---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Timothy 4"
description: "CHAPTER 4   :-. PREDICTION OF A
COMING DEPARTURE
FROM THE FAITH:
TIMOTHY"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-timothy/4"
---

CHAPTER 4

. PREDICTION OF A
COMING DEPARTURE
FROM THE FAITH:
TIMOTHY'S DUTY
AS TO IT: GENERAL
DIRECTIONS TO HIM.
The "mystery of iniquity"
here alluded to, and already working (), stands opposed to the "mystery of godliness" just
mentioned ([1 Timothy 3:16](../../../kjv/1-timothy/3/16)).

**1. Now**—*Greek,* "But."
In contrast to the "mystery of godliness."
**the Spirit**—speaking by
the prophets in the Church (whose prophecies rested on those of the
Old Testament, [Daniel 7:25](../../../kjv/daniel/7/25); [Daniel 8:23](../../../kjv/daniel/8/23);
[Daniel 11:30](../../../kjv/daniel/11/30), as also on those of
Jesus in the New Testament, [Daniel 11:30](../../../kjv/daniel/11/30)), and also by Paul himself, [Daniel 11:30](../../../kjv/daniel/11/30) (with whom accord [2 Peter 3:3](../../../kjv/2-peter/3/3);
[1 John 2:18](../../../kjv/1-john/2/18); [Judges 1:18](../../../kjv/judges/1/18)).
**expressly**—"in
plain words." This shows that he refers to prophecies of the
Spirit then lying before him.
**in the latter times**—in
the times *following upon the times in which he is now writing.*
Not some remote future, but times *immediately subsequent,* the
beginnings of the apostasy being already discernible ([Judges 1:18](../../../kjv/judges/1/18)): these are the forerunners of "the *last* days"
([2 Timothy 3:1](../../../kjv/2-timothy/3/1)).
**depart from the faith**—The
apostasy was to be within the Church, the faithful one becoming the
harlot. In [2 Thessalonians 2:3](../../../kjv/2-thessalonians/2/3) (written
earlier), the apostasy of the Jews from God (joining the heathen
against Christianity) is the groundwork on which the prophecy rises;
whereas here, in the Pastoral Epistles, the prophecy is connected
with Gnostic errors, the seeds of which had already been sown in the
Church [AUBERLEN] ([2 Thessalonians 2:3](../../../kjv/2-thessalonians/2/3)). Apollonius Tyanæus, a heretic, came to Ephesus in the
lifetime of Timothy.
**giving heed**— ([1 Timothy 1:4](../../../kjv/1-timothy/1/4);
[Titus 1:14](../../../kjv/titus/1/14)).
**seducing spirits**—working
in the heretical teachers. [1 John 4:2](../../../kjv/1-john/4/2);
[1 John 4:3](../../../kjv/1-john/4/3); [1 John 4:6](../../../kjv/1-john/4/6),
"the spirit of error," opposed to "the spirit of
truth," "the Spirit" which "speaketh" in the
true prophets against them.
**doctrines of devils**—literally
"teachings of (that is suggested by) demons." [1 John 4:6](../../../kjv/1-john/4/6), "wisdom . . . devilish"; [1 John 4:6](../../../kjv/1-john/4/6), "Satan's ministers."

**2.** Rather translate, "Through
(literally, '*in*'; the element *in* which the apostasy has
place) the hypocrisy of lying speakers"; this expresses the
means *through* which "some shall (be led to) depart from
the faith," namely, the reigned sanctity of the seducers
(compare "deceivers," ).
**having their conscience
seared**—*Greek,* "having *their own* conscience,"
c., that is, not only "speaking lies" *to others,* but
also having *their own* conscience seared. Professing to lead
others to holiness, *their* own conscience is all the while
defiled. Bad consciences always have recourse to hypocrisy. As *faith*
and a *good conscience* are joined () so *hypocrisy* (that is, *unbelief,* [Matthew 24:5](../../../kjv/matthew/24/5);
[Matthew 24:51](../../../kjv/matthew/24/51); compare [Matthew 24:51](../../../kjv/matthew/24/51)) and a *bad conscience* here. THEODORET
explains like *English Version,* "seared," as implying
their extreme *insensibility;* the effect of cauterizing being
to deaden sensation. The *Greek,* however, primarily means
"branded" with the consciousness of crimes committed
against their better knowledge and conscience, like so many scars
burnt in by a branding iron: Compare [Titus 1:15](../../../kjv/titus/1/15);
[Titus 3:11](../../../kjv/titus/3/11), "condemned of
himself." They are conscious of the brand within, and yet with a
hypocritical show of sanctity, they strive to seduce others. As "a
seal" is used in a good sense ([Titus 3:11](../../../kjv/titus/3/11)), so "a brand" in a bad sense. The image is taken
from the branding of criminals.

**3.** Sensuality leads to false
spiritualism. Their own inward impurity is reflected in their eyes in
the world without them, and hence their asceticism ([Titus 1:14](../../../kjv/titus/1/14);
[Titus 1:15](../../../kjv/titus/1/15)) [WIESINGER].
By a spurious spiritualism ([Titus 1:15](../../../kjv/titus/1/15)), which made moral perfection consist in abstinence from
outward things, they pretended to attain to a higher perfection. [Titus 1:15](../../../kjv/titus/1/15) (compare [1 Corinthians 7:8](../../../kjv/1-corinthians/7/8);
[1 Corinthians 7:26](../../../kjv/1-corinthians/7/26); [1 Corinthians 7:38](../../../kjv/1-corinthians/7/38))
gave a seeming handle to their "forbidding marriage"
(contrast [1 Timothy 5:14](../../../kjv/1-timothy/5/14)); and the
Old Testament distinction as to clean and unclean, gave a pretext for
teaching to "abstain from meats" (compare [Colossians 2:16](../../../kjv/colossians/2/16);
[Colossians 2:17](../../../kjv/colossians/2/17); [Colossians 2:20-23](../../../kjv/colossians/2/20-23)).
As these Judaizing Gnostics combined the harlot or apostate Old
Testament Church with the beast ([Colossians 2:20-51](../../../kjv/colossians/2/20-51)), or Gnostic spiritualizing anti-Christianity, so Rome's
Judaizing elements ([1 Timothy 4:3](../../../kjv/1-timothy/4/3))
shall ultimately be combined with the open worldly-wise
anti-Christianity of the false prophet or beast ([1 Timothy 6:20](../../../kjv/1-timothy/6/20);
[1 Timothy 6:21](../../../kjv/1-timothy/6/21); [Colossians 2:8](../../../kjv/colossians/2/8);
[1 John 4:1-3](../../../kjv/1-john/4/1-3); [Revelation 13:12-15](../../../kjv/revelation/13/12-15)).
Austerity gained for them a show of sanctity while preaching false
doctrine ([Colossians 2:23](../../../kjv/colossians/2/23)). EUSEBIUS
[*Ecclesiastical History,* 4.29] quotes from IRENÆUS
[1.28] a statement that Saturninus, Marcion, and the Encratites
preached abstinence from marriage and animal meats. Paul
prophetically warns against such notions, the seeds of which already
were being sown ([1 Timothy 6:20](../../../kjv/1-timothy/6/20);
[2 Timothy 2:17](../../../kjv/2-timothy/2/17); [2 Timothy 2:18](../../../kjv/2-timothy/2/18)).
**to be received**—*Greek,*
"to be partaken of."
**of them**—literally,
(created and designed) "*for* them," Though *all*
(even the unbelieving, [Psalms 104:14](../../../kjv/psalms/104/14);
[Matthew 5:45](../../../kjv/matthew/5/45)) are partakers in these
foods created by God, "they which believe" alone fulfil
God's design in creation *by partaking of them with thanksgiving;*
as opposed to those who *abstain* from them, or in partaking of
them, do not do so *with thanksgiving.* The unbelieving have not
the designed use of such foods by reason of their "conscience
being defiled" ([Titus 1:15](../../../kjv/titus/1/15)).
The children of God alone "inherit the earth"; for
obedience is the necessary qualification (as it was in the original
grant of the earth to Adam), which they alone possess.
**and know the
truth**—explanatory and defining who are "they which
believe." Translate as *Greek,* "and have *full*
knowledge of the truth" (see on [Titus 1:15](../../../kjv/titus/1/15)). Thus he contradicts the assumption of superior *knowledge*
and higher moral perfection, put forward by the heretics, on the
ground of their abstinence from marriage and meats. "The *truth*"
stands in opposition to their "*lies*" ([Titus 1:15](../../../kjv/titus/1/15)).

**4, 5.** Translate as *Greek,*
"Because" (expressing a reason resting on an *objective
fact;* or, as here, a Scripture quotation)—"For" (a
reason resting on something *subjective* in *the writer's
mind*).
**every creature . . . good**—
([Genesis 1:31](../../../kjv/genesis/1/31); [Romans 14:14](../../../kjv/romans/14/14);
[Romans 14:20](../../../kjv/romans/14/20)). A refutation by
anticipation of the Gnostic opposition to creation: the seeds of
which were now lurking latently in the Church. Judaism ([Acts 10:11-16](../../../kjv/acts/10/11-16);
[1 Corinthians 10:25](../../../kjv/1-corinthians/10/25); [1 Corinthians 10:26](../../../kjv/1-corinthians/10/26))
was the starting-point of the error as to meats: Oriental Gnosis
added new elements. The old Gnostic heresy is now almost extinct; but
its remains in the celibacy of Rome's priesthood, and in its fasts
from animal meats, enjoined under the penalty of mortal sin, remain.
**if . . . with
thanksgiving**—Meats, though pure in themselves, become impure by
being received with an unthankful mind ([Romans 14:6](../../../kjv/romans/14/6);
[Titus 1:15](../../../kjv/titus/1/15)).

**5. sanctified**—"hallowed";
set apart as holy for the use of believing men: separated from "the
creature," which is under *the bondage of vanity and
corruption* ([Romans 8:19](../../../kjv/romans/8/19), c.).
Just as in the Lord's Supper, the thanksgiving prayer sanctifies the
elements, separating them from their naturally alien position in
relation to the spiritual world, and transferring them to their true
relation to the new life. So in *every* use of the creature,
thanksgiving prayer has the same effect, and ought always to be used
([1 Corinthians 10:30](../../../kjv/1-corinthians/10/30) [1 Corinthians 10:31](../../../kjv/1-corinthians/10/31)).
**by the word of God and
prayer**—that is, "by means of *intercessory* prayer"
(so the *Greek*)—that is, *consecratory* prayer in behalf
of "the creature" or food—that prayer mainly consisting
of "the word of God." The *Apostolic Constitutions*
[7.49], give this ancient grace, almost wholly consisting of
Scripture, "Blessed art thou, O Lord, who feedest me from my
youth, who givest food to all flesh: Fill our hearts with joy and
gladness, that we, having all sufficiency, may abound unto every good
work in Christ Jesus our Lord, through whom glory, honour, and might,
be to thee for ever. Amen." In the case of inspired men, "the
word of God" would refer to *their* inspired prayers ([1 Corinthians 10:31](../../../kjv/1-corinthians/10/31)); but as Paul speaks in general, including uninspired men's
thanksgiving for meals, the "word of God" more probably
refers to the *Scripture* words used in thanksgiving prayers.

**6. If thou put . . . in
remembrance**—rather as *Greek,* "If thou *suggest*
to (bring under the notice of) the brethren," c.
**these things**—namely,
the truths stated in [1 Timothy 4:4](../../../kjv/1-timothy/4/4)
[1 Timothy 4:5](../../../kjv/1-timothy/4/5), in opposition to the
errors foretold, [1 Timothy 4:1-3](../../../kjv/1-timothy/4/1-3).
**minister**—"servant."
**nourished up**—The *Greek*
is *present,* not *past:* "*continually being*
nourished in" ([2 Timothy 1:5](../../../kjv/2-timothy/1/5);
[2 Timothy 3:14](../../../kjv/2-timothy/3/14); [2 Timothy 3:15](../../../kjv/2-timothy/3/15)).
**the words of faith**—rather,
"the words of *the* faith" (compare [2 Timothy 3:15](../../../kjv/2-timothy/3/15)).
**good doctrine**—"the
good *teaching.*" Explanatory of "the faith," in
opposition to the "teachings of demons" (*English
Version,* "doctrines of devils," [2 Timothy 3:15](../../../kjv/2-timothy/3/15)) which Timothy was to counteract. Compare "sound
doctrine" ([1 Timothy 1:10](../../../kjv/1-timothy/1/10); [1 Timothy 6:3](../../../kjv/1-timothy/6/3);
[Titus 1:9](../../../kjv/titus/1/9); [Titus 2:1](../../../kjv/titus/2/1)).
**whereunto thou hast
attained**—"the *course* of which thou hast *followed*";
hast *followed along* by tracing its course and accompanying it
[ALFORD]. Thou hast begun
to follow up [BENGEL]. The
same *Greek* occurs, "thou hast fully known" ([Titus 2:1](../../../kjv/titus/2/1)), "having had perfect understanding" ([Titus 2:1](../../../kjv/titus/2/1)). It is an undesigned coincidence that the *Greek* verb
is used only by Paul and *Paul's companion,* Luke.

**7. refuse**—reject, avoid, *have
nothing to do with* ([2 Timothy 2:23](../../../kjv/2-timothy/2/23);
[Titus 3:10](../../../kjv/titus/3/10)).
**old wives' fables**—anile
myths ([1 Timothy 1:4](../../../kjv/1-timothy/1/4); [1 Timothy 1:9](../../../kjv/1-timothy/1/9);
[Titus 1:14](../../../kjv/titus/1/14)). They are "profane,"
because leading away from "godliness" or "piety"
([1 Timothy 1:4-7](../../../kjv/1-timothy/1/4-7); [1 Timothy 6:20](../../../kjv/1-timothy/6/20);
[2 Timothy 2:16](../../../kjv/2-timothy/2/16); [Titus 1:1](../../../kjv/titus/1/1);
[Titus 1:2](../../../kjv/titus/1/2)).
**exercise thyself**—literally,
"exercise thyself" as one undergoing training in a
gymnasium. Let thy self-discipline be not in ascetical exercises as
the false teachers ([1 Timothy 4:3](../../../kjv/1-timothy/4/3);
[1 Timothy 4:8](../../../kjv/1-timothy/4/8); compare [2 Timothy 2:22](../../../kjv/2-timothy/2/22);
[2 Timothy 2:23](../../../kjv/2-timothy/2/23); [Hebrews 5:14](../../../kjv/hebrews/5/14);
[Hebrews 12:11](../../../kjv/hebrews/12/11)), but with a view to
godliness or "piety" ([1 Timothy 6:11](../../../kjv/1-timothy/6/11);
[1 Timothy 6:12](../../../kjv/1-timothy/6/12)).

**8. profiteth little**—*Greek,*
"profiteth to (but) a small extent." Paul does not deny
that fasting and abstinence from conjugal intercourse for a time,
with a view to reaching the inward man through the outward, do profit
somewhat, [Acts 13:3](../../../kjv/acts/13/3); [1 Corinthians 7:5](../../../kjv/1-corinthians/7/5);
[1 Corinthians 7:7](../../../kjv/1-corinthians/7/7); [1 Corinthians 9:26](../../../kjv/1-corinthians/9/26);
[1 Corinthians 9:27](../../../kjv/1-corinthians/9/27) (though in its
degenerate form, asceticism, dwelling solely on what is outward, [1 Corinthians 9:27](../../../kjv/1-corinthians/9/27), is not only not profitable but injurious). Timothy seems to
have had a leaning to such outward self-discipline (compare [1 Corinthians 9:27](../../../kjv/1-corinthians/9/27)). Paul, therefore, while not disapproving of this in its due
proportion and place, shows the vast superiority of *godliness*
or *piety,* as being *profitable* not merely "to a
small extent," but unto *all* things; for, having its seat
within, it extends thence to the whole outward life of a man. Not
unto one portion only of his being, but to every portion of it,
bodily and spiritual, temporal and eternal [ALFORD].
"He who has *piety* (which is 'profitable unto *all*
things') wants nothing needed to his well-being, even though he be
without those helps which, 'to a small extent,' *bodily exercise*
furnishes" [CALVIN].
"*Piety,*" which is the *end* for which thou art
to "exercise thyself" ([1 Corinthians 9:27](../../../kjv/1-corinthians/9/27)), is the essential thing: the means are secondary.
**having promise,**
c.—Translate as *Greek,* "Having promise of life, that
which now is, and that which is to come." "Life" in
its truest and best sense now and hereafter ([1 Corinthians 9:27](../../../kjv/1-corinthians/9/27)). Length of life now so far as it is really good for the
believer life in its truest enjoyments and employments now, and life
blessed and eternal hereafter ([Matthew 6:33](../../../kjv/matthew/6/33);
[Mark 10:29](../../../kjv/mark/10/29); [Mark 10:30](../../../kjv/mark/10/30)).
"Now in this time" ([Psalms 84:11](../../../kjv/psalms/84/11);
[Psalms 112:1-10](../../../kjv/psalms/112/1-10); [Romans 8:28](../../../kjv/romans/8/28);
[1 Corinthians 3:21](../../../kjv/1-corinthians/3/21); [1 Corinthians 3:22](../../../kjv/1-corinthians/3/22),
"*all* things are yours . . . the world, life . . . things
present, things to come"). Christianity, which seems to aim only
at our happiness hereafter, effectually promotes it here ([1 Timothy 6:6](../../../kjv/1-timothy/6/6);
[2 Peter 1:3](../../../kjv/2-peter/1/3)). Compare Solomon's
prayer and the answer ([2 Peter 1:3](../../../kjv/2-peter/1/3)).

**9.** (). This verse (*Greek*), "faithful is the saying, "
&c. confirms the assertion as to the "promise" attached
to "godliness," [1 Timothy 4:8](../../../kjv/1-timothy/4/8),
and forms a prefatory introduction to [1 Timothy 4:8](../../../kjv/1-timothy/4/8), which is joined to [1 Timothy 4:9](../../../kjv/1-timothy/4/9)
by "For." So [2 Timothy 2:11](../../../kjv/2-timothy/2/11).
Godly men seem to suffer loss as to this life: Paul hereby refutes
the notion [BENGEL]. "God
is the *Saviour* specially of those that believe" ([2 Timothy 2:11](../../../kjv/2-timothy/2/11)), both as to "the life that now is," and also as
to "the life which is to come" ([2 Timothy 2:11](../../../kjv/2-timothy/2/11)).

**10. therefore**—*Greek,*
"with a view to this." *The reason why* "we both
('both' is omitted in the oldest manuscripts) labor (endure hardship)
and suffer reproach (some oldest manuscripts read 'strive') is
*because* we have rested, and do rest our hope, on the living
(and therefore, *life-giving,* ) God."
**Saviour**—even in this
life ([1 Timothy 4:8](../../../kjv/1-timothy/4/8)).
**specially of those that
believe**—Their "labor and reproach" are not
inconsistent with their having from the living God, their Saviour,
even the present life ([Mark 10:30](../../../kjv/mark/10/30),
"a hundred fold now in this time . . . with persecutions"),
much more the life to come. If God is in a sense "Saviour"
of unbelievers ([1 Timothy 2:4](../../../kjv/1-timothy/2/4), that
is, is *willing* to be so *everlastingly,* and *is
temporally here* their *Preserver* and *Benefactor*),
much more of believers. He is the Saviour of all men *potentially*
([1 Timothy 1:15](../../../kjv/1-timothy/1/15)); of believers alone
*effectually.*

**11.** These truths, to the
exclusion of those useless and even injurious teachings (), while weighing well thyself, charge also upon others.

**12. Let no man despise thy youth**—Act
so as to be respected in spite of thy youth ([1 Corinthians 16:11](../../../kjv/1-corinthians/16/11);
[Titus 2:15](../../../kjv/titus/2/15)); compare "youthful"
as to Timothy ([2 Timothy 2:22](../../../kjv/2-timothy/2/22)). He
was but a mere youth when he joined Paul ([2 Timothy 2:22](../../../kjv/2-timothy/2/22)). Eleven years had elapsed since then to the time
subsequent to Paul's first imprisonment. He was, therefore, still
young; especially in comparison with Paul, whose place he was
filling; also in relation to elderly presbyters whom he should
"entreat as a father" ([2 Timothy 2:22](../../../kjv/2-timothy/2/22)), and generally in respect to his duties in rebuking,
exhorting, and ordaining ([1 Timothy 3:1](../../../kjv/1-timothy/3/1)),
which ordinarily accord best with an elderly person ([1 Timothy 3:1](../../../kjv/1-timothy/3/1)).
**be thou an example**—*Greek,*
"*become a pattern*" ([1 Timothy 3:1](../../../kjv/1-timothy/3/1)); the true way of making men not to despise (slight, or
disregard) thy youth.
**in word**—in all that
thou sayest in public and private.
**conversation**—that is,
"behavior" the *Old* English sense of the word.
**in charity . . . faith**—the
two cardinal principles of the Christian ([1 Timothy 3:1](../../../kjv/1-timothy/3/1)). The oldest manuscripts omit, "in spirit."
**in purity**—simplicity of
holy motive followed out in consistency of holy action [ALFORD]
([1 Timothy 5:22](../../../kjv/1-timothy/5/22); [2 Corinthians 6:6](../../../kjv/2-corinthians/6/6);
[James 3:17](../../../kjv/james/3/17); [James 4:8](../../../kjv/james/4/8);
[1 Peter 1:22](../../../kjv/1-peter/1/22)).

**13. Till I come**—when Timothy's
commission would be superseded for the time by the presence of the
apostle himself ([1 Timothy 1:3](../../../kjv/1-timothy/1/3);
[1 Timothy 3:14](../../../kjv/1-timothy/3/14)).
**reading**—especially in
the public congregation. The practice of reading Scripture was
transferred from the Jewish synagogue to the Christian Church
([Luke 4:16-20](../../../kjv/luke/4/16-20); [Acts 13:15](../../../kjv/acts/13/15);
[Acts 15:21](../../../kjv/acts/15/21); [2 Corinthians 3:14](../../../kjv/2-corinthians/3/14)).
The New Testament Gospel and Epistles being recognized as inspired by
those who had the gift of *discerning spirits,* were from the
first, according as they were written, read along with the Old
Testament in the Church ([1 Thessalonians 5:21](../../../kjv/1-thessalonians/5/21);
[1 Thessalonians 5:27](../../../kjv/1-thessalonians/5/27); [Colossians 4:16](../../../kjv/colossians/4/16)),
[JUSTIN MARTYR,
*Apology,* 1.67]. I think that while *public reading* is
the prominent thought, the Spirit intended also to teach that
Scripture reading in private should be "the fountain of all
wisdom from which pastors ought to draw whatever they bring before
their flock" [ALFORD].
**exhortation**—addressed
to the feelings and will with a view to the regulation of the
conduct.
**doctrine**—*Greek*
(ministerial), "teaching" or *instruction.* Addressed
to the understanding, so as to impart knowledge ([1 Timothy 6:2](../../../kjv/1-timothy/6/2);
[Romans 12:7](../../../kjv/romans/12/7); [Romans 12:8](../../../kjv/romans/12/8)).
Whether in public or private, *exhortation* and *instruction*
should be based on *Scripture reading.*

**14. Neglect not the gift**—by
letting it lie unused. In [2 Timothy 1:6](../../../kjv/2-timothy/1/6)
the gift is represented as a *spark* of the Spirit lying within
him, and sure to smoulder by neglect, the *stirring up* or
keeping in lively exercise of which depends on the will of him on
whom it is bestowed ([Matthew 25:18](../../../kjv/matthew/25/18);
[Matthew 25:25](../../../kjv/matthew/25/25); [Matthew 25:27](../../../kjv/matthew/25/27);
[Matthew 25:28](../../../kjv/matthew/25/28)). The *charism* or
spiritual gift, is that of the Spirit which qualified him for "the
work of an evangelist" ([Ephesians 4:11](../../../kjv/ephesians/4/11);
[2 Timothy 4:5](../../../kjv/2-timothy/4/5)), or perhaps *the gift
of discerning spirits,* specially needed in his function of
ordaining, as overseer [BISHOP
HINDS].
**given thee**—by God
([1 Corinthians 12:4](../../../kjv/1-corinthians/12/4); [1 Corinthians 12:6](../../../kjv/1-corinthians/12/6)).
**by prophecy**—that is, by
the Holy Spirit, at his general ordination, or else consecration, to
the special see of Ephesus, speaking through the prophets God's will
to give him the graces needed to qualify him for his work ([1 Timothy 1:18](../../../kjv/1-timothy/1/18);
[Acts 13:1-3](../../../kjv/acts/13/1-3)).
**with . . . laying on of . . .
hands**—So in Joshua's case ([Numbers 27:18-20](../../../kjv/numbers/27/18-20);
[Deuteronomy 34:9](../../../kjv/deuteronomy/34/9)). The gift was connected
with the symbolical act of laying on hands. But the *Greek*
"with" implies that the *presbyter's* laying on hands
was the mere *accompaniment* of the conferring of the gift. "By"
([2 Timothy 1:6](../../../kjv/2-timothy/1/6)) implies that *Paul's*
laying on his hands was the actual *instrument* of its being
conferred.
**of the presbytery**—In
[2 Timothy 1:6](../../../kjv/2-timothy/1/6) the apostle mentions
only *his own* laying on of hands. But there his aim is to
remind Timothy specially of the part he himself took in imparting to
him the gift. Here he mentions the fact, quite consistent with the
other, that the neighboring presbyters took part in the ordination or
consecration, he, however, taking the foremost part. Paul, though
having the general oversight of the elders everywhere, was an elder
himself ([1 Peter 5:1](../../../kjv/1-peter/5/1); [2 John 1:1](../../../kjv/2-john/1/1)).
The Jewish council was composed of the elders of the Church (the
presbytery, [Luke 22:66](../../../kjv/luke/22/66); [Acts 22:5](../../../kjv/acts/22/5)),
and a presiding rabbi; so the Christian Church was composed of
apostles, elders, and a president ([Acts 22:5](../../../kjv/acts/22/5)). As the president of the synagogue was of the same order
as his presbyters, so the bishop was of the same order as his
presbyters. At the ordination of the president of the synagogue there
were always three presbyters present to lay on hands, so the early
Church canons required three bishops to be present at the
consecration of a bishop. As the president of the synagogue, so the
bishop of the Church alone could ordain, he acting as the
representative, and in the name of the whole presbytery [VITRINGA].
So, in the Anglican Church, the bishop ordains, the presbyters or
priests present joining with him in laying on hands.

**15. Meditate**—*Greek,*
"*Meditate* CAREFULLY
*upon*" ([Psalms 1:2](../../../kjv/psalms/1/2);
[Psalms 119:15](../../../kjv/psalms/119/15); compare "Isaac,"
[Genesis 24:63](../../../kjv/genesis/24/63)).
**these things**— ([Genesis 24:63](../../../kjv/genesis/24/63)). As food would not nourish without digestion, which
assimilates the food to the substance of the body, so spiritual food,
in order to benefit us, needs to be appropriated by prayerful
meditation.
**give thyself wholly
to**—literally, "BE
*in* these things"; let them engross thee wholly; be wholly
absorbed in them. *Entire self-dedication,* as in other
pursuits, so especially in religion, is the secret of proficiency.
There are changes as to all other studies, fashionable to-day, out of
fashion to-morrow; this study alone is never obsolete, and when made
the all-engrossing aim sanctifies all other studies. The exercise of
the ministry threatens the spirit of the ministry, unless it be
sustained within. The minister must be first his own scholar before
he can be another's teacher.
**profiting**—*Greek,*
"progress" towards perfection in the Christian life, and
especially towards the fullest realization of the ideal of a
Christian minister ([1 Timothy 4:12](../../../kjv/1-timothy/4/12)).
**may appear to all**—not
for thy glory, but for the winning of souls ([1 Timothy 4:12](../../../kjv/1-timothy/4/12)).

**16. Take heed**—Give heed ().
**thyself, and . . .
doctrine**—"and unto thy teaching." The two requisites
of a good pastor: His teaching will be of no avail unless his own
life accord with it; and his own purity of life is not enough unless
he be diligent in teaching [CALVIN].
This verse is a summary of .
**continue in them**— ().
**in doing this**—not "*by*
doing this," as though he could save himself by works.
**thou shalt . . . save
thyself, and them that hear thee**— ([Ezekiel 33:9](../../../kjv/ezekiel/33/9);
[James 5:20](../../../kjv/james/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."

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