the Week of Proper 22 / Ordinary 27
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1 Timothy 4:16
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Bible Verse Review
from Treasury of Scripure Knowledge
Take: 1 Chronicles 28:10, 2 Chronicles 19:6, Mark 13:9, Luke 21:34, Acts 20:28, 1 Corinthians 3:10, 1 Corinthians 3:11, Colossians 4:17, 2 Timothy 4:2, Titus 2:7, Titus 2:15, Hebrews 12:15, 2 John 1:8
unto the: 1 Timothy 4:6, 1 Timothy 1:3, Romans 16:17, Ephesians 4:14, Titus 2:7, Hebrews 13:9, 2 John 1:9
continue: Acts 6:4, Acts 26:22, Romans 2:7, 2 Timothy 3:14, Titus 1:9
thou shalt: Ezekiel 3:19-21, Ezekiel 33:7-9, Acts 20:26, Acts 20:27, 1 Corinthians 9:27
them: Isaiah 55:11, Jeremiah 23:22, Romans 10:10-14, Romans 11:14, 1 Corinthians 9:22, 1 Thessalonians 2:16, 1 Thessalonians 2:19, 1 Thessalonians 2:20, 2 Timothy 2:10, Philemon 1:19, James 5:20
Reciprocal: Exodus 23:13 - be circumspect Exodus 35:35 - the cunning Numbers 3:10 - they shall Nehemiah 6:3 - I am doing Song of Solomon 8:12 - vineyard Ezekiel 3:18 - to save Ezekiel 3:21 - also Ezekiel 18:27 - he shall Obadiah 1:21 - saviours Luke 10:2 - the labourers John 4:36 - he that reapeth receiveth John 5:34 - that John 8:31 - If John 21:15 - Feed Acts 2:40 - Save Romans 12:7 - ministry 1 Corinthians 7:16 - O wife 1 Corinthians 9:19 - that 1 Timothy 4:13 - to doctrine 1 Timothy 5:17 - word James 1:25 - and Revelation 4:8 - full Revelation 5:13 - blessing
Cross-References
Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden.
Then the man and his wife heard the sound of the Lord God as he was walking in the garden in the cool of the day, and they hid from the Lord God among the trees of the garden.
Then they heard the sound of Yahweh God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of Yahweh God in the midst of the trees of the garden.
They heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden.
And they heard the voyce of the Lord God, walkyng in the garden in ye coole of the day: and Adam and his wyfe hyd themselues from the presence of the lord God amongst ye trees of the garden.
During the cool part of the day, the Lord God was walking in the garden. The man and the woman heard him, and they hid among the trees in the garden.
And they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden.
And whanne thei herden the vois of the Lord God goynge in paradijs at the wynd after myddai, Adam and his wijf hidden hem fro the face of the Lord God in the middis of the tre of paradijs.
And they heard the voyce of the LORD God, walking in the garden in the coole of the day: and Adam and his wife hid themselues from the presence of the LORD God, amongst the trees of the garden.
And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden.
Gill's Notes on the Bible
Take heed unto thyself,.... Not as a man, or a Christian only, but as a minister; and as every minister should take heed to his life and conversation, that it be exemplary, as in 1Ti 4:12 to his gifts, that they be not lost, or neglected, but used and improved; to the errors and heresies abroad, that he be not infected with them; and to his flock, which is the other part of himself, that he feed it with knowledge and understanding: and to thy doctrine: preached by him, that it be according to the Scriptures, be the doctrine of Christ, and his apostles, and according to godliness; that it tend to edification, and is pure, incorrupt, and all of a piece; and that it be expressed in the best manner, with all boldness and plainness; and that he defend it against all opposition:
continue in them; or "with them"; the members of the church at Ephesus; or rather in the doctrines of the Gospel; which should be done, though a majority is against them; though rejected by the wise, learned, and rich; though not to be comprehended by carnal reason; and though loaded with reproach and scandal; and though persecuted, yea even unto death for them:
for in doing this, thou shall both save thyself; a minister by taking heed to himself, and doctrine, saves himself from the pollutions of the world, from the errors and heresies of false teachers, from the blood of all men, and from all just blame in his ministry.
And them that hear thee; by being an example to them in doctrine and conversation, a minister is the means of saving and preserving those that attend on him, from erroneous principles, and immoral practices; and by faithfully preaching the Gospel to his hearers, he is instrumental in their eternal salvation; for though Jesus Christ is the only Saviour, the only efficient and procuring cause of salvation, yet the ministers of the Gospel are instruments by which souls believe in him, and so are saved; the word preached by them, being attended with the Spirit of God, becomes the ingrafted word, which is able to save, and is the power of God unto salvation; and nothing can more animate and engage the ministers of the word to take heed to themselves and doctrine, and abide therein, than this, of being the happy instruments of converting sinners, and saving them from death; see James 5:20
Barnes' Notes on the Bible
Take heed unto thyself - This may be understood as relating to everything of a personal nature that would qualify him for his work. It may be applied to personal piety; to health; to manners; to habits of living; to temper; to the ruling purposes; to the contact with others. In relation to personal religion, a minister should take heed:
(1) That he has true piety; and,
(2) That he is advancing in the knowledge and love of God. In relation to morals, he should be upright; to his contact with others, and his personal habits, he should be correct, consistent, and gentlemanly, so as to give needless offence to none. The person of a minister should be neat and cleanly; his manners such as will show the fair influence of religion on his temper and deportment; his style of conversation such as will be an example to the old and the young, and such as will not offend against the proper laws of courtesy and urbanity. There is no religion in a filthy person; in uncouth manners; in an inconvenient and strange form of apparel; in bad grammar, and in slovenly habits - and to be a real gentleman should be as much a matter of conscience with a minister of the gospel as to be a real Christian. Indeed, under the full and fair influence of the gospel, the one always implies the other. Religion refines the manners - it does not corrupt them; it makes one courteous, polite, and kind - it never produces boorish manners, or habits that give offence to the well-bred and the refined.
And unto the doctrine - The kind of teaching which you give, or to your public instructions. The meaning is, that he should hold and teach only the truth. He was to “take heed” to the whole business of public instruction; that is, both to the matter and the manner. The great object was to get as much truth as possible before the minds of his hearers, and in such a way as to produce the deepest impression on them.
Continue in them - That is, in these things which have been specified. He was ever to be found perseveringly engaged in the performance of these duties.
For in doing this thou shalt both save thyself - By holding of the truth, and by the faithful performance of your duties, you will secure the salvation of the soul. We are not to suppose that the apostle meant to teach that this would be the meritorious cause of his salvation, but that these faithful labors would be regarded as an evidence of piety, and would be accepted as such. It is equivalent to saying, that an unfaithful minister of the gospel cannot be saved; one who faithfully performs all the duties of that office with a right spirit, will be.
And them that hear thee - That is, you will be the means of their salvation. It is not necessary to suppose that the apostle meant to teach that he would save all that heard him. The declaration is to be understood in a popular sense, and it is undoubtedly true that a faithful minister will be the means of saving many sinners. This assurance furnishes a ground of encouragement for a minister of the gospel. He may hope for success, and should look for success. He has the promise of God that if he is faithful he shall see the fruit of his labors, and this result of his work is a sufficient reward for all the toils and sacrifices and self-denials of the ministry. If a minister should be the means of saving but one soul from the horrors of eternal suffering and eternal sinning, it would be worth the most self-denying labors of the longest life. Yet what minister of the gospel is there, who is at all faithful to his trust, who is not made the honored instrument of the salvation of many more than one? Few are the devoted ministers of Christ who are not permitted to see evidence even here, that their labor has not been in vain. Let not, then, the faithful preacher be discouraged. A single soul rescued from death will be a gem in his eternal crown brighter by far than ever sparkled on the brow of royalty.
Clarke's Notes on the Bible
Verse 1 Timothy 4:16. Take heed unto thyself — See that the life of God remains and the work of God prospers in thine own soul. Take heed to thy doctrine, that the matter be pure and orthodox; that thou teach nothing for truth but what God has revealed.
Continue in them — i.e., In taking heed to thyself and to thy doctrine; for this must be thy continual study. Without this, the Divine influence shall recede from thy heart, and the Divine gift from thy intellect; and, like Samson shorn of his strength, thou wilt soon become as another man, as any common man; thy power will depart from thee, and thou shalt be no longer able to persuade; the UNCTION shall depart from thee, and, destitute of spiritual feeling thyself, thou shalt not be able to cause others to feel. Take the apostle's advice, and thou shalt save thy own soul, and the souls of them that hear thee.
In the course of the preceding notes I have referred to Bishop Newton's opinion and application of the prophecy contained in the first five verses. Not being fully persuaded in my own, mind to what Church this, and the prophecy in the Epistle to the Thessalonians, should be applied, I produce an accredited author, who, for his Dissertations on the Prophecies, has a high and, honoured name in the Church.
"I. The first thing to be considered is, the apostasy here predicted. 'Some shall depart, or rather apostatize, from the faith.' An apostasy from the faith may be either total or partial; either when we renounce the whole, or when we deny some principal and essential article of it. It is not every error, or every heresy, that is apostasy from the faith. It is a revolt in a principal and essential article, when we worship God by any image or representation, or when we worship other beings besides God, and pray unto other mediators besides the one Mediator between God and man, the man Christ Jesus. This is the very essence of Christian worship, to worship the one true God, through the one true Christ; and to worship any other god, or any other mediator, is apostasy and rebellion against God and against Christ. Such is the nature of apostasy from the faith; and it is implied that this apostasy shall be general, and affect great numbers. For, though it be said only some shall apostatize, yet by some, here, many are understood. The original word frequently signifies a multitude and there are abundant instances in Scripture where it is used in that sense, as the reader may perceive from John 6:64-66; Romans 11:17; 1 Corinthians 10:5-6. This apostasy may be general and extensive, and include many but not all.
"II. It is more particularly shown wherein the apostasy should consist, in the following words: Giving heed to seducing spirits and doctrines of devils; or rather: `Giving heed to erroneous spirits and doctrines concerning demons.' Spirits seem to be much the same in sense as doctrines, the latter word may be considered as explanatory of the former; and error sometimes signifying idolatry, erroneous doctrines may comprehend idolatrous as well as false doctrines. But it is still farther added, for explanation, that these doctrines should be doctrines of devils or of demons, where the genitive case is not to be taken actively, as if demons were the authors of these doctrines, but passively, as if demons were the subject of these doctrines. In Jeremiah 10:8; Acts 13:12; Hebrews 6:2, the genitive case is used in this manner; and, by the same construction, doctrines of demons are doctrines about or concerning demons. This is, therefore, a prophecy that the idolatrous theology of demons, professed by the Gentiles ,should be revived among Christians. Demons, according to the theology of the Gentiles, were middle powers between the gods and mortal men; and were regarded as mediators and agents between the gods and men. Of these demons there were accounted two kinds: one kind were the souls of men deified or canonized after death; the other kind were such as had never been the souls of men, nor ever dwelt in mortal bodies. These latter demons may be paralleled with angels, as the former may with canonized saints; and as we Christians believe there are good and evil angels, so did the Gentiles that there were good and evil demons. It appears then as if the doctrine of demons, which prevailed so long in the heathen world, was to be revived and established in the Christian Church. And is not the worship of saints and angels now, in all respects, the same that the worship of demons was in former times? The name only is different, the thing is essentially the same. The heathens looked upon their demons as mediators and intercessors between God and men; and are not the saints and angels regarded in the same light by many professed Christians? The promoters of this worship were sensible that it was the same, and that the one succeeded the other; and as the worship is the same, so likewise it is performed with the same ceremonies. Nay, the very same temples, the very same images, the very same altars, which once were consecrated to Jupiter and the other demons, are now reconsecrated to the Virgin Mary and other saints. The very same titles and inscriptions are ascribed to both; the very same prodigies and miracles are related of these as of those. In short, the whole almost of paganism is converted and applied to popery, the one is manifestly formed upon the same plan and principles as the other.
"III. Such an apostasy as this-of reviving the doctrines of demons, and worshipping the dead-was not likely to take place immediately, it should prevail and prosper in the latter days. The phrase of the latter times or days, or the last times or days, signifies any time yet to come; but denotes more particularly the times of Christianity. The times of Christianity may properly be called the latter times or days, or the last times or days, because it is the last of all God's revelations to mankind. Hebrews 1:1-2; 1 Peter 1:20.
"IV. Another remarkable peculiarity of this prophecy is, the solemn and emphatic manner in which it is delivered: The Spirit speaketh expressly. By the Spirit is meant the Holy Spirit of God, which inspired the prophets and apostles. The Spirit speaking expressly, may signify his speaking precisely and certainly, not obscurely and involvedly, as he is wont to speak in the prophets; or it may be said, The Spirit speaketh expressly, when he speaks in express words in some place or other of Divine writ; and the Spirit hath spoken the same thing in express words before in the prophecy of Daniel. Daniel has foretold, in express words, the worship of new demons or demi-gods; Daniel 11:38. The mauzzim of Daniel are the same as the demons of St. Paul; gods protectors, or saints protectors, defenders and guardians of mankind. This, therefore, is a prophecy, not merely dictated by private suggestion and inspiration, but taken out of the written word. It is a prophecy not only of St. Paul's, but of Daniel's too; or rather of Daniel, confirmed and approved by St. Paul.
"V. The apostle proceeds, 1 Timothy 4:2, to describe by what means and by what persons this apostasy should be propagated and established in the world. Speaking lies in hypocrisy, c. or rather, through the hypocricy of liars, having their conscience, c. for the preposition rendered in, frequently signifies through or by. Liars too, or speaking lies, cannot, possibly be joined with the original word rendered some, and that rendered giving heed, because they are in the nominative case, and this is in the genitive. Neither can it well be joined in the construction with the word rendered devils, or demons; for how can demons, or devils, be said to speak lies in hypocrisy, and to have their conscience seared, c.? It is plain, then, that the great apostasy of the latter times was to prevail, through the hypocrisy of liars, c. And has not the great idolatry of Christians, and the worship of the dead particularly, been diffused and advanced in the world by such instruments and agents? by fabulous books, forged under the names of the apostles and saints by fabulous legends of their lives by fabulous miracles, ascribed to their relics; by fabulous dreams and revelations; and even by fabulous saints, who never existed but in imagination.
"VI. Verse 1 Timothy 4:3. Forbidding to marry, c. — This is a farther character of the promoters of this apostasy. The same hypocritical liars who should promote the worship of demons should also prohibit lawful marriage. The monks were the first who brought a single life into repute they were the first also who revived and promoted the worship of demons. One of the primary and most essential laws and constitutions of all monks was the profession of a single life, and it is equally clear that the monks had the principal share in promoting the worship of the dead. The monks then were the principal promoters of the worship of the dead in former times. And who are the great patrons and advocates of the same worship now? Are not their legitimate successors and descendants, the monks and priests and bishops of the Church of Rome? And do not they also profess and recommend a single life, as well as the worship of saints and angels? Thus have the worship of demons, and the prohibition of marriage, constantly gone hand in hand together; and as they who maintain one maintain the other, so it is no less remarkable that they who disclaim the one, disclaim the other.
"VII. The last mark and character of these men is: Commanding to abstain from meats, c. The same lying hypocrites who should promote the worship of demons, should not only prohibit lawful marriage, but likewise impose unnecessary abstinence from meats and these too, as indeed it is fit they should, usually go together as constituent parts of the same hypocrisy. It is as much the law of monks to abstain from meats, as from marriage. Some never eat any flesh; others only certain kinds, on certain days. Frequent fasts are the rule and boast of their orders. So lived the monks of the ancient Church; so live, with less strictness perhaps, but with greater ostentation, the monks and friars of the Church of Rome; and these have been the principal propagators and defenders of the worship of the dead, both in former and in latter times. The worship of the dead is indeed so monstrously absurd as well as impious, that there was hardly any probability of its ever prevailing in the world but by hypocrisy and lies. But that these particular sorts of hypocrisy-celibacy, under pretence of chastity; and abstinence, under pretence of devotion-should be employed for this purpose, the Spirit of God alone could foresee and foretell. There is no necessary connection between the worship of the dead, and forbidding to marry, and commanding to abstain from meats; and yet it is certain that the great advocates for this worship have, by their pretended purity and mortification, procured the greater reverence to their persons, and the readier reception to their doctrines. But this idle, popish, monkish abstinence is as unworthy of a Christian as it is unnatural to a man; it is preventing the purpose of nature, and commanding to abstain from meats, which God hath created to be received with thanksgiving by believers, and them who know the truth." See Bishop Newton's Dissertations on the Prophecies; and Dr. Dodd's notes.
Which mode of interpretation is best, I shall not attempt to say: to determine the meaning of prophecies is a difficult task; and, in a case of this kind, I rather choose to trust to the judgment of others than to my own. It is to be deplored that all the preceding particulars apply but too well to the corruptions in the Romish Church, therefore to it they appear peculiarly applicable. But whether God had this Church alone in view, I dare not affirm.
