Give Heed to Reading; Take Heed to Yourself and the Doctrine (1 Timothy 4:13–16)

1 Tim. 4:13. Until I come, give attention to reading, to exhortation, to teaching.

“He said: be an example in everything for those you shepherd, so that they may hear your word and obey it submissively. Now he indicates what occupations should be pursued with them to edify them and lead them to perfection—namely reading, exhortation, and teaching; ‘give attention to reading’ of the Divine Scriptures, ‘to exhortation’ of those who have need of it, ‘to teaching’ addressed to all in general” (holy Chrysostom). Blessed Theodoret distinguishes exhortation from teaching thus: “teaching, without holding anything back, sets forth various instructions (generally—‘to all the people’ [Oecumenius]); while exhortation either encourages the despondent or calms the angry with counsel.” Blessed Theophylact, repeating this, adds to the explanation of “exhortation” that its object is “the persuasion and stirring up of those who feel in themselves a flagging of moral energy.” Ambrosiaster writes: “when we dispose others to good action by a gentle word—this is exhortation; but when we impress something hidden (the mysteries of the faith) on the minds of the hearers—this is teaching.”

As for the reading of the Divine Scriptures, by this may be understood reading in church assemblies, and private reading as preparation for reading in the assemblies, and the gathering of a store from which to draw material for exhortation and teaching (Ambrosiaster). From this our commentators draw the following lessons. Holy Chrysostom says: “He enjoins Timothy to occupy himself with reading. Let us all hear this and learn not to neglect the study of the Divine Scriptures. This was not said to Timothy alone, but to all. If the Apostle gives such instruction to one who raised the dead, what shall we say against it? Christ too points to teachers when He says that ‘the Kingdom of Heaven is like a householder who brings out of his treasure new things and old’ (Matt. 13:47, 52). The same is instilled by blessed Paul when he says: ‘that through patience and the comfort of the Scriptures we might have hope’ (Rom. 15:4). — He himself fulfilled this more than all others. Being trained in the Law at the feet of Gamaliel, he certainly continued to occupy himself with reading it afterward. Do you not see how often he cites testimonies from the Prophets and examines them? Therefore, if Paul occupies himself with reading—for no small benefit flows from the Scriptures—shall we be lazy and listen to it inattentively?” — Let us add also the brief word of blessed Theodoret: “Even to thrice-blessed Timothy, however spiritual he was, the teacher commands attention to reading. From this we may learn that even we must bring our own effort to smooth the path toward the reception of the grace of the Spirit.”

The words “until I come” are added both as comfort—that, remaining alone, he will not be orphaned for long—and to drive away fear when encountering difficulties, as if to say: if you encounter a difficulty, seek its resolution in Scripture; what you cannot find there, I will come soon and resolve. Blessed Theophylact writes: “he comforts holy Timothy by saying ‘until I come’—for this gave hope of seeing his teacher soon, since, being left an orphan, he was surely seeking Paul in his heart. And there is still another reason for saying this: since holy Timothy, being young, certainly did not know many things and needed the presence of his teacher to learn them from him—holy Paul says to him: until I come, read the Scriptures, and there you will find the needed precepts. And when I come, I will pass on to you the rest as well.”

1 Tim. 4:14. Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of hands of the presbytery.

“Do not neglect”—standing after “give attention to reading,” exhortation, and teaching—gives to understand that if he does not fulfil these, he will prove negligent, and that this negligence will be negligence toward the gift living in him. Since this gift is evidently the gift of the episcopate or pastorate, it follows that a shepherd who is negligent in reading, exhortation, and teaching is a negligent shepherd—one who despises the gift of the pastorate given to him and abiding in him. He buries his talent in the earth (Matt. 25:25) or wraps his “mina” in a cloth (Lk. 19:20)—and gives himself to sleep. Ambrosiaster writes: “if the shepherd of the people (of the faithful) neglects this (reading and the rest), he neglects the grace given to him. For he is made a guide of the people precisely in order to care for its salvation, by exhorting and teaching, so that his appointment to this order may bear fruit; for God raised him to this rank that he might further the salvation of His people. Therefore whoever, having been deemed worthy of such dignity, proves negligent, will be regarded as a despiser of God and ‘shall be called least in the Kingdom of Heaven’ (Matt. 5:19). Moreover, one who does not care about teaching—will he care about doing?”

This was also the purpose for which the Apostle here said “do not neglect the gift.” He wished to present a motive for the pastoral occupations indicated just before, making it understood that the chief work of a shepherd is to teach and to lead through teaching the souls entrusted to him along the path of salvation. A shepherd who does not teach is no shepherd. — But to strengthen this motive still further, the Apostle judged it necessary to remind holy Timothy of how this gift of the pastorate was received by him.

“Which was given to you.” He did not appropriate it to himself, did not seek or strive for it directly or indirectly—but it was “given.” Holy Timothy was chosen by the common voice and common indication of the faithful. But the electors were not content with this alone, but waited for an indication from above. And it was given “by prophecy”—that is, either by a special revelation concerning the worthiness of the one to be chosen, given to holy Paul, or by the utterance concerning him by one of the prophets—who were usual at that time in the Church—or by some other indication from above. The prophecies that had been made concerning holy Timothy had already been mentioned by holy Paul earlier (1 Tim. 1:18). This had likely happened more than once. But here reference is made to what took place in Ephesus. “Prophecy,” Ambrosiaster writes, “is an indication from above that the one chosen will be a worthy teacher.” Therefore, having said “by prophecy,” the Apostle testified that holy Timothy was ordained bishop “by the command of the Holy Spirit” (blessed Theophylact). And in general at that time “bishops were appointed by the command of the Spirit, not in any haphazard manner. And it is a special kind of prophecy when the present is pointed to from above—as there in Antioch: ‘Separate for Me Barnabas and Saul’ (Acts 13:2)” (Oecumenius). Indication from above concerning the worthiness of the one to be chosen occurred repeatedly in the Church; not seldom did those choosing not dare to complete their election without an indication from above.

The election was the preparation; the actual installation as bishop was then accomplished by ordination: “with the laying on of hands of the presbytery,” του πρεσβυτεριου,—properly of the eldership, the body of elders and senior persons in the Church. Priests were chosen from among such persons, and it is probably them that holy Paul means here. Since there were not a few of them in and around Ephesus, he designated them all by the common name πρεσβυτεριου — which in Slavonic is rendered “of the priesthood”—the assembly of priests. But then—does it follow that priests ordain a bishop? Holy Chrysostom answers: “He is not speaking of presbyters (of priests) here, but of bishops; for presbyters do not ordain bishops.” Oecumenius and Theophylact agree. But blessed Theodoret writes that by “priesthood” the Apostle here means “those deemed worthy of apostolic grace.” And consequently, holy Paul means here himself alone. This is in complete accord with what he says in the Second Epistle to Timothy: “I remind you to stir up the gift of God which is in you through the laying on of my hands” (2 Tim. 1:6). There “gift” and here “gift” denote the same thing. Consequently, the mentioned “gift” was given by the laying on of the hands of holy Paul, as one possessing apostolic grace. — But in that case the word “priesthood” would receive not a direct but a figurative meaning. To retain the direct meaning of this word, and at the same time to understand by the laying on of hands that imparted the grace of episcopacy the laying on of hands of holy Paul and not of presbyters, it may be allowed that in the present passage the laying on of hands of the priesthood was indeed performed, but not as the performance of the sacrament of episcopal ordination—rather as an expression of assent to the election, and perhaps even separately from the consecratory laying on of hands by holy Paul—earlier, as the conclusion of the election indicated by revelation from above. In that case the sense of the whole passage would be: do not neglect the gift given to you by the laying on of my hands, by prophecy, with the assent of the whole priesthood, which expressed it by its own laying on of hands upon you. It gave the hands of assent.

1 Tim. 4:15. Meditate on these things; be absorbed in them, [understand these things,] so that your progress may be evident to all.

“In these things”—in all that has been said to him above, that is: “be an example to the believers” and “give attention to reading, to exhortation, to teaching”—or even further back: feed yourself with the words of faith and train yourself in godliness, in hope of eternal life. But one may narrow the scope of meaning: “in these things”—referring chiefly to what concerns the building up of oneself as a shepherd and the pastoral edification of those shepherded. “Meditate,” μελετα,—think on these things, keep them constantly in mind and ponder them, be wholly and zealously occupied with them. — “Be absorbed in them”—be entirely in this; let nothing else even come to mind; be wholehearted and wholly devoted to this alone. As a soldier is wholly in his military service, a craftsman wholly in his craft, a scholar wholly in his science—so be you wholly in your pastorate. For this is the essential condition for appearing perfect in the work one undertakes or to which one is called. This is why the Apostle adds immediately after: “so that your progress may be evident to all.” — “Progress”—success, perfection. “May be evident”—so that it may be clear that you are perfect in all things, both in life and in teaching; or so that it may be evident to all that you are perfect in your work and rank—that is, in the pastorate. In this way it will arrange itself that no one will neglect you on account of your youth. Oecumenius writes: a “great” progress is indicated; for if it were not very great, it would not be visible. The word “in all” means: either to all people, or in all things. Theophylact completes this: “in all”—“that is, not in life only but in the teaching word as well. See how great and wondrous he desires him to be even in this!” The words “[understand these things]” are not read by any of our commentators.

From verse 14 to the end of the chapter, the Apostle presents persuasive incentives as exhortations to good pastoral work: in verse 14: “do not neglect the gift”; here: “so that your progress may be evident to all”; and further: “you will save both yourself and those who hear you.” “See,” says holy Chrysostom, “how persistently he urges him to the same thing, wishing to show that a teacher must above all strive for this (that is, to be an example and to teach).”

1 Tim. 4:16. Take heed to yourself and to the teaching; continue in them, for in doing this you will save both yourself and those who hear you.

“Take heed to yourself and to the teaching.” “That is, be attentive to yourself and teach others” (holy Chrysostom). But this has already been spoken of; therefore one may suppose that here the Apostle had in mind to instill not so much the subject of the work as the manner of doing it. An occasion for this supposition is provided by the verbs used here: επεχε and επιμενε. Επεχε — press upon yourself. To have one’s mind on oneself means to attend to oneself; but one can also press upon oneself a tension of will—to compel oneself, to bear down on oneself. The meaning would then be: επεχε σεαυτω — press hard on yourself and on the teaching of others; spare no labour; compel yourself to an exemplary life and to untiring teaching. To this same sense the following is also close: “continue in them.” — “Continue,” επιμενε,—with effort, diligence, and patience continue in this—in these labours and occupations of the pastorate; know no weariness. This επιμενε also points to inspiration toward patient labour and exertion—and to hope of success; so that “continue in them” means: be indefatigable in the labours of the pastorate, in expectation of the saving fruit of success—of which mention is made immediately.

“For in doing this you will save both yourself and those who hear you.” — “You will save yourself”: for if you act thus, there is nothing further that can be required of you—you will have done your work as you ought, whether those shepherded by you obey you or not. But the Apostle promises even more than this—namely that those who hear him will be saved as well. They will inevitably follow after you, and since you, acting in the manner described, will certainly attain salvation, they too, following after you, will attain the same. It seems that holy Paul had in mind especially to bring out the victorious power of teaching that is justified and confirmed by life. In that case, he says as it were, no one will withstand your word and conviction—all will obey you, will follow your teaching and your example and will be saved. And the fruit of this will be felt in you. Ambrosiaster writes: “the Apostle urges that holy Timothy present himself to all as a model in good works and be exemplary in the labours of teaching. Progress must be shown not in teaching alone but also in deeds. For as a good tree bears good fruit (Matt. 7:17), so good teaching cannot produce bad fruit. When good deeds are visible, those who hear, being convinced that this is the fruit of good teaching, cannot fail to benefit from the teaching. For what is set forth in the word of instruction is always recognized as true and received with fear and reverence, when it is evident that all of it is reverently observed by the one who teaches. Thus a good shepherd of the people will receive a twofold fruit—both for his own good deeds and for the salvation of those he shepherds—those who hear him; conversely, if he is negligent, he will give account to God both for himself and for them.”