1 Timothy 4:13

1Ti_4:13

Give attendance to reading.

Lecture on reading

I. First, the choice of books. In this there is a great need of caution; particularly in the spring season of life, while the mental and moral habits are yet in a process of formation. A person may be ruined by reading a single volume. It is a maxim, then, ever to be borne in mind, take heed what you read. To acquire useful information; to improve the mind in knowledge, and the heart in goodness; to become qualified to perform with honour and usefulness the duties of life, and prepared for a happy immortality beyond the grave--these are the great objects which ought ever to be kept in view in reading. And all books are to be accounted good or bad in their effects just as they tend to promote or hinder the attainment of these objects. Taking this as the criterion by which to regulate your choice of books, you will, I think, be led to give an important place to historical reading, especially to that which relates to our own country. History is the mirror of the world. In addition to a knowledge of our own history, some acquaintance with the government and laws of the society in which we live would seem an almost indispensable qualification of a good citizen. Nearly related to history, and not less important, is biography. This is a kind of reading most happily adapted to minds of every capacity and degree of improvement. Few authors can be read with more profit than those that illustrate the natural sciences, and show their application to the practical arts of life. Authors of this character teach us to read and understand the sublime volume of creation. Not less valuable are those writers that make us acquainted with our own minds and hearts; that analyse and lay open the secret springs of action; unfold the principles of political and moral science; illustrate the duties which we owe to our fellow-men, to society, and to God; and by teaching us the nature, dignity, and end of our existence, aim to elevate our views and hopes, and lead us to aspire after the true glory and happiness of rational and immortal beings. Especially must this be said of the Bible. One of the greatest and best of men, I refer to Sir William Jones, a judge of the supreme court of judicature, in Bengal, has said of the Bible, I have carefully and regularly perused the Scriptures, and am of opinion that this volume, independent of its Divine origin, contains more sublimity, purer morality, more important history, and finer strains of eloquence, than can be collected from all other books, in whatever language they may have been written. Were I now to give you one rule for all, for regulating your choice of books, it should be this--Books are good or bad in their tendency as they make you relish the Word of God the more or the less after you have read them. Having made these remarks to assist you in a proper choice of books, I will--

II. Suggest a few rules in regard to the best manner of reading them. There are many who read a great deal, and yet derive very little advantage from what they read. They make an injudicious choice of books; they read without method and without object, and often without attention and reflection. As a man may be eating all day, and for want of digestion receive no nourishment; so these endless readers may cram themselves with intellectual food, and without real improvement of their minds, for want of digesting it by reflection. It is of great importance, then, not only that we take heed what we read, but how we read.

1. In the first place, then, read with discrimination. The world is full of books; no small portion of which are either worthless or decidedly hurtful in their tendency.

2. Read with attention. Never take up a book merely for amusement, or for the sake of whiling away time. Time thus spent is worse than lost.

3. Read with reflection.

4. Read with confidence. It is often said man does not know his weakness. It is quite as true, he does not know his strength. Multitudes fail to accomplish what they might because they have not due confidence in their powers, and do not know what they are capable of accomplishing. Hence they yield their understandings to the dictation of others, and never think or act for themselves. The only use they make of reading is to remember and repeat the sentiments of their author. This is an error. When you sit down to the reading of a book believe that you are able to understand the subject on which it treats, and resolve that you will understand it. If it calls you to a severe effort, so much the better. Call no man master. Yield not your minds to the passive impressions which others may please to make upon them.

5. At the same time, read with humility and candour. We know so little, in comparison with what is to be known, that we have always much more reason to be humbled by our ignorance than puffed up by our knowledge. Real science is ever humble and docile; but pedantry is proud and self-conceited.

6. It is a happy method to improve by reading, when several persons unite in reading the same book, or on the same subject, and meet occasionally to interchange their thoughts and compare their opinions respecting the authors they have been studying.

7. Read for improvement, and not for show. Recollect that the great object of reading is not to be able to tell what others have thought and said; but to improve your minds in useful knowledge, establish your hearts in virtue, and prepare yourselves for a right performance of the duties of life, and for a joyful acceptance with God on the great day of account.

III. In conclusion, let me call your attention to the importance of making a diligent use of this means of intellectual and moral improvement.

1. In the first place, then, reading is a most interesting and pleasant method of occupying your leisure hours.

2. It is a consideration of no small weight that reading furnishes materials for interesting and useful conversation. Those who are ignorant of books must of course have their thoughts confined to very narrow limits. (Joel Hawes, D. D.)

Good literature--its pleasure and profit

And here we come to the first reason why we should give attention to reading. Because--

1. There is so much to be had for so little. This too is true, that truth is cheaper than error, as found in the types to-day. The father of lies knows the appetite for a certain kind of reading which is upon the age. But, ministering to the lower tastes, he makes us pay his printers. He is up to every device, but always with an open eye to profit.

2. Reading is made more and more readable, and especially reading of the best kind. Those who had a taste for philosophy in the days of Plato, for poetry in the days of Chaucer, for history in the days of Gibbon, for natural science in the days of Richelieu, for metaphysics in the time of Locke, for sacred learning in the ages when monasteries had all the books and students--at what trouble every learner of old time was put to obtain intelligence. But, by contrast, how accessible is every sort of knowledge now.

(1) One should read no more than he takes time to reflect upon. A paragraph or a page mentally masticated and digested is of more service than a whole volume swallowed whole. To get a single truth so at ones service as to handle it as skilfully as David did his sling and stone is more effective than the apparel of Sauls armour. Many a great ease at law, involving precious life and costly property, has been lost or won through the happy knowledge of a single fact.

(2) Read chiefly on the side of ascertained truths. Let us plant ourselves upon the rock, that some things have been settled. There are some facts of religion which can no more be made flux by the slow or the fierce fires of the crucible of criticism, than gold can be melted by the flicker of a fire-fly. It seems no less than an unpardonable concession to admit that everything in this world is uncertain and unstable, and that the least stability and certainty are found in the realm of religion and requirements of faith.

(3) Read for the sake of final character as well as, or even more than, for present culture or professional calling. Is family government becoming feeble? Is the French disease of domestic corruption sickening our most sacred fane, the family? Then it will do it still more unless there shall come on us a holy purpose to purify our homes by raising the quality of the reading there allowed above the merely professional, above the evanescently fashionable, above the utterly ephemeral, up to that high order in which what is read shall sweetly allure to brighter worlds, by making sin of every gilded and grosser sort abominable in this. (J. L. Withrow, D. D.)

Reading: a talk with young folk

I. And, first, remember what a great and good book is, and especially what the Holy Book is. I want you to read the best books. Never waste your time and money over a poor, worthless, bad book. A bad book is a poison; a good book, the product of a wise soul, is health and strength and joy to mind and heart.

II. Then, consider what a great and good book may do for you, especially what the Bible may do for you. A bad book may pollute your moral life with foul and hideous stains; a weak and worthless book will waste your time, and destroy the force of your mind, but a wise strong book will ennoble and enrich you for ever.

III. Then, consider how a great and good book may help you, especially how the Bible will help you. We need the sympathy and strength of greater men than ourselves. No mind should feed upon itself. It should commune with other minds, with the golden words of men whose hearts God hath touched.

IV. Then, do not let us forget how a great and good book may teach you, especially how the Bible can teach you. It can teach you secular wisdom. The best business precepts are to be found in the Bible. (G. W. McCree.)

Reading

The art of writing is an old as well as an invaluable art, though printing is a comparatively modern invention. Paul was a reader (Act_17:28; Tit_1:12), and he exhorts Timothy, his son, to read. Right attendance to reading means--

I. Read the best books. The world abounds with books, most of which are rubbish, many of which are pestilent, few only are good. A good book should be--

1. Enlightening. It should brighten the firmament and widen the horizon of the soul.

2. Truthful. Whether in the form of fiction, history, or discussion, it should be true to the great realities of existence.

3. Suggestive. Every page of a good book should involve much more than it expresses, and charm the reader into fresh fields of inquiry.

4. Disciplinary. A good book is a book that aims at disciplining both the intellect and the heart. To aid the intellect to think with freedom, force, and precision, and the heart to flow with pure loves and high aspirations.

II. Read the best books in a right way.

1. Thoughtfully.

2. Earnestly.

3. Practically.

If men would give attendance to such reading a glorious change would come over the world, a new order of things would spring up in every department of social life. (D. Thomas.)

Experimental knowledge must be added to book knowledge

It is well known that the great doctors of the world, by much reading and speculation, attain unto a great height of knowledge, but seldom to sound wisdom; which hath given way to that common proverb, The greatest clerks are not always the wisest men. It is not studying of politics that will make a man a wise councillor of state till his knowledge is joined with experience, which teacheth where the rules of state hold and where they fail. It is not book knowledge that will make a good general, a skilful pilot--no, not so much as a cunning artizan--till that knowledge is perfected by practice and experience. And so, surely, though a man abound never so much in literal knowledge, it will be far from making him a good Christian, unless he bring precepts into practice, and, by feeling experience, apply that he knows to his own use and spiritual advantage. (J. Spencer.)

How to read with profit

As it is not the best way for any that intendeth to make himself a good statesman to ramble and run over in his travels many countries, seeing much and making use of little for the improving of his knowledge and experience in state policy, but rather stay so long in each place till he have noted those things which are best worthy his observation: so is it also in the travels and studies of the mind, by which, if we would be bettered in our judgments and affections, it is not our best course to run over many things slightly, taking only such a general view of them as somewhat increaseth our speculative knowledge, but to rest upon the points we read, that we may imprint them in our memories, and work them into our hearts and affections, for the increasing of saving knowledge; then shall we find that one good book, often read and thoroughly pondered, will more profit than by running over a hundred in a superficial manner. (J. Spencer.)

The taste for reading

If I were to pray for a taste which should stand by me in stead under every variety of circumstances, and be source of happiness and cheerfulness to me through life, and a shield against its ills, however things might go amiss, and the world frown upon me, it would be a taste for reading. I speak of it, of course, only as a worldly advantage, and not in the slightest degree derogating from the higher office and sure and stronger panoply of religious principles--but as a taste, an instrument, and a mode of pleasurable gratification. Give a man this taste, and the means of gratifying it, and you can hardly fail of making him a happy man, unless, indeed, you put into his hands a most perverse selection of books. You place him in contact with the best society in every period of history; with the wisest, the wittiest, with the tenderest, the bravest, and the purest characters who have adorned humanity. You make him a denizen of all nations--a contemporary of all ages. The world has been created for him. It is hardly possible but the character should take a higher and better tone from the constant habit of associating in thought with a class of thinkers, to say the least of it, above the average of humanity. It is morally impossible but that the manners should take a tinge of good breeding and civilization from having constantly before our eyes the way in which the best-bred and best-informed men have talked and conducted themselves in their intercourse with each other. There is a gentle, but perfectly irresistible coercion in a habit of reading, well directed, over the whole tenour of a mans character and conduct, which is not the less effectual because it works insensibly, and because it is really the last thing he dreams of. It cannot be better summed up than in the words of the Latin poet, Emollit mores, nec sinit esse feros. It civilizes the conduct of men, and suffers them not to remain barbarous. (Sir J. Herschel.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

1Ti_4:13. Give attendance to reading.—Probably the apostle means to the public reading of the Old Testament Scriptures, though it would not be surprising if portions of our New Testament were so read at the late date when this epistle was written.

1Ti_4:14. Neglect not the gift.—In the second epistle this gift is represented as a living fire which must be cared for. With the laying on of the hands of the presbytery.—In 2Ti_1:6 the imposition of hands is regarded as instrumental to the reception of the charisma: here it is a concomitant merely.

1Ti_4:15. Meditate upon these things.—R.V. “Be diligent in.” The word for “neglect” in 1Ti_4:14 is the direct opposite of “meditate.” That thy profiting.—R.V. “thy progress,” like that of a boat whose oars beat the water and urge it forward.

1Ti_4:16. Take heed to thyself.—In 1Ti_4:13 the apostle had bidden Timothy give heed to the teaching: the “take heed” of this verse is perhaps slightly more emphatic. Thou shalt save both thyself, and them that hear thee.—It is possible that a man who plays an actor’s part may utter a word that shall reuse the conscience or touch the heart, but the messenger of the gospel must himself know the truths he proclaims to others.

MAIN HOMILETICS OF THE PARAGRAPH.—1Ti_4:13-16

Ministerial Responsibilities—

I. Involve the constant public reading and enforcement of the Holy Scriptures.—“Till I come give attendance to reading, to exhortation, to doctrine” (1Ti_4:13). The practice of reading the Scriptures in the Jewish synagogues was transferred to the Christian Church. The New Testament gospels and epistles, recognised as inspired productions by those who in the early Christian age had the gift of discerning spirits, were read in the churches along with the Old Testament books. This constant public reading of the Bible in the sanctuary has had a powerful influence in forming national character throughout Christendom. To read the word of God in public with due emphasis and efficiency is worthy of the most careful study. It should ever be regarded as an important part of public worship: it has often been made a blessing to the congregation. The Bible must also be diligently pondered by the minister for his own personal edification, and as the fountain of wisdom from which he must continually draw in instructing and exhorting his people. It is said of some of the mines of Cornwall that the deeper they are sunk the richer they prove; and though some lodes have been followed a thousand and even fifteen hundred feet, they have not come to an end. Such is the book of God. It is a mine of wealth which can never be exhausted. The deeper we sink into it the richer it becomes.

II. Require the frequent stirring up of any special spiritual endowment.—“Neglect not the gift that is in thee” (1Ti_4:14). The gift referred to was, in general, his spiritual qualification for the ministry. It is represented as a spark of the Spirit, likely to smoulder if neglected, and needing to be blown into flame by vigorous exercise The bestowment of the Spirit at his ordination was prophetic of the power that would be ever communicated to him in carrying on his work. The call to the ministry is also a qualification to discharge its duties.

III. Demand earnest and progressive study of Divine things.—“Meditate upon these things” (1Ti_4:15). Spiritual endowment is no plea for mental laziness. The study of the word of God requires and involves constant reading, elaborate research, and intense thought. All our intellectual abilities and resources are taxed to the uttermost.

IV. Impose continuous vigilance over both life and teaching in order to success.—“Take heed unto thyself, and unto the doctrine” (1Ti_4:16). Personal piety must be sedulously cultivated. The people are quick to detect religious decadence and loss of spiritual power in the minister. The power of teaching depends upon a constantly vivid sense of the reality and solemnity of eternal verities. It is a fruitless moan of the husbandman, “Thou hast made me the keeper of the vineyards, but mine own vineyard I have not kept.”

Lessons.—

1. The minister is responsible to God.

2. Responsibility involves watchfulness and constant effort.

3. Success, whether evident to us or not, is proportioned to fidelity.

GERM NOTES ON THE VERSES

1Ti_4:13-14. Ministerial Duties—

I. Necessitate much reading and study.

II. Include frequent appeals to the feelings and will of the people in order to regulate the life.

III. Involve furnishing the understanding with substantial knowledge.

IV. Demand the exercise of the choicest spiritual gifts.

1Ti_4:15. Meditation.

I. Hindrances in forming the habit.—

1. The tendency to relapse into indifference concerning spiritual things.

2. The absorbing demands of business.

3. Excessive attention and labours in the external prosperity of the Church.

II. The duty of meditation.—

1. The subject-matter of meditation. “Those things” (1Ti_4:15 : compare 1Ti_4:13; 2Ti_3:15). The Holy Scriptures, in their direct bearing on religious life and experience.

2. The exercise of the duty—

(1) Includes reading.

(2) Reflection.

(3) Prayer.

(4) Earnest exercise of all our powers.

III. Advantages of the duty.

1. Personal. “Thy profiting.”

2. Relative. “May appear in all things.”

1Ti_4:16. Ordination Sermon.

I. Ministers ought to take heed to their personal religion.

II. To their study.

III. To their preaching.

IV. To their parochial duties.—E. D. Griffin.

The Comparative Influence of Character and Doctrine.

I. Life tends very greatly to modify a man’s own views of doctrine.

II. Affects his power of expressing or communicating truth to others.

III. Has in many respects an influence which direct teaching or doctrine cannot exert.—

1. Actions are more intelligible than words.

2. The language of the life is more convincing than the language of the lip.

3. The teaching of the life is available in many cases in which the teaching of the lip cannot or ought not to be attempted.—J. Caird.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

1Ti 4:13. Τῇ ἀναγνώσει, to reading) of the Sacred Scripture in the Church. To this are added two principal genera: exhortation, which refers to conduct; and doctrine, which refers to knowledge; ch. 1Ti 6:2, at the end; Rom 12:7-8.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_4:13. Ἕως ἔρχομαι] comp. 1Ti_3:14. De Wette says in explanation: so long as thou in my absence dost preside over the church at Ephesus. This does not agree with the circumstances, inasmuch as Timothy had not been installed as the regular superintendent of the church. That was an office held more by presbyters.

πρόσεχε (1Ti_1:4, 1Ti_3:8, 1Ti_4:1): curam et studium nava; de Wette: wait.

τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ] Bengel rightly says: lectioni Scripturae sacrae in ecclesia; huic adjunguntur duo praecipua genera, adhortatio, quae ad agendum et doctrina, quae ad cognoscendum pertinet.

ἀνάγνωσις in Act_13:15, 2Co_3:14, is used of the reading of the law and the prophets in the synagogue; this custom was continued in Christian congregations.

The two expressions παράκλησις and διδασκαλία are found elsewhere in connection with one another (Rom_12:7-8; comp. also παράγγελλε καὶ δίδασκε above). Chrysostom is wrong in his explanation: παράκλησις· πρὸς ἀλλήλους, διδασκαλία· πρὸς πάντας. With as little ground do others understand by διδασκ. private instruction, and by παράκλ. public preaching; or also by the former, instruction for catechumens, and by the latter, instruction for the church.[163]

[163] Van Oosterzees remark is also wrong: The former was necessary for individuals in special circumstances, the latter for all every day; because all need continually both the διδασκαλία as well as the παράκλησις.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 4:13 . ἕως ἔρχομαι : For ἕως with present indic, instead of fut. see Winer-Moulton, Grammar , p. 370. Cf. Luk 19:13 , Joh 21:22-23 .

ἀνάγνωσις , παράκλησις , διδασκαλία are the three elements in the ministry of the word: ( a ) reading aloud of Scripture (Luk 4:16 ; Act 13:15 ; 2Co 3:14 , see Moulton and Milligan, Expositor , vii., 4:262); ( b ) exhortation based on the reading, and appealing to the moral sense (2Ti 4:2 ; Justin Martyr, Apol . i. 67); ( c ) teaching , appealing to the intellect, see note on chap. 1Ti 1:10 . Exhortation and teaching are similarly joined in Rom 12:7-8 , and 1Ti 6:2 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

To reading [αναγνωσει] . Three times in N. T. See Act 13:15; 2Co 3:14. The verb ajnaginwskein usually of public reading. See on Luk 4:16. So in LXX In post - classical Greek, sometimes of reading aloud with comments. See Epictetus, Diss. 3, 23, 20. Dr. Hatch says : "It is probable that this practice of reading with comments... may account for the coordination of 'reading' with 'exhortation' and 'teaching' in 1Ti 4:13."

Exhortation [τη παρακλησει] . Often in Paul. See on consolation, Luk 6:24, comfort, Act 9:31, and comforter, Joh 14:16.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

The private exercise of Pastors, is continual reading of the Scriptures, whence out they may draw matter of wholesome doctrine and exhortation, both to themselves and to others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14).

reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 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 (Th1 5:21, Th1 5:27; Col 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 (Ti1 6:2; Rom 12:7-8). Whether in public or private, exhortation and instruction should be based on Scripture reading.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Give attendance to reading] Timothy could easily comprehend the apostle's meaning; but at present this is not so easy. What books does the apostle mean? The books of the Old Testament were probably what he intended; these testified of Jesus, and by these he could either convince or confound the Jews. But, whether was the reading of these to be public or private? Probably both. It was customary to read the law and the prophets in the synagogue, and doubtless in the assemblies of the Christians; after which there was generally an exhortation founded upon the subject of the prophecy. Hence the apostle says: Give attendance to reading, to EXHORTATION, to DOCTRINE. Timothy was therefore to be diligent in reading the sacred writings at home, that he might be the better qualified to read and expound them in the public assemblies to the Christians, and to others who came to these public meetings.

As to other books, there were not many at that time that could be of much use to a Christian minister. In those days the great business of the preacher was to bring forward the grand facts of Christianity, to prove these, and to show that all had happened according to the prediction of the prophets; and from these to show the work of God in the heart, and the evidence of that work in a holy life.

At present the truth of God is not only to be proclaimed, but defended; and many customs or manners, and forms of speech, which are to us obsolete, must be explained from the writings of the ancients, and particularly from the works of those who lived about the same times, or nearest to them, and in the same or contiguous countries. This will require the knowledge of those languages in which those works have been composed, the chief of which are Hebrew and Greek, the languages in which the Holy Scriptures of the Old and New Testaments have been originally written.

Latin is certainly of the next consequence; a language in which some of the most early comments have been written; and it is worth the trouble of being learned, were it only for the sake of the works of St. Jerome, who translated and wrote a commentary on the whole of the Scriptures; though in many respects it is both erroneous and superficial.

Arabic and Syriac may be added with great advantage: the latter being in effect the language in which Christ and his apostles spoke and preached in Judea; and the former being radically the same with the Hebrew, and preserving many of the roots of that language, the derivatives of which often occur in the Hebrew Bible, but the roots never.

The works of various scholars prove of how much consequence even the writings of heathen authors, chiefly those of Greece and Italy, are to the illustration of the sacred writings. And he who is best acquainted with the sacred records will avail himself of such helps, with gratitude both to God and man. Though so many languages and so much reading are not absolutely necessary to form a minister of the Gospel, (for there are many eminent ministers who have not such advantages,) yet they are helps of the first magnitude to those who have them and know how to use them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13 Attend to reading He knew Timothy’s diligence, and yet he recommends to him diligent reading of the Scriptures. How shall pastors teach others if they be not eager to learn? And if so great a man is advised to study to make progress from day to day, how much more do we need such an advice? Woe then to the slothfulness of those who do not peruse the oracles of the Holy Spirit by day and night, in order to learn from them how to discharge their office!

Till I come This reference to the time gives additional weight to the exhortation; for, while Paul hoped that he would come soon, yet he was unwilling, meanwhile, that Timothy should remain unemployed even for a short time; how much more ought we to look forward diligently to our whole life!

To exhortation, to doctrine Lest it should be thought that careless reading was enough, he, at the same time, shews that it must be explained with a view to usefulness when he enjoins him to give earnest attention “to doctrine and exhortation;” as if he enjoined him to learn in order to communicate to others. It is proper, also, to attend to this order, that he places reading before doctrine and exhortation; for, undoubtedly, the Scripture is the fountain of all wisdom, from which pastors must draw all that they place before their flock.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) Till I come, give attendance to reading.—The words evidently imply a hope, perhaps even an expectation, on the part of St. Paul, that he would one day be enabled once more to visit the Church of Ephesus; but so long as that absence lasted, Timothy was to attend carefully to three special points in the public ministry in which he was, in the Apostle’s absence, the chief officer.

The “reading” was that public reading of Scripture in the congregation—a practice borrowed from the synagogue service, when publicly the Law and the Prophets were read to the people assembled. (See Luk_4:16; Act_13:15.) In these early Christian assemblies, about the year 66-67, the question arises, Were any Scriptures read in public besides the books of the Old Testament? No certain reply can be given: it is, however, probable, even at this very early date, that one at least of the older Gospels (probably St. Mark) was already known and used in the Christian churches, and read along with the Scriptures of the old covenant. That the reading of the “Gospels” very soon became a part of the regular service in the congregations of Christians is evident from the words of Justin Martyr, Apologia, i. 67, written in the first half of the first century.

To exhortation, to doctrine.—These both most probably refer to the public ministry in the congregation. The first, “exhortation,” particularly applies to the feelings. The reading of the Scriptures must be followed by an earnest practical application of their teaching to the affairs of that life in the midst of which the Christian listener was living. The word “doctrine” suggests a public teaching directed rather to the understanding of the hearers. The idea of exposition, or even of dogmatic teaching, seems here included.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. Till I come] The present indic, (instead of future indic. or aorist subjunctive) is found Luk_19:13, ‘trade ye herewith till I come;’ Joh_21:22, ‘if I will that he tarry till I come.’ The right reading in the former passage, dative of relative with preposition (instead of conjunction), shews how the usage has come; ‘during the time in which I am on my way,’ ‘whilst I am a-coming.’

to reading, to exhortation, to doctrine] The ‘public reading’ as in the other two places where the noun occurs, Act_13:15, ‘after the reading of the law;’ 2Co_3:14 ‘at the reading of the old covenant;’ and similarly ‘public exhortation’ as in the same verse of the Acts, Act_13:15, ‘if ye have any word of exhortation,’ cf. also Act_15:31-32; and similarly public teaching,’ A.V. ‘doctrine’ in its old sense; cf. Rom_12:7-8, where ‘teaching’ and ‘exhorting’ are joined; ‘he that teacheth, to his teaching, or he that exhorteth, to his exhorting;’ the three parts of the public ‘ministry of the Word,’ reading, expounding, enforcing. The Bishop’s charge in the Ordering of Priests in our Prayer-Book clearly quotes the verse in this sense, ‘with doctrine and exhortation taken out of the Holy Scriptures; and with a life agreeable to the same.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Neglect not the gift that is in thee,.... What qualifies men for the work of the ministry is a gift from God: it is not of nature, nor is it mere natural abilities and capacity; nor is it any thing acquired, it is not human learning, or the knowledge of languages, arts, and sciences; nor is it special saving grace; for a man may have all these, and yet not be apt to teach, or fit for the ministry; but it is a peculiar and distinct gift, it is a gift of interpreting the Scriptures, and of dispensing the mysteries of grace to the edification of others; which, when it meets in a man with all the rest before mentioned, makes him very considerable: and this gift is in a man; it is a treasure put into earthen vessels, a good treasure in the heart, out of which a good minister of Christ brings forth many good things, things new and old, both for the delight and profit of men: and this gift is by no means to be neglected; this talent should not be hid in the earth, or wrapped up in a napkin; it should not lie dormant and useless, but should be stirred up, cultivated, and improved, as it may by reading, meditation, and prayer. And in order to enforce this exhortation on Timothy, the apostle adds,

which was given thee by prophecy; that is, it was prophesied of before hand, by some of the prophets in the church, that a very extraordinary gift should be bestowed upon this young man, which would make him a very useful person in the church of God; see Ti1 1:18 and since it was now given, he ought not therefore to neglect it: or it was given him, as some read it, with prophecy, that he should use it, and it should be of great advantage to many souls; or, together with this gift of preaching, he had also a gift of foretelling things to come; or it may be, the words may be better rendered, "for prophecy": that is, for preaching, for prophesying is frequently used for preaching; see Co1 13:2 and then the sense is, that this gift was given him to qualify him for the interpreting of the Scriptures, the explaining of the prophecies of the Old Testament, and for the preaching of the Gospel; and therefore he should not neglect it, but use it for this purpose: and he adds, that it was given him

with the laying on of the hands of the presbytery; or "of the eldership", or elders. So "eldership", is used by the Septuagint on Exo 3:16 for the elders of Israel. Now of these elders Paul was one, Ti2 1:6 nor is it unusual to call the apostles elders; see Pe1 5:1. Who joined with the apostle, in the imposition of hands on Timothy, is not certain; I should think only apostles, since here was a gift of the Holy Ghost came along with it; and it was only through the laying on of the hands of the apostles that the Holy Ghost was given. Philip, an evangelist, laid not hands on the believing Samaritans; but Peter and John, apostles, were sent down from Jerusalem to Samaria to do it, whereby many received the gifts of the Holy Ghost, fitting them to take the care of those new converts, and to spread the Gospel further in those parts, Act 8:5. And since gifts have ceased being conveyed this way, the rite of laying on of hands in ordinations seems useless, and of no avail. The apostle in calling those that joined with him, in putting hands on Timothy, the "presbytery or eldership", may have some reference to , "the elders of the congregation", which laid hands on the bullock for a sin offering, Lev 4:15 by whom some understand the great sanhedrim (m); others (n), not all the elders, but some particular persons, in number three; and so the ordination of a Rabbi was by three (o); hence we read of , "imposition of hands by the elders" (p).

(m) Bartenora in Misn. Menachot, c. 9. sect. 3. (n) Siphri in Maimon. in Misn. ib. c. 9. sect. 7. (o) Misn. Sanhedrin, c. 1. sect. 3. & Maimon. & Bartenora in ib. (p) T. Hieros. Horayot, fol. 46. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 Till I come, give attendance to reading, to exhortation, to doctrine.

Ver. 13. Give attendance to reading] First to reading, and then to exhortation; bringing as a good scribe, out of a good treasure, new and old. Father Latimer, notwithstanding both his years and constant pains in preaching, was at his book most diligently about two of the clock every morning. A rare example.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Till I come; - notes, 1Ti 3:14-15.

Give attendance to reading - The word here used may refer either to public or to private reading; see Act 13:15; 2Co 3:14; compare Esdr. 9:48. 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; Act 17:28; Tit 1:12.

To exhortation - see the notes on Rom 12:8.

To doctrine - To teaching - for so the word means; compare notes on Rom 12:7.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Attend to reading, &c. He recommends to him the reading of the Holy Scriptures; which says St. Ambrose, (lib. 3. de fid. chap. vii.) is the book of priests. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Till I come, and after that time too, but then I will further instruct thee.

Give attendance to reading; be diligent in reading the Holy Scriptures, both for thine own instruction and for the edification of others.

To exhortation; to exhort others to their duty there described, or to comfort others from arguments fetched thence.

To doctrine; to instruct others in the principles of religion.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Till I come—The Greek present indicative implies here a confident expectation. But when Paul came, what then?

To reading… exhortation… doctrine—That is, teaching. All three appear to be named as public exercises. The reading does not refer to private study; but the public reading in the Churches of the Old Scripture, or perhaps the gospels so far as published, or apostolic epistles. It was thus that the books of the New Testament became Scripture in the early Church.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Heed for attendance, A.V; teaching for doctrine, A.V Till I. (1Ti_3:14 1Ti_1:3) Reading (th ajnagnwsei). The public reading of the Scriptures (the Lessons, as we should say). This we know was the practice in the synagogue. (Luk_4:16, etc.; Act_13:27; 2Co_3:15) We see the beginning of reading the New Testament in the Christian assemblies in Eph_3:4; and sthv, Col_4:16; and generally in the fact of Epistles being addressed by the apostles to Churches. The ajnagnw the reader, lector, was a regular order in the third and fourth centuries (Bingham, vol. 1. p. 288). The Grace is being revived in our day. Exhortation (th paraklhsei); Act_4:36, where Barnabas"s name is interpreted as meaning Son of exhortation" (R.V) and 13:15; comp.klhsiv Rom_12:7 (where, as here, para and didaskalia are coupled together); 1Th_2:3, etc. Teaching (didaskali) almost always rendered "doctrine" in the A.V But here, where the act of teaching (like the act of reading, the act of exhorting, in the two preceding clauses) is intended, "teaching" is perhaps the best word according to our modern usage. As regards the difference between didaskalia and paraklhsiv, the former would express doctrinal teaching," whether of dogma or of precept, the latter entreaties to believe the one and practice the other (see Act_11:23 and 14:22 for good examples of praklhsiv).

The duties of Timothy"s public ministry.

The apostle urges him to the diligent exercise of his calling. "Till I come give attention to the reading, the exhortation, the teaching.

I THE READING. This referred to the public reading of the Scriptures in the Church. The Old Testament Scriptures, and probably part of the New Testament, would thus be read at such meeting of the saints. This reading was necessary because

(1) the Scriptures were the sources of all religious knowledge;

(2) the test or standard of doctrine by which opinions were to be tried;

(3) the means of sanctification; (Joh_17:17)

(4) the spring of Christian hope and comfort. (Rom_15:13)

II THE EXHORTATION. This refers to public ministry. Timothy was practically to enforce the duties of Christian life out of the Scriptures.

III THE TEACHING. This refers to the matter of doctrinal instruction. Thus full provision would be made for building up the saints in their most holy faith, and in all the graces and virtues of a holy life. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Give thyself to reading - Both publicly and privately. Enthusiasts, observe this! Expect no end without the means.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 13. Till I come (the present, ἔρχομαι, probably to express the purpose of an early return to Ephesus), give attention to the reading, the exhortation, the teaching. The definiteness indicated respecting these things by the use of the article, seems to point to them as well known: stated employments connected with ministerial agency. The reading, therefore, will most naturally be taken for that kind of reading which formed part of the public service of the church,—namely, the reading of Scripture, chiefly as yet, if not entirely, Old Testament Scripture. Chrysostom appears to have thought of Scripture, and nothing else, as indicated by the expression (πρόσεχε τῇ ἀναγνώσει, τῇ τῶν θείων γραφῶν); and so, undoubtedly, the expression is used at Act 13:15, also 2Co 3:14, with reference to the regular reading of the Old Testament Scriptures in the Jewish synagogues. The exhortation and the teaching are understood by Chrysostom, the former of social or mutual interchange of sentiments with a view to edification, the other of public discourse. We should rather, perhaps, suppose the apostle to be referring throughout to the service of the sanctuary; so that he shall here be advising Timothy in regard to the things which belonged to his ministrations in public, as he had previously counselled him regarding his more strictly personal character and deportment. But to try to distinguish exactly between the exhortation and the teaching is superfluous, except that, from the import of the terms, the one may be supposed to have had respect more especially to practice, and the other to instruction.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

St. Paul, being uncertain when he should see this young labourer again, adds farther instructions to those already given him.

And here, 1. He requires him to give attendance to reading, that is, be diligent in private reading the holy scriptures, to enable him to teach, instruct, and exhort others, what they ought to believe and know, and what they ought to practise and do.

Where note, That the illuminations and teachings of the Holy Spirit must not take off any ministers from reading and studying the holy scriptures, but we must fit ourselves the better thereby to exhort, direct, and instruct others.

2. He stirs up and exhorts Timothy not to neglect, but to excite, to use, and diligently improve, those eminent gifts which were given him by prophecy, that is, according to the foregoing prophecies concerning him, and by laying on of the hands of the presbytery, when he was ordained.

Where note, That the ceremony of laying on of hands in ordination, is very ancient and apostolical; not accidental or indifferint, but a very necessary rite in the performance of that service; neglect not the gift which was given thee, with the laying on of the hands of the presbytery.

Note, 2. That persons ordained ought, with great care and diligence, to stir up the gifts of God’s Holy Spirit conferred upon them; for negligence quenches the Spirit of God in them.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13. Give attendance to reading. To the reading of the Scriptures to the people. In that age, when printed books were unknown, the knowledge of the Scriptures had to be communicated in this way. To doctrine. To instruction.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. ἔως ἔρχομαι. Possibly the present tense implies a more confident expectation than would be suggested by ἕως ἄν ἔλθω; cp. 1Ti 3:14 ἐλπίζων ἐλθεῖν πρὸς σὲ τάχιον.

πρόσεχε, give heed; see note on the word at 1Ti 3:8.

τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ. These are the three main departments of the public duties of a pastor. (a) ἀνάγνωσις, reading, is not the private study of Scripture (Chrys.), but the public reading of the O.T. in the congregation, a custom taken over from the synagogue (Luk 4:16; Act 15:21; 2Co 3:14). The Apostolic letters were also read in the Christian assemblies in the Apostolic age (Col 4:16; 1Th 5:27); and by the time of Justin Martyr’s Apology (i. 67) portions of O.T. and N.T. Scripture alike were read aloud by the ἀναγνώστης at the Sunday Service. (b) The ἀνάγνωσις τοῦ νόμου was accustomed to be followed by the παράκλησις or exhortation (Act 13:15), corresponding to a modern sermon. παράκλησις is the regular word in Philo for an ‘appeal’ to the individual to rise to the higher life of philosophy. (c) διδασκαλία. This word in the Pastorals generally means ‘doctrine,’ but here it is used in the sense of teaching. (See note on 1Ti 1:10.) It is closely connected with παράκλησις, as the appeal to the heart and conscience ultimately rests on the instruction provided for the intellect. Both come within the pastor’s province. Cp. Rom 12:7 εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ, εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, and 1Ti 6:2 below ταῦτα δίδασκε καὶ παρακάλει.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13.] Till I come (not as De W., as long as thou in my absence presidest over the Ephesian church: for this supposes the Apostle to be the normal president of that Church and Timotheus his locum-tenens, which was not the case. Timotheus was put there with a special commission from the Apostle: that commission would cease at the Apostle’s coming, not because he would resume residence and presidence, but because he would enforce and complete the work of Timotheus, and thus, the necessity for special interference being at an end, the church would revert to the normal rule of its own presbytery), attend to the (public, see below) reading (“scripturæ sacræ, in ecclesia. Huic adjunguntur duo præcipua genera, adhortatio, quæ ad agendum, et doctrina, quæ ad cognoscendum pertinet, ch. 6:2 fin. Rom 12:7 ff.” Beng. This is certainly the meaning; cf. Luk 4:16 ff.: Act 13:15: 2Co 3:14,—not that of Chrys. (ἀκούωμεν ἅπαντες, καὶ παιδευώμεθα μὴ ἀμελεῖν τῆς τῶν θείων γραφῶν μελέτης), Grot., Calv. (“certe fons omnis sapientiæ est Scriptura, unde haurire debent pastores quicquid proferunt apud gregem”), al., who understand private reading.

Whether the O. T. Scriptures alone, or in addition to them the earlier gospels were at this time included in this public reading, cf. Just. Mart. Apol. i. (ii.) 67, p. 83 (τὰ ἀπομνημονεύματα τῶν αποστόλων ἢ τὰ συγγράμματα τῶν προφητῶν ἀναγινώσκεται, μέχρις ἐγχωρεῖ), cannot be determined with any certainty), to the (also public) exhortation, to the (also public) teaching (cf. Bengel above. Chrys. takes παρακλήσει as social, διδασκαλίᾳ as public,—τῇ παρακλήσει τῇ πρὸς ἀλλήλους, τῇ διδασκαλίᾳ τῇ πρὸς πάντας—so Grot., ‘in monendis aliis privatim, docendis publice:’ but why so?).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. τῇ ἀναγνώσει] i.e. the public reading (cf. ταῖς προσεύχαις, 5:5, Act 2:42), as in the Jewish synagogues (cf. Charles on Rev 1:3). This would, with the O.T., include Apostolic letters (1Th 5:27, Eph 3:4, Col 4:16, Euseb. H.E. 4. 23), apocalypses (Mar 13:14, Rev 1:3; cf. Tert. Apol. 39, “cogimur ad litterarum divinarum commemorationem si quid præsentium temporum qualitas aut praemonere cogit aut recognoscere”), the memoirs of the Apostles or the writings of the prophets (Justin M. Apol. i. 67).

πρόσεχε] This will include his own reading (cf. Tit 1:9) and that of any official to whom it was deputed. It will imply—

(a) A wise choice of the passages to be read: cf. Apost. Const. ii. 5 (infra).

(b) Audible reading: cf. Apost. Canons, 19, ἀναγνώστης καθιστάσθω εὐήκοος.

(c) A power of correct exposition: cf. ib. ἀναγν . . . διηγητικός, εἰδὼς ὅτι εὐαγγελιστοῦ τόπον ἐργάζεται: Apost. Const. ii. 5 of the bishop: πολὺς ἐν ἀναγνώσμασιν, ἵνα τὰς γράφας ἐπιμελῶς ἑμηνεύῃ.

Such supervision will necessarily imply previous private study; cf. Apost. Const. i. 5, καθεζόμενος ἔνδον ἀναγίνωσκε τὸν νόμον, τὰς βασιλειους, τοὺς προφήτας κ.τ.λ. Hippol. Canons, 27, “Sol conspiciat matutino tempore scripturam super genua tua.” Cf. 2Ti 3:15.

For an interesting analogy, cf. Pap. Oxyr. iii. 531, from a father to his son, τοῖς βιβλίοις σου αὐτὸ μόνον πρόσεχε φιλολογῶν καὶ ἀπʼ αὐτῶν ὄνησιν ἕξεις.

τῇ παρακλ. τῇ διδασκ] cf. Rom 12:7 and Tit 2:1-14, which shows that the teaching will include moral and doctrinal instruction.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.