Exegetical and Hermeneutical Commentary of 1 Timothy 4:13
Till I come, give attendance to reading, to exhortation, to doctrine.
13. Till I come ] The present indic, (instead of future indic. or aorist subjunctive) is found Luk 19:13, ‘trade ye herewith till I come;’ Joh 21:22, ‘if I will that he tarry till I come.’ The right reading in the former passage, dative of relative with preposition (instead of conjunction), shews how the usage has come; ‘during the time in which I am on my way,’ ‘whilst I am a-coming.’
to reading, to exhortation, to doctrine ] The ‘public reading’ as in the other two places where the noun occurs, Act 13:15, ‘after the reading of the law;’ 2Co 3:14 ‘at the reading of the old covenant;’ and similarly ‘public exhortation’ as in the same verse of the Acts, Act 13:15, ‘if ye have any word of exhortation,’ cf. also Act 15:31-32; and similarly public teaching,’ A.V. ‘doctrine’ in its old sense; cf. Rom 12:7-8, where ‘teaching’ and ‘exhorting’ are joined; ‘he that teacheth, to his teaching, or he that exhorteth, to his exhorting;’ the three parts of the public ‘ministry of the Word,’ reading, expounding, enforcing. The Bishop’s charge in the Ordering of Priests in our Prayer-Book clearly quotes the verse in this sense, ‘ with doctrine and exhortation taken out of the Holy Scriptures; and with a life agreeable to the same.’
Fuente: The Cambridge Bible for Schools and Colleges
Till I come; – notes, 1Ti 3:14-15.
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.
To exhortation – see the notes on Rom 12:8.
To doctrine – To teaching – for so the word means; compare notes on Rom 12:7.
Fuente: Albert Barnes’ Notes on the Bible
1Ti 4:13
Give attendance to reading.
Lecture on reading
I. First, the choice of books. In this there is a great need of caution; particularly in the spring season of life, while the mental and moral habits are yet in a process of formation. A person may be ruined by reading a single volume. It is a maxim, then, ever to be borne in mind, take heed what you read. To acquire useful information; to improve the mind in knowledge, and the heart in goodness; to become qualified to perform with honour and usefulness the duties of life, and prepared for a happy immortality beyond the grave–these are the great objects which ought ever to be kept in view in reading. And all books are to be accounted good or bad in their effects just as they tend to promote or hinder the attainment of these objects. Taking this as the criterion by which to regulate your choice of books, you will, I think, be led to give an important place to historical reading, especially to that which relates to our own country. History is the mirror of the world. In addition to a knowledge of our own history, some acquaintance with the government and laws of the society in which we live would seem an almost indispensable qualification of a good citizen. Nearly related to history, and not less important, is biography. This is a kind of reading most happily adapted to minds of every capacity and degree of improvement. Few authors can be read with more profit than those that illustrate the natural sciences, and show their application to the practical arts of life. Authors of this character teach us to read and understand the sublime volume of creation. Not less valuable are those writers that make us acquainted with our own minds and hearts; that analyse and lay open the secret springs of action; unfold the principles of political and moral science; illustrate the duties which we owe to our fellow-men, to society, and to God; and by teaching us the nature, dignity, and end of our existence, aim to elevate our views and hopes, and lead us to aspire after the true glory and happiness of rational and immortal beings. Especially must this be said of the Bible. One of the greatest and best of men, I refer to Sir William Jones, a judge of the supreme court of judicature, in Bengal, has said of the Bible, I have carefully and regularly perused the Scriptures, and am of opinion that this volume, independent of its Divine origin, contains more sublimity, purer morality, more important history, and finer strains of eloquence, than can be collected from all other books, in whatever language they may have been written. Were I now to give you one rule for all, for regulating your choice of books, it should be this–Books are good or bad in their tendency as they make you relish the Word of God the more or the less after you have read them. Having made these remarks to assist you in a proper choice of books, I will–
II. Suggest a few rules in regard to the best manner of reading them. There are many who read a great deal, and yet derive very little advantage from what they read. They make an injudicious choice of books; they read without method and without object, and often without attention and reflection. As a man may be eating all day, and for want of digestion receive no nourishment; so these endless readers may cram themselves with intellectual food, and without real improvement of their minds, for want of digesting it by reflection. It is of great importance, then, not only that we take heed what we read, but how we read.
1. In the first place, then, read with discrimination. The world is full of books; no small portion of which are either worthless or decidedly hurtful in their tendency.
2. Read with attention. Never take up a book merely for amusement, or for the sake of whiling away time. Time thus spent is worse than lost.
3. Read with reflection.
4. Read with confidence. It is often said man does not know his weakness. It is quite as true, he does not know his strength. Multitudes fail to accomplish what they might because they have not due confidence in their powers, and do not know what they are capable of accomplishing. Hence they yield their understandings to the dictation of others, and never think or act for themselves. The only use they make of reading is to remember and repeat the sentiments of their author. This is an error. When you sit down to the reading of a book believe that you are able to understand the subject on which it treats, and resolve that you will understand it. If it calls you to a severe effort, so much the better. Call no man master. Yield not your minds to the passive impressions which others may please to make upon them.
5. At the same time, read with humility and candour. We know so little, in comparison with what is to be known, that we have always much more reason to be humbled by our ignorance than puffed up by our knowledge. Real science is ever humble and docile; but pedantry is proud and self-conceited.
6. It is a happy method to improve by reading, when several persons unite in reading the same book, or on the same subject, and meet occasionally to interchange their thoughts and compare their opinions respecting the authors they have been studying.
7. Read for improvement, and not for show. Recollect that the great object of reading is not to be able to tell what others have thought and said; but to improve your minds in useful knowledge, establish your hearts in virtue, and prepare yourselves for a right performance of the duties of life, and for a joyful acceptance with God on the great day of account.
III. In conclusion, let me call your attention to the importance of making a diligent use of this means of intellectual and moral improvement.
1. In the first place, then, reading is a most interesting and pleasant method of occupying your leisure hours.
2. It is a consideration of no small weight that reading furnishes materials for interesting and useful conversation. Those who are ignorant of books must of course have their thoughts confined to very narrow limits. (Joel Hawes, D. D.)
Good literature–its pleasure and profit
And here we come to the first reason why we should give attention to reading. Because–
1. There is so much to be had for so little. This too is true, that truth is cheaper than error, as found in the types to-day. The father of lies knows the appetite for a certain kind of reading which is upon the age. But, ministering to the lower tastes, he makes us pay his printers. He is up to every device, but always with an open eye to profit.
2. Reading is made more and more readable, and especially reading of the best kind. Those who had a taste for philosophy in the days of Plato, for poetry in the days of Chaucer, for history in the days of Gibbon, for natural science in the days of Richelieu, for metaphysics in the time of Locke, for sacred learning in the ages when monasteries had all the books and students–at what trouble every learner of old time was put to obtain intelligence. But, by contrast, how accessible is every sort of knowledge now.
(1) One should read no more than he takes time to reflect upon. A paragraph or a page mentally masticated and digested is of more service than a whole volume swallowed whole. To get a single truth so at ones service as to handle it as skilfully as David did his sling and stone is more effective than the apparel of Sauls armour. Many a great ease at law, involving precious life and costly property, has been lost or won through the happy knowledge of a single fact.
(2) Read chiefly on the side of ascertained truths. Let us plant ourselves upon the rock, that some things have been settled. There are some facts of religion which can no more be made flux by the slow or the fierce fires of the crucible of criticism, than gold can be melted by the flicker of a fire-fly. It seems no less than an unpardonable concession to admit that everything in this world is uncertain and unstable, and that the least stability and certainty are found in the realm of religion and requirements of faith.
(3) Read for the sake of final character as well as, or even more than, for present culture or professional calling. Is family government becoming feeble? Is the French disease of domestic corruption sickening our most sacred fane, the family? Then it will do it still more unless there shall come on us a holy purpose to purify our homes by raising the quality of the reading there allowed above the merely professional, above the evanescently fashionable, above the utterly ephemeral, up to that high order in which what is read shall sweetly allure to brighter worlds, by making sin of every gilded and grosser sort abominable in this. (J. L. Withrow, D. D.)
Reading: a talk with young folk
I. And, first, remember what a great and good book is, and especially what the Holy Book is. I want you to read the best books. Never waste your time and money over a poor, worthless, bad book. A bad book is a poison; a good book, the product of a wise soul, is health and strength and joy to mind and heart.
II. Then, consider what a great and good book may do for you, especially what the Bible may do for you. A bad book may pollute your moral life with foul and hideous stains; a weak and worthless book will waste your time, and destroy the force of your mind, but a wise strong book will ennoble and enrich you for ever.
III. Then, consider how a great and good book may help you, especially how the Bible will help you. We need the sympathy and strength of greater men than ourselves. No mind should feed upon itself. It should commune with other minds, with the golden words of men whose hearts God hath touched.
IV. Then, do not let us forget how a great and good book may teach you, especially how the Bible can teach you. It can teach you secular wisdom. The best business precepts are to be found in the Bible. (G. W. McCree.)
Reading
The art of writing is an old as well as an invaluable art, though printing is a comparatively modern invention. Paul was a reader (Act 17:28; Tit 1:12), and he exhorts Timothy, his son, to read. Right attendance to reading means–
I. Read the best books. The world abounds with books, most of which are rubbish, many of which are pestilent, few only are good. A good book should be–
1. Enlightening. It should brighten the firmament and widen the horizon of the soul.
2. Truthful. Whether in the form of fiction, history, or discussion, it should be true to the great realities of existence.
3. Suggestive. Every page of a good book should involve much more than it expresses, and charm the reader into fresh fields of inquiry.
4. Disciplinary. A good book is a book that aims at disciplining both the intellect and the heart. To aid the intellect to think with freedom, force, and precision, and the heart to flow with pure loves and high aspirations.
II. Read the best books in a right way.
1. Thoughtfully.
2. Earnestly.
3. Practically.
If men would give attendance to such reading a glorious change would come over the world, a new order of things would spring up in every department of social life. (D. Thomas.)
Experimental knowledge must be added to book knowledge
It is well known that the great doctors of the world, by much reading and speculation, attain unto a great height of knowledge, but seldom to sound wisdom; which hath given way to that common proverb, The greatest clerks are not always the wisest men. It is not studying of politics that will make a man a wise councillor of state till his knowledge is joined with experience, which teacheth where the rules of state hold and where they fail. It is not book knowledge that will make a good general, a skilful pilot–no, not so much as a cunning artizan–till that knowledge is perfected by practice and experience. And so, surely, though a man abound never so much in literal knowledge, it will be far from making him a good Christian, unless he bring precepts into practice, and, by feeling experience, apply that he knows to his own use and spiritual advantage. (J. Spencer.)
How to read with profit
As it is not the best way for any that intendeth to make himself a good statesman to ramble and run over in his travels many countries, seeing much and making use of little for the improving of his knowledge and experience in state policy, but rather stay so long in each place till he have noted those things which are best worthy his observation: so is it also in the travels and studies of the mind, by which, if we would be bettered in our judgments and affections, it is not our best course to run over many things slightly, taking only such a general view of them as somewhat increaseth our speculative knowledge, but to rest upon the points we read, that we may imprint them in our memories, and work them into our hearts and affections, for the increasing of saving knowledge; then shall we find that one good book, often read and thoroughly pondered, will more profit than by running over a hundred in a superficial manner. (J. Spencer.)
The taste for reading
If I were to pray for a taste which should stand by me in stead under every variety of circumstances, and be source of happiness and cheerfulness to me through life, and a shield against its ills, however things might go amiss, and the world frown upon me, it would be a taste for reading. I speak of it, of course, only as a worldly advantage, and not in the slightest degree derogating from the higher office and sure and stronger panoply of religious principles–but as a taste, an instrument, and a mode of pleasurable gratification. Give a man this taste, and the means of gratifying it, and you can hardly fail of making him a happy man, unless, indeed, you put into his hands a most perverse selection of books. You place him in contact with the best society in every period of history; with the wisest, the wittiest, with the tenderest, the bravest, and the purest characters who have adorned humanity. You make him a denizen of all nations–a contemporary of all ages. The world has been created for him. It is hardly possible but the character should take a higher and better tone from the constant habit of associating in thought with a class of thinkers, to say the least of it, above the average of humanity. It is morally impossible but that the manners should take a tinge of good breeding and civilization from having constantly before our eyes the way in which the best-bred and best-informed men have talked and conducted themselves in their intercourse with each other. There is a gentle, but perfectly irresistible coercion in a habit of reading, well directed, over the whole tenour of a mans character and conduct, which is not the less effectual because it works insensibly, and because it is really the last thing he dreams of. It cannot be better summed up than in the words of the Latin poet, Emollit mores, nec sinit esse feros. It civilizes the conduct of men, and suffers them not to remain barbarous. (Sir J. Herschel.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. 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.
As to other books, there were not many at that time that could be of much use to a Christian minister. In those days the great business of the preacher was to bring forward the grand facts of Christianity, to prove these, and to show that all had happened according to the prediction of the prophets; and from these to show the work of God in the heart, and the evidence of that work in a holy life.
At present the truth of God is not only to be proclaimed, but defended; and many customs or manners, and forms of speech, which are to us obsolete, must be explained from the writings of the ancients, and particularly from the works of those who lived about the same times, or nearest to them, and in the same or contiguous countries. This will require the knowledge of those languages in which those works have been composed, the chief of which are Hebrew and Greek, the languages in which the Holy Scriptures of the Old and New Testaments have been originally written.
Latin is certainly of the next consequence; a language in which some of the most early comments have been written; and it is worth the trouble of being learned, were it only for the sake of the works of St. Jerome, who translated and wrote a commentary on the whole of the Scriptures; though in many respects it is both erroneous and superficial.
Arabic and Syriac may be added with great advantage: the latter being in effect the language in which Christ and his apostles spoke and preached in Judea; and the former being radically the same with the Hebrew, and preserving many of the roots of that language, the derivatives of which often occur in the Hebrew Bible, but the roots never.
The works of various scholars prove of how much consequence even the writings of heathen authors, chiefly those of Greece and Italy, are to the illustration of the sacred writings. And he who is best acquainted with the sacred records will avail himself of such helps, with gratitude both to God and man. Though so many languages and so much reading are not absolutely necessary to form a minister of the Gospel, (for there are many eminent ministers who have not such advantages,) yet they are helps of the first magnitude to those who have them and know how to use them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Till I come, and after that time too, but then I will further instruct thee.
Give attendance to reading; be diligent in reading the Holy Scriptures, both for thine own instruction and for the edification of others.
To exhortation; to exhort others to their duty there described, or to comfort others from arguments fetched thence.
To doctrine; to instruct others in the principles of religion.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. Till I comewhen Timothy’scommission would be superseded for the time by the presence of theapostle himself (1Ti 1:3;1Ti 3:14).
readingespecially inthe public congregation. The practice of reading Scripture wastransferred from the Jewish synagogue to the Christian Church(Luk 4:16-20; Act 13:15;Act 15:21; 2Co 3:14).The New Testament Gospel and Epistles being recognized as inspired bythose who had the gift of discerning spirits, were from thefirst, according as they were written, read along with the OldTestament in the Church (1Th 5:21;1Th 5:27; Col 4:16),[JUSTIN MARTYR,Apology, 1.67]. I think that while public reading isthe prominent thought, the Spirit intended also to teach thatScripture reading in private should be “the fountain of allwisdom from which pastors ought to draw whatever they bring beforetheir flock” [ALFORD].
exhortationaddressedto the feelings and will with a view to the regulation of theconduct.
doctrineGreek(ministerial), “teaching” or instruction. Addressedto the understanding, so as to impart knowledge (1Ti 6:2;Rom 12:7; Rom 12:8).Whether in public or private, exhortation and instructionshould be based on Scripture reading.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Till I come,…. To Ephesus; where the apostle hoped to be shortly, but was prevented; he afterwards came to Miletus, and sent for the elders of Ephesus thither, when he took his final leave of them. He mentions this circumstance, not as if Timothy was to attend to the following things no longer, but to quicken him to an attendance to them from the consideration of his being shortly with him.
Give attendance to reading; that is, of the Scriptures, which the Jews call , “reading”. l
“Says R. Tanchum Bar Chanilai, for ever let a man divide his years or life into three parts; one third (let him spend) in the Mikra, (the Scriptures, and the reading of them,) another third in the Misna, and the other third in the Talmud.”
And this is to be understood, not of the reading of the Scriptures in public, for the advantage of others, a custom which obtained in the Jewish synagogues; see Ac 13:15 but in private, for his own use and service, that he might be more perfect, and more thoroughly furnished to the work and office to which he was called; for the Scriptures are the fund of spiritual knowledge, as well as the test and standard of doctrine, out of which all must be fetched, and by which it must be tried; and if Timothy, who had known the Scriptures from a child, had been trained up in them, and was always conversant with them, had need to give diligent attention to the reading of them, then much more others: as also
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 Ro 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; 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, 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.
l T. Bab. Avoda Zara, fol. 19. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Till I come ( ). “While I am coming” (present indicative with ), not “till I come” ( ).
Give heed (). Present active imperative, supply , “keep on putting thy mind on.”
The reading ( ). Old word from . See 2Co 3:14. Probably in particular the public reading of the Scriptures (Ac 13:15), though surely private reading is not to be excluded.
To exhortation ( ),
to teaching ( ). Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today.
Fuente: Robertson’s Word Pictures in the New Testament
To reading [] . Three times in N. T. See Act 13:15; 2Co 3:14. The verb ajnaginwskein usually of public reading. See on Luk 4:16. So in LXX In post – classical Greek, sometimes of reading aloud with comments. See Epictetus, Diss. 3, 23, 20. Dr. Hatch says : “It is probable that this practice of reading with comments… may account for the coordination of ‘reading’ with ‘exhortation’ and ‘teaching’ in 1Ti 4:13.”
Exhortation [ ] . Often in Paul. See on consolation, Luk 6:24, comfort, Act 9:31, and comforter, Joh 14:16.
Fuente: Vincent’s Word Studies in the New Testament
1) “Till I come.” (heos erchomai) “Until I come,” deponent verb indicating a decision of Paul’s own volition or choice, indicating an intention to come with an unfixed date.
2) “Give attendance” (proseche) “Hold attention toward” or give attention. Three elements of public ministry of the Word are objects of the charge:
1) Reading, public reading of the Scriptures;
2) Exhortation, appeals to moral senses of men; and
3) Teaching, appeal to the intellects of men.
a) “To reading” (te anagnosei) “Comprehension, increased learning by. means of the reading,” as “reading maketh a full man.” Neh 8:8; Deu 31:11; Col 4:16.
b) “To exhortation” (te paraklesei) Appeal to moral and ethical sense of values as basis of conduct, behaviour, Rom 12:8; Heb 12:5; Heb 13:22.
c) “To doctrine” (te didaskalia) “To teaching,” or literally “to the teaching,” Rom 12:7-8; Mat 26:55, daily teaching; Mat 28:20, Commission teaching.
Fuente: Garner-Howes Baptist Commentary
13 Attend to reading He knew Timothy’s diligence, and yet he recommends to him diligent reading of the Scriptures. How shall pastors teach others if they be not eager to learn? And if so great a man is advised to study to make progress from day to day, how much more do we need such an advice? Woe then to the slothfulness of those who do not peruse the oracles of the Holy Spirit by day and night, (79) in order to learn from them how to discharge their office!
Till I come This reference to the time gives additional weight to the exhortation; for, while Paul hoped that he would come soon, yet he was unwilling, meanwhile, that Timothy should remain unemployed even for a short time; how much more ought we to look forward diligently to our whole life!
To exhortation, to doctrine Lest it should be thought that careless reading was enough, he, at the same time, shews that it must be explained with a view to usefulness when he enjoins him to give earnest attention “to doctrine and exhortation;” as if he enjoined him to learn in order to communicate to others. It is proper, also, to attend to this order, that he places reading before doctrine and exhortation; for, undoubtedly, the Scripture is the fountain of all wisdom, from which pastors must draw all that they place before their flock.
(79) Our author may have had in his eye the advice of the poet: —
“
Vos exemplaria Graeca Nocturna versate manu, versate diurna.”
“
Peruse the Grecian models night and day.”
It has always been a prominent feature in the character of a good man, that “his delight is in the law of the Lord and in his law doth he meditate day and night.” — (Psa 1:2.) How much more may we reasonably expect that the servant of Christ, who speaks to the people in the name of his Master, and whose office it is to “shew them that which is written in the Scripture of truth,” (Dan 10:21,) shall devoutly and laboriously read the oracles of God! — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
1Ti. 4:13. Give attendance to reading.Probably the apostle means to the public reading of the Old Testament Scriptures, though it would not be surprising if portions of our New Testament were so read at the late date when this epistle was written.
1Ti. 4:14. Neglect not the gift.In the second epistle this gift is represented as a living fire which must be cared for. With the laying on of the hands of the presbytery.In 2Ti. 1:6 the imposition of hands is regarded as instrumental to the reception of the charisma: here it is a concomitant merely.
1Ti. 4:15. Meditate upon these things.R.V. Be diligent in. The word for neglect in 1Ti. 4:14 is the direct opposite of meditate. That thy profiting.R.V. thy progress, like that of a boat whose oars beat the water and urge it forward.
1Ti. 4:16. Take heed to thyself.In 1Ti. 4:13 the apostle had bidden Timothy give heed to the teaching: the take heed of this verse is perhaps slightly more emphatic. Thou shalt save both thyself, and them that hear thee.It is possible that a man who plays an actors part may utter a word that shall reuse the conscience or touch the heart, but the messenger of the gospel must himself know the truths he proclaims to others.
MAIN HOMILETICS OF THE PARAGRAPH.1Ti. 4:13-16
Ministerial Responsibilities
I. Involve the constant public reading and enforcement of the Holy Scriptures.Till I come give attendance to reading, to exhortation, to doctrine (1Ti. 4:13). The practice of reading the Scriptures in the Jewish synagogues was transferred to the Christian Church. The New Testament gospels and epistles, recognised as inspired productions by those who in the early Christian age had the gift of discerning spirits, were read in the churches along with the Old Testament books. This constant public reading of the Bible in the sanctuary has had a powerful influence in forming national character throughout Christendom. To read the word of God in public with due emphasis and efficiency is worthy of the most careful study. It should ever be regarded as an important part of public worship: it has often been made a blessing to the congregation. The Bible must also be diligently pondered by the minister for his own personal edification, and as the fountain of wisdom from which he must continually draw in instructing and exhorting his people. It is said of some of the mines of Cornwall that the deeper they are sunk the richer they prove; and though some lodes have been followed a thousand and even fifteen hundred feet, they have not come to an end. Such is the book of God. It is a mine of wealth which can never be exhausted. The deeper we sink into it the richer it becomes.
II. Require the frequent stirring up of any special spiritual endowment.Neglect not the gift that is in thee (1Ti. 4:14). The gift referred to was, in general, his spiritual qualification for the ministry. It is represented as a spark of the Spirit, likely to smoulder if neglected, and needing to be blown into flame by vigorous exercise The bestowment of the Spirit at his ordination was prophetic of the power that would be ever communicated to him in carrying on his work. The call to the ministry is also a qualification to discharge its duties.
III. Demand earnest and progressive study of Divine things.Meditate upon these things (1Ti. 4:15). Spiritual endowment is no plea for mental laziness. The study of the word of God requires and involves constant reading, elaborate research, and intense thought. All our intellectual abilities and resources are taxed to the uttermost.
IV. Impose continuous vigilance over both life and teaching in order to success.Take heed unto thyself, and unto the doctrine (1Ti. 4:16). Personal piety must be sedulously cultivated. The people are quick to detect religious decadence and loss of spiritual power in the minister. The power of teaching depends upon a constantly vivid sense of the reality and solemnity of eternal verities. It is a fruitless moan of the husbandman, Thou hast made me the keeper of the vineyards, but mine own vineyard I have not kept.
Lessons.
1. The minister is responsible to God.
2. Responsibility involves watchfulness and constant effort.
3. Success, whether evident to us or not, is proportioned to fidelity.
GERM NOTES ON THE VERSES
1Ti. 4:13-14. Ministerial Duties
I. Necessitate much reading and study.
II. Include frequent appeals to the feelings and will of the people in order to regulate the life.
III. Involve furnishing the understanding with substantial knowledge.
IV. Demand the exercise of the choicest spiritual gifts.
1Ti. 4:15. Meditation.
I. Hindrances in forming the habit.
1. The tendency to relapse into indifference concerning spiritual things.
2. The absorbing demands of business.
3. Excessive attention and labours in the external prosperity of the Church.
II. The duty of meditation.
1. The subject-matter of meditation. Those things (1Ti. 4:15 : compare 1Ti. 4:13; 2Ti. 3:15). The Holy Scriptures, in their direct bearing on religious life and experience.
2. The exercise of the duty
(1) Includes reading.
(2) Reflection.
(3) Prayer.
(4) Earnest exercise of all our powers.
III. Advantages of the duty.
1. Personal. Thy profiting.
2. Relative. May appear in all things.
1Ti. 4:16. Ordination Sermon.
I. Ministers ought to take heed to their personal religion.
II. To their study.
III. To their preaching.
IV. To their parochial duties.E. D. Griffin.
The Comparative Influence of Character and Doctrine.
I. Life tends very greatly to modify a mans own views of doctrine.
II. Affects his power of expressing or communicating truth to others.
III. Has in many respects an influence which direct teaching or doctrine cannot exert.
1. Actions are more intelligible than words.
2. The language of the life is more convincing than the language of the lip.
3. The teaching of the life is available in many cases in which the teaching of the lip cannot or ought not to be attempted.J. Caird.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(13) Till I come, give attendance to reading.The words evidently imply a hope, perhaps even an expectation, on the part of St. Paul, that he would one day be enabled once more to visit the Church of Ephesus; but so long as that absence lasted, Timothy was to attend carefully to three special points in the public ministry in which he was, in the Apostles absence, the chief officer.
The reading was that public reading of Scripture in the congregationa practice borrowed from the synagogue service, when publicly the Law and the Prophets were read to the people assembled. (See Luk. 4:16; Act. 13:15.) In these early Christian assemblies, about the year 66-67, the question arises, Were any Scriptures read in public besides the books of the Old Testament? No certain reply can be given: it is, however, probable, even at this very early date, that one at least of the older Gospels (probably St. Mark) was already known and used in the Christian churches, and read along with the Scriptures of the old covenant. That the reading of the Gospels very soon became a part of the regular service in the congregations of Christians is evident from the words of Justin Martyr, Apologia, i. 67, written in the first half of the first century.
To exhortation, to doctrine.These both most probably refer to the public ministry in the congregation. The first, exhortation, particularly applies to the feelings. The reading of the Scriptures must be followed by an earnest practical application of their teaching to the affairs of that life in the midst of which the Christian listener was living. The word doctrine suggests a public teaching directed rather to the understanding of the hearers. The idea of exposition, or even of dogmatic teaching, seems here included.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Till I come The Greek present indicative implies here a confident expectation. But when Paul came, what then?
To reading exhortation doctrine That is, teaching. All three appear to be named as public exercises. The reading does not refer to private study; but the public reading in the Churches of the Old Scripture, or perhaps the gospels so far as published, or apostolic epistles. It was thus that the books of the New Testament became Scripture in the early Church.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Until I come, give heed to reading, to exhortation, to teaching.’
Meanwhile he has a task to do before Paul arrives. And that is to read, exhort and teach. In the light of the whole emphasis in these verses on addressing others we must probably see ‘reading’ as referring to reading aloud in the public meeting, from the Scriptures, and probably also from letters of Paul (compare Col 4:16) and written tradition about Jesus (the Testimony of Jesus – Rev 1:2; Rev 1:9). Such public reading, especially of the Law, was considered very important (compare Exo 24:7; Deu 31:11 ; 2Ki 23:2; Neh 8:7-8; Luk 4:16; Act 15:21; 2Co 3:14; 1Th 5:27) Exhortation and teaching would then follow, as in the synagogue (see Luk 4:16-21).
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 4:13. To reading, to exhortation, &c. It was the custom in the synagogue to read a portion of the scriptures of the Old Testament; and, after that, to instruct the people in the meaning of it, and to give them some useful exhortations. Timothy was to do so in the school of Tyrannus, and to omit nothing of a similar kind; as well as to read the Scriptures privately for his own improvement.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 4:13 . ] comp. 1Ti 3:14 . De Wette says in explanation: “so long as thou in my absence dost preside over the church at Ephesus.” This does not agree with the circumstances, inasmuch as Timothy had not been installed as the regular superintendent of the church. That was an office held more by presbyters.
( 1Ti 1:4 , 1Ti 3:8 , 1Ti 4:1 ): “curam et studium nava;” de Wette: “ wait .”
, , ] Bengel rightly says: “lectioni Scripturae sacrae in ecclesia; huic adjunguntur duo praecipua genera, adhortatio, quae ad agendum et doctrina, quae ad cognoscendum pertinet.”
in Act 13:15 , 2Co 3:14 , is used of the reading of the law and the prophets in the synagogue; this custom was continued in Christian congregations.
The two expressions and are found elsewhere in connection with one another (Rom 12:7-8 ; comp. also above). Chrysostom is wrong in his explanation: , . With as little ground do others understand by . private instruction, and by . public preaching; or also by the former, instruction for catechumens, and by the latter, instruction for the church. [163]
[163] Van Oosterzee’s remark is also wrong: “The former was necessary for individuals in special circumstances, the latter for all every day;” because all need continually both the as well as the .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 Till I come, give attendance to reading, to exhortation, to doctrine.
Ver. 13. Give attendance to reading ] First to reading, and then to exhortation; bringing as a good scribe, out of a good treasure, new and old. Father Latimer, notwithstanding both his years and constant pains in preaching, was at his book most diligently about two of the clock every morning. A rare example.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 .] Till I come (not as De W., as long as thou in my absence presidest over the Ephesian church: for this supposes the Apostle to be the normal president of that Church and Timotheus his locum-tenens, which was not the case. Timotheus was put there with a special commission from the Apostle: that commission would cease at the Apostle’s coming, not because he would resume residence and presidence, but because he would enforce and complete the work of Timotheus, and thus, the necessity for special interference being at an end, the church would revert to the normal rule of its own presbytery), attend to the (public, see below) reading (“scriptur sacr, in ecclesia. Huic adjunguntur duo prcipua genera, adhortatio , qu ad agendum, et doctrina , qu ad cognoscendum pertinet, ch. 1Ti 6:2 fin. Rom 12:7 ff.” Beng. This is certainly the meaning; cf. Luk 4:16 ff.: Act 13:15 ; 2Co 3:14 , not that of Chrys. ( , ), Grot., Calv. (“certe fons omnis sapienti est Scriptura, unde haurire debent pastores quicquid proferunt apud gregem”), al., who understand private reading.
Whether the O. T. Scriptures alone, or in addition to them the earlier gospels were at this time included in this public reading, cf. Just. Mart. Apol. i. (ii.) 67, p. 83 ( , ), cannot be determined with any certainty), to the (also public) exhortation, to the (also public) teaching (cf. Bengel above. Chrys. takes as social, as public, , so Grot., ‘in monendis aliis privatim, docendis publice:’ but why so?).
Fuente: Henry Alford’s Greek Testament
1Ti 4:13 . : For with present indic, instead of fut. see Winer-Moulton, Grammar , p. 370. Cf. Luk 19:13 , Joh 21:22-23 .
, , are the three elements in the ministry of the word: ( a ) reading aloud of Scripture (Luk 4:16 ; Act 13:15 ; 2Co 3:14 , see Moulton and Milligan, Expositor , vii., 4:262); ( b ) exhortation based on the reading, and appealing to the moral sense (2Ti 4:2 ; Justin Martyr, Apol . i. 67); ( c ) teaching , appealing to the intellect, see note on chap. 1Ti 1:10 . Exhortation and teaching are similarly joined in Rom 12:7-8 , and 1Ti 6:2 .
Fuente: The Expositors Greek Testament by Robertson
give attendance = take heed, as 1Ti 4:1 (giving heed).
reading. See Act 13:15.
exhortation. Greek. paraklesis. See Act 22:5.
doctrine = teaching.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] Till I come (not as De W., as long as thou in my absence presidest over the Ephesian church: for this supposes the Apostle to be the normal president of that Church and Timotheus his locum-tenens, which was not the case. Timotheus was put there with a special commission from the Apostle: that commission would cease at the Apostles coming, not because he would resume residence and presidence, but because he would enforce and complete the work of Timotheus, and thus, the necessity for special interference being at an end, the church would revert to the normal rule of its own presbytery), attend to the (public, see below) reading (scriptur sacr, in ecclesia. Huic adjunguntur duo prcipua genera, adhortatio, qu ad agendum, et doctrina, qu ad cognoscendum pertinet, ch. 1Ti 6:2 fin. Rom 12:7 ff. Beng. This is certainly the meaning; cf. Luk 4:16 ff.: Act 13:15; 2Co 3:14,-not that of Chrys. ( , ), Grot., Calv. (certe fons omnis sapienti est Scriptura, unde haurire debent pastores quicquid proferunt apud gregem), al., who understand private reading.
Whether the O. T. Scriptures alone, or in addition to them the earlier gospels were at this time included in this public reading, cf. Just. Mart. Apol. i. (ii.) 67, p. 83 ( , ), cannot be determined with any certainty), to the (also public) exhortation, to the (also public) teaching (cf. Bengel above. Chrys. takes as social, as public,- , -so Grot., in monendis aliis privatim, docendis publice: but why so?).
Fuente: The Greek Testament
1Ti 4:13. , to reading) of the Sacred Scripture in the Church. To this are added two principal genera: exhortation, which refers to conduct; and doctrine, which refers to knowledge; ch. 1Ti 6:2, at the end; Rom 12:7-8.
Fuente: Gnomon of the New Testament
1Ti 4:13
Till I come, give heed to reading,-Paul expected to give him more instruction when he would come to see him. Till then he exhorts him to give attendance to reading the Scriptures of the Old Testament. Books were not then plentiful, and the Old Testament foretold the coming of the Messiah. He was to study and use them in Jus teaching. Philips beginning at the prophecy of Isaiah and preaching Jesus (Act 8:26-40) is a sample of much of the preaching of this early age. It was showing that these Scriptures foretold the coming of Jesus and how he came in fulfillment of them. This reading was to be done in private to instruct and improve himself, and in public to improve and benefit others.
to exhortation,-On these Scriptures exhortations to obedience and faithful living were to be baaed.
to teaching.-He was to study the teachings of these Scriptures concerning Jesus and teach these to others that they should practically apply them to their own lives. The Old Testament must still be studied and taught, for it was typical of the New Testament. In the Old Testament we have the example of God applying his law to the conditions of life as they would arise. From these we are to learn how he will apply the spiritual and eternal laws given in the New Testament.
Fuente: Old and New Testaments Restoration Commentary
I come: 1Ti 3:14, 1Ti 3:15
to reading: Deu 17:19, Jos 1:8, Psa 1:2, Psa 1:3, Psa 119:97-104, Pro 2:4, Pro 2:5, Mat 13:51, Mat 13:52, Joh 5:39, Act 6:4, Act 17:11, 2Ti 2:15-17
to exhortation: Rom 12:8, 1Co 14:3, Tit 2:15
to doctrine: 1Ti 4:6, 1Ti 4:16, 1Co 14:6, 1Co 14:26, 2Ti 4:2
Reciprocal: Num 1:53 – shall pitch Dan 9:2 – understood 2Ti 3:10 – my
Fuente: The Treasury of Scripture Knowledge
1Ti 4:13. Till I come is a repetition of Paul’s expressed purpose, which he stated in chapter 3:14 . Timothy was not an inspired man, and hence needed to obtain his instructions by hearing another or by reading what was written for him. Likewise, when he preached to others, he had to give them what had been written in the law of Moses or by the apostles. Furthermore, he needed to make a personal examination of all such reading matter, so that he could make the proper application to others. (See 2Ti 2:15.) To exhort another means to insist on his doing what he has learned to be his duty. Teaching includes the impartation of truths hitherto not known, and/or the explanation of those truths after having been communicated to others.
Fuente: Combined Bible Commentary
1Ti 4:13. Till I come. The words seem to imply that Timothys work at Ephesus was thought of as temporary and provisional. On St. Pauls return that delegated work would naturally cease, and the Church be left afterwards to the normal government of its bishop-elders.
To reading. All the words that are joined with this imply public official acts, and so probably does this. One work of the special mission of the young disciple was to read in the Ecclesia (1) with scarcely the shadow of a doubt, the Scriptures of the Old Testament; (2) less certainly, apostolic records of our Lords ministry, now beginning to take the place of the earlier oral tradition; (3) apostolic Epistles, according to the directions given in Col 4:16.
To exhortation, to doctrine. The two words are contrasted as in 1Ti 6:2, the former being more practical, ethical, individual; the latter (teaching rather than doctrine) more systematic and intellectual.
Fuente: A Popular Commentary on the New Testament
St. Paul, being uncertain when he should see this young labourer again, adds farther instructions to those already given him.
And here, 1. He requires him to give attendance to reading, that is, be diligent in private reading the holy scriptures, to enable him to teach, instruct, and exhort others, what they ought to believe and know, and what they ought to practise and do.
Where note, That the illuminations and teachings of the Holy Spirit must not take off any ministers from reading and studying the holy scriptures, but we must fit ourselves the better thereby to exhort, direct, and instruct others.
2. He stirs up and exhorts Timothy not to neglect, but to excite, to use, and diligently improve, those eminent gifts which were given him by prophecy, that is, according to the foregoing prophecies concerning him, and by laying on of the hands of the presbytery, when he was ordained.
Where note, That the ceremony of laying on of hands in ordination, is very ancient and apostolical; not accidental or indifferint, but a very necessary rite in the performance of that service; neglect not the gift which was given thee, with the laying on of the hands of the presbytery.
Note, 2. That persons ordained ought, with great care and diligence, to stir up the gifts of God’s Holy Spirit conferred upon them; for negligence quenches the Spirit of God in them.
Fuente: Expository Notes with Practical Observations on the New Testament
1Ti 4:13 Till I come, give attendance to reading, to exhortation, to doctrine.
“Give attendance to” or pay attention to your reading etc. Give the time required to this part of your life.
The New American Standard and New International Version insert public before reading indicating that this speaks to reading in the public services. This is most likely a part of Paul’s thought, but since the previous verse speaks to Timothy and his example, I would assume that it also relates to his own personal reading.
“Reading” This is to be an integrated part of the believers life as well as a part of the church.
Act 13:15 mentions the reading of the Law, and here we have reading again mentioned as important. Just what was Paul encouraging Timothy to read? We don’t know for sure, but it would be my assumption that it would be the Old Testament that he might have had as well as any copies of any of the epistles that had been around.
Personal reading is a must for our increased knowledge. My father was not well educated formally, but over many years of reading the Omaha World Herald, he became quite knowledgeable about a large number of subjects. Seldom did anyone ask him a question that he did not have an answer for them.
In personal readings of the Christian world, today you might wonder why they read. Most of what is on the market is of the self help vintage or fiction. There is little interest in good Bible study or commentaries these days.
Many asked why Dallas Seminary didn’t republish Lewis Chafer’s seven volume Systematic Theology and the reported answer was that there just werent enough people interested – it would not be cost effective.
There is also the possibility that Paul wanted him to acquaint himself with the teaching of the world at that time. There were writers and philosophers in this time that would have been read by some that he might minister to.
It is difficult to relate well to lost people if you don’t know what they are being taught, what they are reading, and today what they are viewing.
Reading also relates to public church gatherings.
Many of our churches are getting away from reading of the Scriptures. There are many reasons for this.
a. While interim pastor at a church in the Midwest I noticed that they stopped having Scripture reading and it occurred to me that it was probably due to my not having my sermon together early enough in the week to call them with an appropriate text. In such a case, give your interim a hint or two to get his act together.
b. The proliferation of so many different translations has been a real hindrance to the Scripture reading. When someone reads from a different translation from mine, I spend more time trying to figure out where they are, or why the translator used that particular word, than I do listening to the Word and allowing it to sink into my mind for consideration.
Possibly an answer to this would be to request that the congregation just listen to the Word being read or possibly have them read silently.
c. Boredom with the Word. Many believers have little interest in what the Word says so as a result they become very bored with listening to it.
d. Our society says that we can only give one hour to God and we have to get four songs in plus the offering, and announcements and the pastor needs 35 minutes and something just has to be left out.
e. There is also the probability that in our MTV society that we can’t get interested in anything unless it comes in a forty-five-inch model.
The term translated “exhortation” is a term that is related to one of the terms used of the Holy Spirit – one called along side for comfort and encouragement. Many take this to be preaching, but that is not the thought, though sharing of the word is not inappropriate in the Biblical exhortation.
2Co 1:3 mentions the term as comfort. “Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;”
Verse four also uses the term and is of note to our context. “Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.”
This pictures one of the important ministries of the elders of a church. One of comforting those in hardship or loss.
Lets take a moment and consider what we have learned concerning public worship so far in our study of Timothy?
1. Chapter one, we are not to have false teachers.
2. Chapter two, if it is speaking of public worship tells us to have men praying for leaders and those in authority. Women are to dress modestly and be in subjection in the worship service.
We might think about “public worship” for a moment or two.
a. There was no such thing as “public worship” in the early church except that which took place at the temple. The worship that the New Testament speaks of was mainly on a personal level and during those times when the believers gathered in homes.
b. Public worship as we view it today, that is in a church or public building where many people gather together, is not what we see in the New Testament.
c. We should understand I Timothy in that light rather than a complete guide for worship and practice for our churches.
3. Chapter three, We find the qualifications for those leading the church and services.
4. Chapter four speaks to the ministers example as well as public reading of Scripture, exhortation and doctrine.
Paul tells him to pay attention to what is read and taught in the public services.
Why was Timothy to pay attention to what was read and taught in the services?
To see that no false teachers get in and start teaching.
That my friend is one of the things that your church leaders should be doing. When you have speakers of any kind the leaders should be seeing if the teaching is correct. If it is not then they have the responsibility to correct that teaching, SOON! I would personally recommend the very next service. Stop false teaching in its tracks. I would also attempt to be sure that all people attending the error were personally contacted if they weren’t in the service when the error was refuted.
This also can include the responsibility of checking out guest speakers beforehand to see to it that they are sound teachers.
This includes music as well as speakers. Our home pastor many years ago invited the son of another pastor in the fellowship to present a music concert. The son brought a bunch of young people with him, unannounced as I remember, and the music was getting quite lively, when the youth that had arrived with him began bopping up and down the aisles while they sang. The pastor had to stand up and stop the program. Both the musician and the pastor were embarrassed.
Don’t feel bad about asking for a tape of THE program that will be presented and tell them to stick to the program.
Many churches are doing this. Indeed, many churches are instituting music policies to protect against music that is inappropriate from getting into their churches.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:13 {15} Till I come, give attendance to reading, to exhortation, to doctrine.
(15) The private exercise of pastors, is the continual reading of the scriptures, from which they may draw water out of wholesome doctrine and exhortation, both for themselves and for others.
Fuente: Geneva Bible Notes
Timothy had other responsibilities as an apostolic representative in the Ephesian church. He should give attention to his public ministry as well as to his private life. Three duties were crucial. First, he should continue to make sure the church leaders read the Scriptures in the meetings of the church. This practice, carried over from temple and synagogue worship, was central in the corporate worship of God’s people (cf. Exo 24:7; Deu 31:11; 2Ki 23:2; Neh 8:7-8; Luk 4:16; Act 15:21; 2Co 3:14; 1Th 5:27). [Note: See Towner, The Letters . . ., p. 317.] Second, exhortation should continue to accompany the reading of the Word. "Exhortation" describes the explanation and application of the text the preacher reads (i.e., the expository sermon; cf. Act 18:15). [Note: See Steven J. Lawson, "The Passion of Biblical Preaching: An Expository Study of 1 Timothy 4:13-16," Bibliotheca Sacra 159:633 (January-March 2002):79-95.] Third, teaching was necessary. This appears to have been systematic instruction in the doctrines of the faith. It may have been a thematic approach to instruction as contrasted with section by section exposition of a passage. [Note: Kelly, p. 105.]