1Ti 4:12-16 | Barnes | STEP | Verse 12. Let no man despise thy youth . That is, do not act in such a manner that any shall despise you on account of your youth. Act as becomes a minister of the gospel in all things, and in such a way that men will respect you as such, though you are young. It is clear from this that Timothy was then a young man, but his exact age there is no means of determining. It is implied here, (1.) that there was danger that, by the levity and indiscretion to which youth are so much exposed, the ministry might be regarded with contempt; and (2.) that it was possible that his deportment should be so grave, serious, and every way appropriate that the ministry would not be blamed, but honoured. The way in which Timothy was to live so that the ministry would not be despised on account of his youth, the apostle proceeds immediately to specify. But be thou an example of the believers . One of the constant duties of a minister of the gospel, no matter what his age. A minister should so live, that if all his people should closely follow his example, their salvation would be secure, and they would make the highest possible attainments in piety. On the meaning of the word rendered example , ; . In word . In speech --that is, your manner of conversation. This does not refer to his public teaching --in which he could not probably be an example to them--but to his usual and familiar conversation. In conversation . In general deportment. See this word explained in . In charity . Love to the brethren, and to all. and following. In spirit . In the government of your passions, and in a mild, meek, forgiving disposition. In faith . At all times, and in all trials, show to believers by your example, how they ought to maintain unshaken confidence in God. In purity . In chasteness of life. See . There should be nothing in your intercourse with the other sex that would give rise to scandal. The Papists, with great impropriety, understand this as enjoining celibacy--as if there could be no purity in that holy relation which God appointed in Eden, and which he has declared to "be honourable in all," ( ,) and which he has made so essential to the well-being of mankind. If the apostle had wished to produce the highest possible degree of corruption in the church, he would have enjoined the celibacy of the clergy and the celibacy of an indefinite number of nuns and monks. There are no other institutions on the earth which have done so much to corrupt the chastity of the race, as those which have grown out of the doctrine that celibacy is more honourable than marriage. (a) "Let no man" (+) "charity" "Love"

1 Timothy 4:12-16

Verse 12. Let no man despise thy youth. That is, do not act in such a manner that any shall despise you on account of your youth. Act as becomes a minister of the gospel in all things, and in such a way that men will respect you as such, though you are young. It is clear from this that Timothy was then a young man, but his exact age there is no means of determining. It is implied here,

(1.) that there was danger that, by the levity and indiscretion to which youth are so much exposed, the ministry might be regarded with contempt; and

(2.) that it was possible that his deportment should be so grave, serious, and every way appropriate that the ministry would not be blamed, but honoured. The way in which Timothy was to live so that the ministry would not be despised on account of his youth, the apostle proceeds immediately to specify.

But be thou an example of the believers. One of the constant duties of a minister of the gospel, no matter what his age. A minister should so live, that if all his people should closely follow his example, their salvation would be secure, and they would make the highest possible attainments in piety. On the meaning of the word rendered example, Php 1:27; 1Thes 1:7.

In word. In speech--that is, your manner of conversation. This does not refer to his public teaching--in which he could not probably be an example to them--but to his usual and familiar conversation.

In conversation. In general deportment. See this word explained in Php 1:27.

In charity. Love to the brethren, and to all. 1Cor 13:1 and following.

In spirit. In the government of your passions, and in a mild, meek, forgiving disposition.

In faith. At all times, and in all trials, show to believers by your example, how they ought to maintain unshaken confidence in God.

In purity. In chasteness of life. See 1Timm 5:2. There should be nothing in your intercourse with the other sex that would give rise to scandal. The Papists, with great impropriety, understand this as enjoining celibacy--as if there could be no purity in that holy relation which God appointed in Eden, and which he has declared to "be honourable in all," (Heb 13:4,) and which he has made so essential to the well-being of mankind. If the apostle had wished to produce the highest possible degree of corruption in the church, he would have enjoined the celibacy of the clergy and the celibacy of an indefinite number of nuns and monks. There are no other institutions on the earth which have done so much to corrupt the chastity of the race, as those which have grown out of the doctrine that celibacy is more honourable than marriage.

(a) "Let no man" Tit 2:7,15 (+) "charity" "Love" Verse 13. Till I come. 1Timm 3:14; 1Timm 3:15.

Give attendance to reading. The word here used may refer either to public or to private reading. See @Ac 13:15 2Co 3:14. Comp. I Esdr. ix. 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, Acts 17:28, Tit 1:12.

To exhortation. Rom 12:8.

To doctrine. To teaching--for so the word means. Comp. Rom 12:7.

(++) "attendance" "attention" Verse 14. Neglect not the gift that is in thee. An important question arises here, to what the word gift refers :--whether to natural endowment; to office; or to some supposed virtue which had been conferred by ordination--some transmitted influence which made him holy as a minister of religion, and which was to continue to be transmitted by the imposition of apostolic hands.--The word which is here used, is rendered gift in every place in which it occurs in the New Testament. It is found in the following places, and with the following significations:-- deliverance from peril, 2Cor 1:11; a gift or quality of the mind, 1Co 7:7; gifts of Christian knowledge or consolation, Rom 1:11; 1Cor 1:7; redemption or salvation through Christ, Rom 5:15,16; Rom 6:23, 11:29; the miraculous endowments conferred by the Holy Spirit, Rom 12:6, 1Cor 12:4,9,28,30,31; and the special gift or endowment for the work of the ministry, 1Timm 4:14, 2Ti 1:6, 1Pet 4:10. The gift then referred to here was that by which Timothy was qualified for the work of the ministry. It relates to his office and qualifications -to every thing that entered into his fitness for the work. It does not refer exclusively to any influence that came upon him in virtue of his ordination, or to any new grace that was infused into him by that act, making him either officially or personally more holy than other men, or than he was before--or to any efficacy in the mere act of ordination--but it comprised the whole train of circumstances by which he had been qualified for the sacred office, and recognised as a minister of religion. All this was regarded as a gift, a benefit, or favour, χαρισμα,--and he was not to neglect or disregard the responsibilities and advantages growing out of it. In regard to the manner in which this gift or favour was bestowed, the following things are specified.

(1.) It was the gift of God, 2Ti 1:6. He was to be recognised as its source; and it was not therefore conferred merely by human hands. The call to the ministry, the qualifications for the office, and the whole arrangement by which one is endowed for the work, are primarily to be traced to him as the source.

(2.) It was given to Timothy in accordance with certain predictions which had existed in regard to him--the expectations of those who had observed his qualifications for such an office, and who had expressed the hope that he would one day be permitted to serve the Lord in it.

(3.) It was sanctioned by the laying on of the hands of the Presbytery. The call of God to the work thus recognised by the church, and the approbation of the Presbytery expressed by setting him apart to the office, should be regarded by Timothy as a part of the "gift" or benefit (charisma) which had been conferred on him, and which he was not to neglect.

(4.) An additional circumstance which might serve to impress the mind of Timothy with the value of this endowment, and the responsibility of this office, was, that Paul himself had been concerned in his ordination, 2Ti 1:6. He who was so much more aged, (2Ti 4:6,7); he who had been a father to him, and who had adopted him and treated him as a son, had been concerned in his ordination; and this fact imposed a higher obligation to perform aright the functions of an office which had been conferred on him in this manner. We are not to suppose, therefore, that there was any mysterious influence--any virus--conveyed by the act of ordination, or that that act imparted any additional degree of holiness. The endowment for the ministry; the previous anticipations and hopes of friends; and the manner in which he had been inducted into the sacred office, should all be regarded as a benefit or favour of a high order, and as a reason why the gift thus bestowed should not be neglected--and the same things now should make a man who is in the ministry deeply feel the solemn obligations resting on him to cultivate his powers in the highest degree, and to make the most of his talents.

Which was given thee by prophecy. That is, the prophetic declarations and the hopes of pious friends in regard to your future usefulness, have been among the means by which you have been introduced to the ministry, and should be a reason why you should cultivate your powers, and perform faithfully the duties of your office. 1Timm 1:18.

With the laying on of the hands of the presbytery. It was common to lay on the hands in imparting a blessing, or in setting apart to any office. See Mt 19:15, Mk 6:5, Lk 4:40, 13:13, Lev 8:14, Nu 27:23 Acts 28:8, 6:6, 8:17, 13:3. The reference here is undoubtedly to the act by which Timothy was set apart to the office of the ministry. The word rendered presbytery--πρεσβυτεριον, occurs only in two other places in the New Testament--Lk 22:66, where it is rendered elders and Acts 22:5, where it is rendered "estate of the elders." It properly means an assembly of aged men; council of elders. In Lk 22:66, Acts 22:5, it refers to the Jewish sanhedrim. Mt 5:22. In the passage before us, it cannot refer to that body--for they did not ordain men to the Christian ministry--but to some association, or council, or body of elders of the Christian church. It is clear from the passage

(1.) that there was more than one person engaged in this service, and taking part in it when Timothy was ordained, and therefore it could not have been by a prelate or bishop alone.

(2.) That the power conferred, whatever it was, was conferred by the whole body constituting the Presbytery--since the apostle says that the "gift" was imparted, not in virtue of any particular power or eminence in any one individual, but by the "laying on of the hands of the Presbytery."

(3.) The statement here is just such a one as would be made now respecting a Presbyterian ordination; it is not one which would be made of an Episcopal ordination. A Presbyterian would choose these very words in giving an account of an ordination to the work of the ministry; an Episcopalian would not. The former speaks of an ordination by a Presbytery; the latter of ordination by a Bishop. The former can use the account of the apostle Paul here as applicable to an ordination without explanations, comments, new versions, or criticisms; the latter cannot. The passage, therefore, is full proof that, in one of the most important ordinations mentioned in the New Testament, it was performed by an association of men, and not by a Prelate; and, therefore, that this was the primitive mode of ordination. Indeed, there is not a single instance of ordination to an office mentioned in the New Testament which was performed by one man alone. See this passage examined at greater length in my "Inquiry into the Organization and Government of the Apostolic Church" [pp. 221--238. London edition.]

(a) "Neglect not" 2Ti 1:6 (b) "given thee by prophecy" 1Timm 1:18 (c) "laying on of the hands" Acts 13:3 Verse 15. Meditate upon these things. Upon the train of events by which you have been led into the ministry, and upon the responsibilities and duties of the office. Let your mind be deeply impressed with these things; make them the subject of profound and serious thought.

Give thyself wholly to them. Gr., "Be in them"--a phrase similar to that of Horace--totus in illis. The meaning is plain. He was to devote his life wholly to this work. He was to have no other grand aim of living. His time, attention, talents, were to be absorbed in the proper duties of the work. He was not to make that subordinate and tributary to any other purpose, nor was he to allow any other object to interfere with the appropriate duties of that office. He was not to live for money, fame, or pleasure; not to devote his time to the pursuits of literature or science for their own sakes; not to seek the reputation of an elegant or profound scholar; not to aim to be distinguished merely as an accomplished gentleman, or as a skilful farmer, teacher, or author. Whatever was done in any of these departments, was to be wholly consistent with the direction, εντουτοιςισθι--"be in these things"-- be absorbed in the appropriate duties of the ministerial office. It may be remarked here that no man will ever make much of himself, or accomplish much in any profession, who does not make this the rule of his life. He who has one great purpose of life to which he patiently and steadily devotes himself, and to which he makes everything else bend, will uniformly rise to high respectability, if not to eminence. He who does not do this, can expect to accomplish nothing.

That thy profiting. Gr. Thy going forward; that is, thy advancement or progress. A minister of the gospel ought to make steady improvement in all that pertains to his office. No man ought to be satisfied with present attainments.

To all. Marg., in all things. The margin is the more correct rendering, but either of them makes good sense. It should be apparent to all persons who attend on a stated preaching of a minister of the gospel, that he is making steady advances in knowledge, and wisdom, and piety, and in all things that pertain to the proper performance of the duties of his office. If a man really makes progress, it will be seen and appreciated by others; if he does not, that will be as well understood by his hearers.

(1) "appear to all" "in all things" Verse 16. Take heed unto thyself. This may be understood as relating to everything of a personal nature that would qualify him for his work. It may be applied to personal piety; to health; to manners; to habits of living; to temper; to the ruling purposes; to the intercourse with others. In relation to personal religion, a minister should take heed

(1.) that he has true piety; and

(2.) that he is advancing in the knowledge and love of God. In relation to morals, he should be upright; to his intercourse with others, and his personal habits, he should be correct, consistent, and gentlemanly, so as to give needless offence to none. The person of a minister should be neat and cleanly; his manners such as will show the fair influence of religion on his temper and deportment; his style of intercourse such as will be an example to the old and the young, and such as will not offend against the proper laws of courtesy and urbanity. There is no religion in a filthy person; in uncouth manners; in an inconvenient and strange form of apparel; in bad grammar, and in slovenly habits--and to be a real gentleman should be as much a matter of conscience with a minister of the gospel as to be a real Christian. Indeed under the full and fair influence of the gospel, the one always implies the other. Religion refines the manners--it does not corrupt them; it makes one courteous, polite, and kind--it never produces boorish manners, or habits that give offence to the well-bred and the refined.

And unto the doctrine. The kind of teaching which you give, or to your public instructions. The meaning is, that he should hold and teach only the truth, he was to "take heed" to the whole business of public instruction that is, both to the matter and the manner. The great object was to get as much truth as possible before the minds of his hearers and in such a way as to produce the deepest impression on them.

Continue in them. That is, in these things which have been specified. He was ever to be found perseveringly engaged in the performance of these duties.

For in doing thou shalt both save thyself. By holding of the truth, and by the faithful performance of your duties, you will secure the salvation of the soul. We are not to suppose that the apostle meant to teach that this would be the meritorious cause of his salvation, but that these faithful labours would be regarded as an evidence of piety, and would be accepted as such. It is equivalent to saying, that an unfaithful minister of the gospel cannot be saved; one who faithfully performs all the duties of that office with a right spirit, will be.

And them that hear thee. That is, you will be the means of their salvation. It is not necessary to suppose that the apostle meant to teach that he would save all that heard him. The declaration is to be understood in a popular sense, and it is undoubtedly true, that a faithful minister will be the means of saving many sinners. The assurance furnishes a ground of encouragement for a minister of the gospel. He may hope for success, and should look for success. He has the promise of God that if he is faithful he shall see the fruit of his labours; and this result of his work is a sufficient reward for all the toils, and sacrifices, and self-denials of the ministry. If a minister should be the means of saving but one soul from the horrors of eternal suffering and eternal sinning, it would be worth the most self-denying labours of the longest life. Yet what minister of the gospel is there, who is at all faithful to his trust, who is not made the honoured instrument of the salvation of many more than one? Few are the devoted ministers of Christ who are not permitted to see evidence even here, that their labour has not been in vain. Let not, then, the faithful preacher be discouraged. A single soul rescued from death will be a gem in his eternal crown brighter by far than ever sparkled on the brow of royalty.

(a) "heed" Eze 44:24 (b) "save themselves" Jas 5:20