Timothy had other responsibilities as an apostolic representative in the Ephesian church. He should give attention to his public ministry as well as to his private life. Three duties were crucial. First, he should continue to make sure the church leaders read the Scriptures in the meetings of the church. This practice, carried over from temple and synagogue worship, was central in the corporate worship of God"s people (cf. Exodus 24:7; Deuteronomy 31:11; 2 Kings 23:2; Nehemiah 8:7-8; Luke 4:16; Acts 15:21; 2 Corinthians 3:14; 1 Thessalonians 5:27). [1] Second, exhortation should continue to accompany the reading of the Word. "Exhortation" describes the explanation and application of the text the preacher reads (i.e, the expository sermon; cf. Acts 18:15). [2] Third, teaching was necessary. This appears to have been systematic instruction in the doctrines of the faith. It may have been a thematic approach to instruction as contrasted with section by section exposition of a passage. [1][source]
Context Summary
1 Timothy 4:9-16 - "take Heed To Thyself"
In all Christian service we must set our hope on the living God. Nothing counts apart from God. Prayer implies that all our gifts and efforts cover only a small part of our efficiency. There are infinite resources in God, which He is waiting to employ in human affairs, and of which we fail to make use. The Christian worker, therefore, must not only labor and strive, but must hope in the living God, whose saving grace is at the disposal of our faith. The faith exercised by the average man results in obtaining only natural things; the supernatural is secured by the faith of those who have made profounder discoveries of God, and can therefore make demands on His resources, which are hidden from the princes of this world.
In order to succeed, we must give ourselves wholly to our work for God. In answer to prayer great gifts had been communicated to Timothy, but he had to give heed to them, use them, and stir up the slumbering embers of the fire, kindled at his ordination. It is worthy of notice that the Apostle's injunctions do not include a single allusion to priestly or sacramental service, but urge to boldness of character, 1 Timothy 4:12; diligent study, 1 Timothy 4:13; rigorous orthodoxy, 1 Timothy 4:16; and the daily self-watch of the soul, 1 Timothy 4:16. Take to heart the blessed assurance of the closing sentence of the chapter. [source]
Chapter Summary: 1 Timothy 4
1He foretells that in the latter times there shall be a departure from the faith 6And to the end that Timothy might not fail in doing his duty, he furnishes him with various precepts
Greek Commentary for 1 Timothy 4:13
Till I come [εως ερχομαι] “While I am coming” (present indicative with εως heōs), not “till I come” (εως ελτω heōs elthō). [source]
Give heed [προσεχε] Present active imperative, supply τον νουν ton noun “keep on putting thy mind on.” The reading (τηι αναγνωσει tēi anagnōsei). Old word from αναγινωσκω anaginōskō See 2 Corinthians 3:14. Probably in particular the public reading of the Scriptures (Acts 13:15), though surely private reading is not to be excluded. To exhortation Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today. [source]
The reading [τηι αναγνωσει] Old word from αναγινωσκω anaginōskō See 2 Corinthians 3:14. Probably in particular the public reading of the Scriptures (Acts 13:15), though surely private reading is not to be excluded. [source]
To exhortation [τηι παρακλησει] Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today. [source]
to teaching [τηι διδασκαλιαι] Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today. [source]
To reading [ἀναγνώσει] Three times in N.T. See Acts 13:15; 2 Corinthians 3:14. The verb ἀναγινώσκειν usually of public reading. See on Luke 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 1 Timothy 4:13.” [source]
Acts 13:15If ye have any word of exhortation for the people [ει τις εστιν εν υμιν λογος παρακλησεως προς τον λαον] Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On “exhortation” (παρακλησις paraklēsis) See note on Acts 9:31. It may be a technical phrase used in the synagogue (Hebrews 13:22; 1 Timothy 4:13). [source]
Acts 20:25I know [εγω] Emphasis on υμεις παντες egō which is expressed. Ye all (οπσεστε humeis pantes). In very emphatic position after the verb εν οις διηλτον opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. Among whom I went about Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured. [source]
Acts 20:25Ye all [οπσεστε] In very emphatic position after the verb εν οις διηλτον opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. [source]
1 Timothy 4:13To reading [ἀναγνώσει] Three times in N.T. See Acts 13:15; 2 Corinthians 3:14. The verb ἀναγινώσκειν usually of public reading. See on Luke 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 1 Timothy 4:13.” [source]
Greek Commentary for 1 Timothy 4:13
“While I am coming” (present indicative with εως heōs), not “till I come” (εως ελτω heōs elthō). [source]
Present active imperative, supply τον νουν ton noun “keep on putting thy mind on.” The reading (τηι αναγνωσει tēi anagnōsei). Old word from αναγινωσκω anaginōskō See 2 Corinthians 3:14. Probably in particular the public reading of the Scriptures (Acts 13:15), though surely private reading is not to be excluded. To exhortation Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today. [source]
Old word from αναγινωσκω anaginōskō See 2 Corinthians 3:14. Probably in particular the public reading of the Scriptures (Acts 13:15), though surely private reading is not to be excluded. [source]
Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today. [source]
Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today. [source]
Three times in N.T. See Acts 13:15; 2 Corinthians 3:14. The verb ἀναγινώσκειν usually of public reading. See on Luke 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 1 Timothy 4:13.” [source]
Often in Paul. See on consolation, Luke 6:24, see on comfort, Acts 9:31, and see on comforter, John 14:16. [source]
Reverse Greek Commentary Search for 1 Timothy 4:13
Rather, while I am coming. Compare John 9:4; John 12:35, John 12:36; 1 Timothy 4:13. [source]
Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On “exhortation” (παρακλησις paraklēsis) See note on Acts 9:31. It may be a technical phrase used in the synagogue (Hebrews 13:22; 1 Timothy 4:13). [source]
Emphasis on υμεις παντες egō which is expressed. Ye all (οπσεστε humeis pantes). In very emphatic position after the verb εν οις διηλτον opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. Among whom I went about Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured. [source]
In very emphatic position after the verb εν οις διηλτον opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. [source]
The full phrase had τον νουν ton noun hold your mind on yourselves (or other object in the dative), as often in old writers and in Job 7:17. But the ancients often used the idiom with νουν noun understood, but not expressed as here and Acts 5:35; Luke 12:1; Luke 17:3; Luke 21:34; 1 Timothy 1:4; 1 Timothy 3:8; 1 Timothy 4:13. Επεχε Epeche is so used in 1 Timothy 4:16. [source]
Three times in N.T. See Acts 13:15; 2 Corinthians 3:14. The verb ἀναγινώσκειν usually of public reading. See on Luke 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 1 Timothy 4:13.” [source]
With νουν noun understood. Old and common idiom in N.T. especially in Luke and Acts (Acts 8:10.). Not in Paul‘s earlier Epistles. 1 Timothy 3:8; 1 Timothy 4:1, 1 Timothy 4:13; Titus 1:14. [source]