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Commentary on 1 Timothy 4 verses 6–16
The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them, Pe2 1:12. And elsewhere, I stir up your pure minds by way of remembrance, Pe2 3:1. And, says the apostle Jude, I will therefore put you in remembrance, Jde 1:5. You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God. - Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God's heritage.
I. Godliness is here pressed upon him and others: Refuse profane and old wives' sayings, Ti1 4:7, Ti1 4:8, The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives' fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, etc. 4. It is not enough that we refuse profane and old wives' fables, but we must exercise ourselves to godliness; we must not only cease to do evil, but we must learn to do well (Isa 1:16, Isa 1:17), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, etc.
II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said (Ti1 4:8) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all acceptation - that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, Ti1 4:10. Observe,
1.Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints.
2.Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption.
III. He concludes the chapter with an exhortation to Timothy,
1.To command and teach these things that he had now been teaching him. "Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out."
2.To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: "Let no man despise thy youth; that is, give no man an occasion to despise thy youth." Men's youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised.
3.To confirm his doctrine by a good example: Be thou an example of the believers, etc. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship, - in faith, that is, in the profession of Christian faith, - and in purity or chastity.
4.He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things, Ti1 4:13. Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Mat 28:20. (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine.
5.He charges him to beware of negligence: Neglect not the gift that is in thee, Ti1 4:14. The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, etc. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul's hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers (Eph 4:8, Eph 4:11), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy's ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle's hands (Ti2 1:6), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination.
6.Having this work committed to him, he must give himself wholly to it: "Be wholly in those things, that thy profiting may appear." He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others.
7.He presses it upon him to be very cautious: "Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee." Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: "Save thyself in the first place, so shalt thou be instrumental to save those that hear thee." (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, etc.
"Neglect not the gift that is in thee, which was given thee by prophecy." Here he calls teaching prophecy. "With the laying on of the hands of the presbytery." He speaks not here of Presbyters, but of Bishops. For Presbyters cannot be supposed to have ordained a Bishop.
If you are willing, you will have more success with each other than we can have. For you both are with one another for a longer time, and you know more than we of each other’s affairs. Further, you are not ignorant of each other’s failings, and you have more freedom of speech, and love and intimacy. These are no small advantages for teaching but great and opportune moments for it. You will be more able than we both to reprove and exhort. And not this only, but because I am but one, whereas you are many; and you will be able, however many, to be teachers. Therefore I entreat you, do not “neglect this gift.”
The apostle clearly teaches that presbyters are the same as bishops.… Writing to Titus the apostle says, “For this cause I left you in Crete, that you should set in order the things that are wanting, and appoint presbyters in every city, as I had instructed. If any be blameless, the husband of one wife, having believing children not accused of wantonness or unruly. For a bishop must be blameless as the steward of God.” And to Timothy he says, “Neglect not the gift of prophecy that is in you, which was given you through the laying on of hands of the presbytery.”
Those whom he calls presbyters in this passage are not those whom we now call by that name—Paul does not usually allow to presbyters as such the power of ordination by the laying on of hands. Rather he says that the gathering of the apostles was present with him when he laid hands in his ordination. He calls this the “council of presbyters” as a designation of honor. It is in accordance with this custom that at the ordination of a bishop not one, but the multitude of bishops present, implement the ordination.
Until I come, give attention to reading, to exhortation, to teaching. Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of the hands of the elders.
Until I come, give attention to reading. It was likely that Timothy himself, as if deprived of Paul, wished for him. Therefore, he comforts him in two ways, both with the promise of his coming and with the consoling Scriptures. But notice that Timothy is instructed to read, which we ought to do.
to exhortation. To the people.
Do not neglect the gift that is in you. This is, the teaching or the office of a bishop. For the grace of God was that the young man was worthy to become a pastor.
which was given to you through prophecy. For bishops were appointed by the command of the Spirit, and not randomly. But there is also a kind of prophecy that speaks of the present; as is said, "Separate for me Barnabas and Saul." (Acts 13:2)
with the laying on of the hands of the elders. Paul says that the bishops are elders. For the elders would not have ordained the bishop.
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SUMMARY
The Apostle Paul's admonition in 1 Timothy 4:14 serves as a vital charge to Timothy, urging him to diligently cultivate and utilize the spiritual gift bestowed upon him. This verse highlights the dual nature of divine gifting: its origin through prophetic revelation and its public confirmation through the communal laying on of hands by the presbytery, underscoring both God's sovereign calling and the church's corporate affirmation of ministry.
CONTEXT
Literary Context: 1 Timothy 4:14 is situated within Paul's first letter to Timothy, a young leader whom Paul had entrusted with significant pastoral responsibilities in Ephesus. The immediate preceding verses (e.g., 1 Timothy 4:11-13) emphasize Timothy's conduct, teaching, and public reading of Scripture, setting the stage for the imperative to not neglect his spiritual endowment. Paul is urging Timothy to live up to his calling and to be an example to believers, especially in light of the false teachings and ascetic practices that were emerging (1 Timothy 4:1-5). This verse, therefore, reinforces the necessity of Timothy's spiritual equipping for the weighty task of leading and teaching the Ephesian church.
Historical & Cultural Context: Written around A.D. 62-64, 1 Timothy is one of the Pastoral Epistles, reflecting Paul's concern for church order, sound doctrine, and leadership development in the nascent Christian communities. The practice of "laying on of hands" was a well-established custom in both Jewish and early Christian traditions, signifying various acts such as blessing (e.g., Genesis 48:14), healing (e.g., Mark 6:5), or the impartation of spiritual authority and gifts for ministry (e.g., Acts 6:6). The "presbytery" (πρεσβυτέριον) refers to the council or body of elders (πρεσβύτεροι) who held significant leadership roles in the early church, responsible for teaching, governing, and shepherding the flock. Their involvement in Timothy's commissioning underscored the communal recognition and corporate endorsement of his divine calling, a crucial element in a culture that valued public affirmation and communal identity.
Key Themes: This verse contributes significantly to several key themes found throughout 1 Timothy and the broader New Testament. Foremost is the theme of Stewardship of Spiritual Gifts, emphasizing that divine endowments are not to be passively received but actively cultivated and deployed for God's purposes, specifically for the edification of the church (1 Peter 4:10). Another prominent theme is Divine Calling and Commissioning, highlighting that Timothy's ministry was divinely initiated ("by prophecy") and publicly affirmed by the church's leadership ("with the laying on of the hands of the presbytery"). This speaks to the Authority and Role of Church Leadership, particularly the elders, in discerning and confirming those called to ministry, ensuring accountability and proper order within the body of Christ, as further elaborated in Titus 1:5-9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its powerful message. The most prominent is Admonition, as Paul issues a direct, imperative command to Timothy ("Neglect not..."). This serves to underscore the urgency and importance of the instruction. There is also an element of Emphasis through the dual confirmation of the gift's origin: both "by prophecy" (divine revelation) and "with the laying on of the hands of the presbytery" (communal affirmation). This double attestation highlights the undeniable authenticity and weight of Timothy's calling. Furthermore, the phrase "laying on of the hands" functions as a form of Metonymy, where "hands" symbolize the authority, blessing, and spiritual impartation of the elders.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates the biblical understanding of spiritual gifts, their divine origin, and their communal affirmation. It teaches that God sovereignly bestows specific endowments upon individuals for the building up of His church, and these gifts are not to be taken lightly or left unused. The combination of prophecy and the laying on of hands by the presbytery underscores the complementary roles of divine revelation and corporate discernment in recognizing and commissioning individuals for ministry. This practice ensures that ministry is not merely a self-appointed endeavor but one that is divinely initiated and ecclesially affirmed, reflecting God's orderly design for His body. The theological implication is that every believer, especially those in leadership, is accountable to God and the community for the diligent stewardship of the grace given to them.
REFLECTION AND APPLICATION
1 Timothy 4:14 serves as a timeless call to faithful stewardship for all believers, not just those in vocational ministry. Each Christian has been uniquely gifted by the Holy Spirit for the common good of the church and the advancement of God's kingdom. To "neglect" a gift is to diminish its potential impact, to deprive the body of Christ of its intended benefit, and ultimately, to dishonor the Giver. This verse challenges us to move beyond passive acknowledgment of our gifts to active cultivation and courageous deployment, even when it requires stepping out of our comfort zones. It reminds us that our spiritual endowments are not for personal gain or glory, but for service, bearing fruit that glorifies God and builds up His people.
Questions for Reflection
FAQ
What exactly is "the gift" mentioned in this verse?
Answer: "The gift" (Greek: charisma) refers to a spiritual endowment or special ability given by God through the Holy Spirit. While it could encompass Timothy's natural aptitudes, the context suggests it is a supernatural enablement for ministry, such as teaching, preaching, or leadership, specifically given to him for his role in the church at Ephesus. It is not merely a talent, but a divine empowerment for service.
What is the significance of the gift being given "by prophecy" and "with the laying on of the hands of the presbytery"?
Answer: This dual description highlights both the divine origin and the communal confirmation of Timothy's gifting and calling. "By prophecy" suggests that God directly revealed or affirmed Timothy's specific calling and gifting through prophetic utterance, perhaps during a significant moment of his commissioning. "With the laying on of the hands of the presbytery" signifies the public, authoritative, and communal endorsement by the body of elders (church leaders). This act served as a visible sign of their recognition, affirmation, and perhaps impartation of spiritual authority and blessing for his ministry, underscoring the importance of corporate discernment and commissioning in the early church (Acts 13:1-3).
Does this verse mean that all spiritual gifts are given through the laying on of hands?
Answer: Not necessarily all. While the laying on of hands was a common practice for commissioning and impartation in the early church, particularly for those entering specific ministries (e.g., Acts 6:6), the Bible also indicates that the Holy Spirit distributes gifts "as he wills" (1 Corinthians 12:11). This verse specifically describes how Timothy's gift was confirmed, which included this practice, but it doesn't establish it as the exclusive method for all spiritual gifts to be received by every believer. The primary emphasis is on the divine origin of the gift and the importance of its diligent use.
CHRIST-CENTERED FULFILLMENT
1 Timothy 4:14, while a direct charge to Timothy, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the Head of the Church and the Giver of all spiritual gifts. It is through His finished work on the cross and His ascension that Christ poured out the Holy Spirit, empowering His church with diverse gifts for its mission (Ephesians 4:7-11). Jesus Himself was the epitome of one who faithfully stewarded His divine commission, never neglecting the Father's will or the power given to Him to accomplish redemption (John 17:4). As believers, we are united with Christ, and the gifts we receive are manifestations of His grace working through us, enabling us to participate in His ongoing ministry in the world. Therefore, our diligent stewardship of these gifts is an act of worship and obedience to Christ, who not only bestows them but also empowers us by His Spirit to use them for the glory of God and the building up of His body, the Church, which is His very own (Colossians 1:18).