1 ทิโมธี 4:14 วิจารณ์

Paul here foretels, I. A dreadful apostasy (Ti1 4:1-3). II. He treats of Christian liberty (Ti1 4:4, Ti1 4:5). III. He gives Timothy divers directions with respect to himself, his doctrine, and the people under his care (Ti1 4:6 to the end)

INTRODUCTION TO 1 TIMOTHY 4 In this chapter the apostle foretells a dreadful apostasy which should happen in the last times, the particulars of which he gives; and on occasion of one branch of it, discourses of Christian liberty in eating all sorts of food fit for use; and delivers out exhortations to Timothy to various duties relating to himself, his doctrine, and his charge. The prophecy is in Ti1 4:1, the author of this prophecy is the Spirit of God; the manner in which it was delivered was very clear and express; the time when it should be fulfilled, the last days; the thing itself, a departure of some from the faith; the means whereby it would come about are, some giving heed to seducing spirits, and doctrines of devils, and the hypocrisy and hardened consciences of others, who would forbid marriage, and order an abstinence from certain meats; the evil of which last is exposed by their being the creatures of God, and by their being made for this purpose to be received with thankfulness by all believers, and who know the truth: and the reasons why they should be received and used follow; because they are all good, as they are the creatures of God; and because there is nothing to be refused, provided it be received with a thankful heart; and because every creature is sanctified by the word of God, and prayer, Ti1 4:4. And then Timothy is exhorted to put the brethren in mind of those things, by which he would show himself to be a faithful minister of Christ, and well instructed in the doctrines of the Gospel, Ti1 4:6, and to reject things profane and fabulous, but use himself to internal and powerful godliness, since outward worship signifies little, but the former has the promise of this, and the other world annexed to it; which is a true saying, and to be depended on, Ti1 4:7 and which is confirmed from the practice and experience of the apostles, and therefore should be taught with authority, Ti1 4:10. And then the apostle gives Timothy some advice, which being taken, would prevent his being despised, on account of his youth; as with respect to his life and conversation, so to behave as to be a pattern to others, Ti1 4:12, and with respect to the exercise of his ministry, to make use of such means, as reading and meditation, that his profiting might be manifest to all, Ti1 4:13 and with respect to the doctrines he preached, to abide by them, whereby he would be a means of saving himself, and others, Ti1 4:16.

Meditate on these things,.... Not only on those instructions, advices, and exhortations, which the apostle had given him, throughout this chapter, which might be very useful to him, often to think of, and revolve in his mind, and seriously consider and reflect upon; but upon the Scriptures, the reading of which he had recommended to him, and the doctrines contained therein; it becomes every man not only to read, but meditate on the word of God, and much more ministers of the Gospel. The Scriptures should be read with care, and be industriously and laboriously searched into, as men dig in mines for silver or golden ore; and passages in it should be carefully compared together, the more obscure with those that are more plain and easy; and the whole is to be studied with great attention and application: give thyself wholly to them: to the reading of the Scriptures, meditation upon them, and preaching the doctrines contained in them, clear of all secular affairs, or worldly business and employment. The apostles threw off the branch of deaconship, or ministering to the poor, that they might give themselves up wholly to the ministry of the word, and prayer; and much more should worldly business be cast off, where the circumstances of ministers and churches will admit of it; a Christian soldier, or minister of the Gospel, ought not, if possible, to be entangled with the affairs of this life; he finds enough to do without, in the discharge of his ministerial function; and though the apostles sometimes wrought with their own hands, yet it was not because they had so much leisure from the ministry, or time on their hands, or because they had not a power of forbearing working, but out of necessity, see Act 20:34, or these words may be rendered, be thou in these things; let thine heart be in them; for if a minister's heart is not in his work, if he does not take delight in it, it will be a slavery and drudgery to him; spend all the time and strength in them, give thyself continually to them, and be always diligent and laborious in them: that thy profiting may appear to all; that it may be manifest to all that attend the ministry of the word that there is an increase in gifts, a growing in spiritual knowledge, an improvement of the talents bestowed: or that this profiting or increase might appear in all things; in every branch of the ministry, both in exhortation or consolation, and in doctrine; or that it might be manifest among all; that is, all that hear might receive some profit, might learn, and be comforted and edified; faith might be increased, and the joy of it be furthered; and all under the ministry visibly thrive and flourish.

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.”

"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.

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.

Here the apostle speaks of the gift of teaching, which the chosen bishop received. "By prophecy," that is, by the command of the Holy Spirit, as was said above. That is, of bishops. For it was not priests who ordained a bishop. See what amazing power the laying on of priestly hands has.

Then when he says, do not neglect, he gives the reason for this advice: first, the cause from the gift received; second, the cause from the reward expected, at take heed to yourself. In regard to the first he does two things: first, he gives the reason; second, he shows how that which is contained in the reason can be fulfilled, at meditate upon these things. He says, therefore: do not neglect the grace that is in you. As if to say: yes, take heed, because one who receives grace should not be negligent in using it; rather, it should bear fruit. The servant who hid his master's money in the earth is punished for negligence (Matt 25:24). Therefore, do not neglect the grace that is in you. By this we are to understand the episcopal dignity or the gift of knowledge or prophecy or miracles; none of which should be neglected: do not receive the grace of God in vain (2 Cor 6:1). I say, the grace which was given to you by prophecy, i.e., by divine inspiration. For in the early Church where elections were conducted honestly and for the honor of God, no one was chosen for the bishop's office except by divine choice, as Ambrose and Nicholas were chosen. And he calls this inspiration prophecy. Hence a Gloss says: they were chosen by the saints, because the saints chose only those they know had been chosen by God. And the Apostle foresaw that this would be beneficial to the Church: when prophecy should fail, i.e., this manner of choosing, the people shall be scattered abroad (Prov 29:18). But how was this grace received? With the imposition of the hand of the priest, where another version has of the hands of the priesthood. But, as has been stated, the names priest and bishop were interchangeable; because priests and bishops were established by the imposition of hands: take Josue and put your hand upon him (Num 27:18). The Lord also put his hands upon children (Matt 19:15); and the apostles upon the seven deacons (Acts 6:6). That is why hands are imposed upon those who are to be ordained bishops. But a question arises here: since a bishop ought to be ordained by three, why does he say here, of the priest, in the singular? I answer that he says this because even more than one are present, one is the chief and the others assistants. Yet it can be said that this constitution was not in vogue then, either because there were few bishops or because all of them could not be assembled. Another version has of the priesthood, i.e., of those who imposed hands not as men but as priests. And this imposition signifies the conferring of grace: not that the ministers give grace, but that they signify the grace given by Christ. Hence it is given by those who are Christ's ministers; that is why he says, of the priesthood, or of the priest: because there is one imposition of hands performed by deacons and another by priests.

Apostasy from the true faith predicted, and in what that apostasy should consist, Ti1 4:1-5. Exhortations to Timothy to teach the truth, Ti1 4:6. To avoid old wives' fables; to exercise himself to godliness, Ti1 4:7, Ti1 4:8. To labor, command, and teach, Ti1 4:9, Ti1 4:10, Ti1 4:11. To act so that none might despise his youth, Ti1 4:12. To give attendance to reading and preaching, Ti1 4:13, Ti1 4:14. To give up himself wholly to the Divine work, Ti1 4:15. And so doing he should both save himself and them that heard him, Ti1 4:16.

Neglect not the gift that is in thee - The word χαρισμα here must refer to the gifts and graces of the Divine Spirit, which Timothy received when set apart to the work of an evangelist by the imposition of St. Paul's hands, Ti2 1:6, and by that of the presbytery or eldership; for it most evidently appears, from this verse and that above quoted, that he received this double imposition, not probably at different times, but on one and the same occasion. These very gifts and graces might be improved; and we have reason to believe, if not improved, would be withdrawn by the great Head of the Church. Given thee by prophecy - It has already been conjectured (see the preface, and the note on Ti1 1:18) that there had been some remarkable prediction relative to the future destiny and usefulness of Timothy. And probably it was in consequence of this that he was set apart to the office of evangelist and bishop in the Church at Ephesus. When apostles laid their hands on men, they ordinarily received the Holy Spirit with this imposition. This may be what the apostle calls to the remembrance of Timothy, and tells him not to neglect what he had received, nor the purpose for which he had received it.

PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16) 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, Dan 7:25; Dan 8:23, &c.; Dan 11:30, as also on those of Jesus in the New Testament, Mat 24:11-24), and also by Paul himself, Th2 2:3 (with whom accord Pe2 3:3; Jo1 2:18; Jde 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 (Act 20:29): these are the forerunners of "the last days" (Ti2 3:1). depart from the faith--The apostasy was to be within the Church, the faithful one becoming the harlot. In Th2 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] (Ti2 2:18). Apollonius TyanÃ&brvbrus, a heretic, came to Ephesus in the lifetime of Timothy. giving heed-- (Ti1 1:4; Tit 1:14). seducing spirits--working in the heretical teachers. Jo1 4:2-3, Jo1 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." Jam 3:15, "wisdom . . . devilish"; Co2 11:15, "Satan's ministers."

Neglect not the gift--by letting it lie unused. In Ti2 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 (Mat 25:18, Mat 25:25, Mat 25:27-28). The charism or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" (Eph 4:11; Ti2 4:5), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [BISHOP HINDS]. given thee--by God (Co1 12:4, Co1 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 (Ti1 1:18; Act 13:1-3). with . . . laying on of . . . hands--So in Joshua's case (Num 27:18-20; Deu 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" (Ti2 1:6) implies that Paul's laying on his hands was the actual instrument of its being conferred. of the presbytery--In Ti2 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 (Pe1 5:1; Jo2 1:1). The Jewish council was composed of the elders of the Church (the presbytery, Luk 22:66; Act 22:5), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president (Act 15:16). 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.