, in other respects lays one open to contempt, may take nothing from thy authority." Hence we learn that Timothy was still young, though he held a place of distinguished excellence among many pastors; and that it is a grievous mistake to estimate by the number of years how much is due to a person. (John Calvin)
F. But be an example of the believers [78] He next informs him what are the true ornaments; not external marks, such as the crosier, the ring, the cloak, and such like trifles, or children's rattles; but soundness of doctrine and holiness of life. When he says, by speech and conversation, the meaning is the same as if he had said, "by words and actions," and therefore by the whole life. (John Calvin)
G. In word.—This refers to the public utterances in teaching and exhortation, but more particularly to the words used by Timothy in social intercourse. These, in such a life as that of the young presiding elder of the Ephesian Church, must have been of the deepest importance. The tone of his conversation was no doubt imitated by many, it would influence for good or evil the whole Christian society of that great center. The words of men placed in such a position should ever be true and generous, helpful and encouraging, and, above all, free from slander, from all low and pitiful conceptions of others. (Ellicott)
H. In conversation.—This rendering might mislead—the Greek word signifies rather “manner of life,” or “conduct.” (Ellicott)
I. “conversation” -- a??ast??f?´ -- anastrophe¯ -- an-as-trof-ay' Thayer Definition:
a. 1) manner of life, conduct, behavior, deportment Part of Speech: noun feminine A Related Word by Thayer’s/Strong’s Number: from G390
J. In charity.—Better rendered, in love. This and the following “in faith,” comprehend the great graces in that inner Christian life of which the “words of the mouth,” and “conduct,” are the outward manifestations. He was to be the example to the flock in “love” to his neighbors, and in “faith” towards God. (Ellicott)
K. The words “in spirit,” which in the English version occur between “in charity,” and “in faith,” are found in none of the older authorities. (Ellicott)
L. In purity.—Chastity of mind as well as body is here signified. The ruler of a church—among whose members evidently a school of teaching existed in which a life of stern asceticism was urged on the Christian believer as the only acceptable or even possible way of life for the servant of Christ—must be above all things watchful lest he should seem to set a careless example in the matter of morality. (Ellicott)
I Tim 4:13 Till I come, give attendance to reading, to exhortation, to doctrine.
4:13 Until I come, devote yourself to public reading [of Scripture], to preaching and to teaching [the sound doctrine of God’s word].
A. Till I come. The words seem to imply that Timothy’s work at Ephesus was thought of as temporary and provisional. On St. Paul’s return that delegated work would naturally cease, and the Church be left afterwards to the normal government of its bishop-elders. (Popular NT)
B. “attendance “ – p??se´?? -- prosecho¯ --pros-ekh'-o Strong’s 4337 From G4314 and G2192; (figuratively) to hold the mind (G3563 implied) towards, that is, pay attention to, be cautious about, apply oneself to, adhere to: - (give) attend (-ance, -ance at, -ance to, unto), beware, be given to, give (take) heed (to, unto) have regard. Total KJV occurrences: 24
C. “attendance “ – p??se´?? -- prosecho¯ --pros-ekh'-o Thayer Definition: 4337
a. 2) to turn the mind to, attend to be attentive
i. 2a) to a person or a thing: of caring for, providing for
b. 3) to attend to one’s self, i.e. to give heed to one’s self
i. 3a) give attention to, take heed
c. 4) to apply one’s self to, attach one’s self to, hold or cleave to a person or a thing
i. 4a) to be given or addicted to
ii. 4b) to devote thought and effort to Part of Speech: verb A Related Word by Thayer’s/Strong’s Number: from G4314 and G2192
D. Give attendance to reading - The word here used may refer either to public or to private reading; see Act_13:15; 2Co_3:14; compare Esdr. 9:48. The more obvious interpretation here is to refer it to private reading, or to a careful perusal of those books which would qualify him for his public work. The then written portions of the sacred volume - the Old Testament - are doubtless specially intended here, but there is no reason to doubt that there were included also such other books as would be useful, to which Timothy might have access. Even those were then few in number, but Paul evidently meant that Timothy should, as far as practicable, become acquainted with them. The apostle himself, on more than one occasion, showed that he had some acquaintance with the classic writings of Greece; Act_17:28; Tit_1:12. (Barnes)
E. Again Reading -- Both publicly and privately. Study the Scriptures diligently, and read and expound them to the people, whose instructor thou art appointed to be. “Enthusiasts, observe this! expect no end without the means.” — Wesley. “Besides reading the Jewish Scriptures to the brethren in their assemblies for worship, after the example of the synagogue, Timothy was here directed to read these Scriptures in private likewise for his own improvement, (1Ti_4:15,) that he might be able to confute the Jews and Judaizers, who founded their errors on misinterpretations of them. Thus understood, the direction, as the ancient commentators observe, is a useful lesson to the ministers of the gospel in all ages. For if a teacher, who possessed the spiritual gifts, was commanded to read the Scriptures for improving himself in the knowledge of the doctrines of religion, how much more necessary is that help to those teachers who must derive all their knowledge of the gospel from the Scriptures, and who cannot, without much study, be supposed to know the customs, manners, and opinions alluded to in these writings.” — Macknight. (Joseph Benson)
F. The phrase rendered “give thyself wholly to them” might be more literally translated “be in them”—have your life in such thoughts and truths; let them constitute the atmosphere you breathe, and then your religious work will not be a something artificial and foreign to your nature, but the necessary outcome of your inward life. (Biblical Illustrator)
G. Give attendance to reading - Timothy could easily comprehend the apostle’s meaning; but at present this is not so easy. What books does the apostle mean? The books of the Old Testament were probably what he intended; these testified of Jesus, and by these he could either convince or confound the Jews. But, whether was the reading of these to be public or private? Probably both. It was customary to read the law and the prophets in the synagogue, and doubtless in the assemblies of the Christians; after which there was generally an exhortation founded upon the subject of the prophecy. Hence the apostle says: Give attendance to reading, to Exhortation, to Doctrine. Timothy was therefore to be diligent in reading the sacred writings at home, that he might be the better qualified to read and expound them in the public assemblies to the Christians, and to others who came to these public meetings. (Adam Clarke)
H. to exhortation, to doctrine; as he was privately to read the Scriptures, for his own benefit, he was publicly to expound them, or preach from them, to the advantage of others; for these two, exhortation and doctrine, are branches of the ministerial work, which reading furnishes and qualifies for. "Exhortation" intends the stirring up of believers to the exercise of grace, and the discharge of duty; and is a considerable part of the work of the ministry, and on which a minister of Christ should much insist; and it becomes the saints to suffer every word of exhortation from them, and receive it kindly, 2Ti_4:2, Rom_12:8, Heb_13:22. The word signifies also "consolation", and which is another branch of the ministry. Believers are oftentimes disconsolate through the prevalence of corruptions, the power of Satan's temptations, and the hidings of God's face, and need comfort; when the ministers of the Gospel should be Barnabases, sons of consolation, and should speak comfortably to them; for which they are qualified by the God of all comfort, who comforts them in all their tribulations, that they might be capable of speaking good and comfortable words to others. "Doctrine" designs the teaching and instructing of the church in the mysteries of the Gospel; opening and explaining the truths of it; defending them against all opposers, and refuting errors and heresies contrary to them. This is the evangelic Talmud[The Hebrew term Talmud (“study” or “learning”) commonly refers to a compilation of ancient teachings regarded as sacred and normative by Jews from the time it was compiled until modern times and still so regarded by traditional religious Jews.]; and these three, "reading", "exhortation", and "doctrine", may answer to the above three things the Jew advises men to divide their time among, the Mikra [or Tanakh, the canonical collection of Jewish texts], Misna, and Talmud: reading answers to the Mikra, and indeed is no other; and exhortation to the Misna, or oral law; and doctrine to the Talmud, and which also that word signifies: but the apostle would have Timothy spend his time in, and give his attention to that which might be truly beneficial to himself, and profitable unto others.
I Tim 4:14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
4:14 Do not neglect the spiritual gift within you, [that special endowment] which was intentionally bestowed on you [by the Holy Spirit] through prophetic utterance when the elders laid their hands on you [at your ordination].
A. “Neglect” – Strong’s G272 -- a?µe?e´? – ameleo -- am-el-eh'-o -- From G1 (as a negative particle) and G3199; to be careless of: - make light of, neglect, be negligent, not regard. Total KJV occurrences: 5
B. “Gift” – Strong’s G5486 – ?a´??sµa – charisma -- char'-is-mah From G5483; a (divine) gratuity, that is, deliverance (from danger or passion); (specifically) a (spiritual) endowment, that is, (subjectively) religious qualification, or (objectively) miraculous faculty: - (free) gift. Total KJV occurrences: 17
C. “Gift” -- G5486 – ?a´??sµa – charisma Thayer Definition:
a. 1) a favor with which one receives without any merit of his own
b. 2) the gift of divine grace
c. 3) the gift of faith, knowledge, holiness, virtue
d. 4) the economy of divine grace, by which the pardon of sin and eternal salvation is appointed to sinners in consideration of the merits of Christ laid hold of by faith
e. 5) grace or gifts denoting extraordinary powers, distinguishing certain Christians and enabling them to serve the church of Christ, the reception of which is due to the power of divine grace operating on their souls by the Holy Spirit Part of Speech: noun neuter A Related Word by Thayer’s/Strong’s Number: from G5483
D. Neglect not the gift that is in thee,.... What qualifies men for the work of the ministry is a gift from God: it is not of nature, nor is it mere natural abilities and capacity; nor is it any thing acquired, it is not human learning, or the knowledge of languages, arts, and sciences; nor is it special saving grace; for a man may have all these, and yet not be apt to teach, or fit for the ministry; but it is a peculiar and distinct gift, it is a gift of interpreting the Scriptures, and of dispensing the mysteries of grace to the edification of others; which, when it meets in a man with all the rest before mentioned, makes him very considerable: and this gift is in a man; it is a treasure put into earthen vessels, a good treasure in the heart, out of which a good minister of Christ brings forth many good things, things new and old, both for the delight and profit of men: and this gift is by no means to be neglected; this talent should not be hid in the earth, or wrapped up in a napkin; it should not lie dormant and useless, but should be stirred up, cultivated, and improved, as it may by reading, meditation, and prayer. (John Gill)
E. Given thee by prophecy - It has already been conjectured (see the preface, and the note on 1Ti_1:18) that there had been some remarkable prediction relative to the future destiny and usefulness of Timothy. And probably it was in consequence of this that he was set apart to the office of evangelist and bishop in the Church at Ephesus. When apostles laid their hands on men, they ordinarily received the Holy Spirit with this imposition. This may be what the apostle calls to the remembrance of Timothy, and tells him not to neglect what he had received, nor the purpose for which he had received it. (Adam Clarke)
F. Which was given thee by prophecy — By immediate direction from God, or in consequence of predictions uttered by those who had the gift of prophecy, pointing thee out as a person fit to be invested with the office of an evangelist, and called of God to it. As it appears, from 2Ti_1:6, that the gift here referred to was given to Timothy by the laying on of the apostle’s hands, we learn from hence, that in conferring the spiritual gifts, as well as in working miracles, the apostles were not left to their own prudence, but were directed by revelations from God, communicated to themselves or others. (Benson)
G. With the laying on of the hands. He was ordained in the usual way, and at the ordination the Spirit conferred upon him new gifts. It must be borne in mind that the ancient evangelists had no New Testament to guide them, and hence needed special qualifications. (B. W. Johnson)
H. With the laying on of the hands of the presbytery — Whose hands, with those of Paul, were laid on Timothy at the time when he was set apart solemnly by prayer to the office of the ministry, and received the spiritual gift here spoken of. Probably the apostle first conferred on Timothy the gift by the laying on of his own hands, and then set him apart to his office by prayer, the elders joining with him, and laying on their hands to show their concurrence with him in the solemn work. (Benson)
I. An additional circumstance which might serve to impress the mind of Timothy with the value of this endowment, and the responsibility of this office, was, that Paul himself had been concerned in his ordination; 2Ti_1:6. He who was so much more aged; he who had been a father to him, and who had adopted him and treated him as a son had been concerned in his ordination; and this fact imposed a higher obligation to perform aright the functions of an office which had been conferred on him in this manner. (Barnes)
I Tim 4:15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.
4:15 Practice and work hard on these things; be absorbed in them [completely occupied in your ministry], so that your progress will be evident to all.
A. “Meditate” – µe?eta´? -- meletao¯ -- mel-et-ah'-o Strong’s 3191 from a presumed derivative of G3199; to take care of, that is, (by implication) revolve in the mind: - imagine, (pre-) meditate. Total KJV occurrences: 3
B. Meditate – The Bible makes no distinction between this and to contemplate, whatever others do. True meditation is no other than faith, hope, love, joy, melted down together, as it were, by the fire of God’s Holy Spirit; and offered up to God in secret. (William Barclay)
C. “Meditate” carried the idea of “be in them, give yourself totally to them.” Timothy’s spiritual life and ministry were to be the absorbing, controlling things in his life, not merely sidelines that he occasionally practiced. There can be no real pioneer advance in one’s ministry without total dedication to the task. (W. W.)
D. Meditate upon these things - Upon the train of events by which you have been led into the ministry, and upon the responsibilities and duties of the office. Let your mind be deeply impressed with these things; make them the subject of profound and serious thought. (Barnes)
E. Give thyself wholly to them; that thy profiting may appear to all.—More accurately rendered, thy advance (or thy progress) may be manifest to all. To these points—his public teaching and his public example—he must give ceaseless attention, that the Christian brotherhood of the Church over which he presided should be enabled constantly to see what progress their chief pastor was making in Christian experience and life. The word we have translated “advance” or “progress” reminds Christian ministers and teachers of St. Paul’s grave words to Timothy—and, through Timothy, to all occupying any position of authority in the congregations—that there must be no standing still, no resting content with knowledge already acquired, no being satisfied with the present spiritual life; there must be a restless striving after the acquirement of new stores of knowledge, ever deeper and more accurate; there must be a ceaseless endeavor to attain to a higher eminence in the spiritual life; and, if the minister or teacher would be successful, the result of these efforts must be manifest to the brethren with whom his lot was cast. (Ellicott)
F. “profiting”: a Greek military term which means “pioneer advance”; describing the soldiers who go ahead of the troops, clearing away obstacles, etc., making it possible for other to follow. No pastor can lead without going through it before. (C.M.)
I Tim 4:16 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.
4:16 Pay close attention to yourself [concentrate on your personal development] and to your teaching; persevere in these things [hold to them], for as you do this you will ensure salvation both for yourself and for those who hear you.
A. The building up of the saved and the winning of the lost are the purposes for our ministry, to the glory of God. But God must work in us before He can effectively work through us. As good ministers, we preach the Word; as godly ministers, we practice the Word; as growing ministers, we progress in the Word. (W. W.)
B. Take heed unto thyself - This may be understood as relating to everything of a personal nature that would qualify him for his work. It may be applied to personal piety; to health; to manners; to habits of living; to temper; to the ruling purposes; to the contact with others. In relation to personal religion, a minister should take heed: (Barnes)
C. The Apostle in these words sums up the two chief pastoral requisites, and then points out the mighty consequences which will result from faithfully carrying them out. The minister of Christ must keep his attention fixed on his own demeanor and conduct, and at the same time give equally careful heed to the quality and character of his teaching. This teaching must be true and manly, and, above all, it must be faithful in doctrine; and he himself must exemplify it in word and deed. Without true and efficient teaching, the pure and upright life of the Christian pastor will fail to win souls for his Master; and, on the other hand, the most efficient instruction will be of no avail unless the life corresponds to the words publicly uttered. (Ellicott)
D. And unto the doctrine - The kind of teaching which you give, or to your public instructions. The meaning is, that he should hold and teach only the truth. He was to "take heed" to the whole business of public instruction; that is, both to the matter and the manner. The great object was to get as much truth as possible before the minds of his hearers, and in such a way as to produce the deepest impression on them. (Barnes)
E. continue in them; or "with them"; the members of the church at Ephesus; or rather in the doctrines of the Gospel; which should be done, though a majority is against them; though rejected by the wise, learned, and rich; though not to be comprehended by carnal reason; and though loaded with reproach and scandal; and though persecuted, yea even unto death for them: (Gill)
F. for in doing this, thou shall both save thyself; a minister by taking heed to himself, and doctrine, saves himself from the pollutions of the world, from the errors and heresies of false teachers, from the blood of all men, and from all just blame in his ministry. (Gill)
G. 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." (J. F. B.)
