Till I come, attend unto reading, to exhortation, and to doctrine.

“In what did St. Paul surpass the rest of the apostles?… Is it not because of the excellence of his epistles? By this he has helped and will help and, as long as the human race remains, will never stop helping the faithful, not only of his own time but from that day to this and those who shall believe until the coming of Christ. For his writings fortify the churches all over the world like a wall of steel.… His writings are not only useful to us for the refutation of false doctrine and the establishment of the true, but they help us very greatly, too, in living a good life.… These facts are enough to show that he took great pains over this part of his work. But listen also to what he says to his disciple in a letter, "Give heed to reading, to exhortation, to teaching."”

“Above, the Apostle exhorted Timothy to piety; here he gives him the form of teaching piety. In this he first enjoins him to teach piety; second, how he may be fit to teach, at "let no man"; third, how he should teach different people differently, at "the elder." Now the teaching of piety consists in two things, namely in things to be done and things to be believed. But as to things to be done, those who have authority ought not only to instruct, but also to command. And therefore he says, "command these things." Titus 2:15: "rebuke with all authority." As to things to be believed he says, "and teach." Matthew, last chapter: "teach all nations." Job 4:3: "behold, you have taught many." Then when he says "let no man," he shows how he can be fit for the aforesaid things, and first for commanding; second, how for teaching, at "till I come." Concerning the first he does two things, because first he teaches how he ought to exclude contempt; second he shows by what it is to be excluded, at "but be an example." A command has no efficacy except through the authority of the one commanding, and therefore when authority is despised, the command is frustrated, which happens most of all in youth, because such persons are not believed to be prudent. Hence, according to the Philosopher, no one chooses the young as leaders. And therefore he says "let no man," etc., as if to say: although you are young, let your character nonetheless represent old age. Tobit 1:4: "when he was younger." Then he shows how contempt is excluded, saying "but be," etc., namely that you show yourself such that you may be an example of doing what you teach by word. And it should be noted that in those things in which a prelate is an example, there is a manifold difference. For some are ordered toward one's neighbor, some toward God, some toward oneself. As to one's neighbor he says, "be an example of the faithful," namely that what you command by word, you fulfill by deed. 1 Peter, last chapter, 3: "made a pattern of the flock," etc. And this in speech; hence he says "in word," namely, weighed, ordered, and circumspect. Colossians 4:6: "let your speech be always seasoned with the salt of grace." 1 Peter 4:11: "if any man speak, as the words of God." Likewise in outward conduct, that as he excels in place and dignity, so also in honest conduct. 1 Peter 2:12: "having your conduct good among the Gentiles," etc. Matthew 5:16: "let them see your good works, and glorify your Father who is in heaven." As to God, it is ordered by charity, which perfects the affection; hence he says "in charity." 1 Corinthians 13:1: "if I speak with the tongues of men," etc. Colossians 3:14: "above all things having charity." Likewise through faith, which illumines the intellect; hence he says "in faith." Hebrews 11:6: "without faith it is impossible to please God." Which especially befits prelates, who are the guardians of the faith. Hence in Luke 22:32 the Lord especially prays for the faith of Peter, saying: "I have prayed for you, Peter, that your faith may not fail." As to himself, chastity orders life and mind, because it is exceedingly unbecoming that the life of the ministers should disagree with the life of the Lord. Ecclesiasticus 10:2: "as the judge of the people is, so also are his ministers." But Christ so loved chastity that he willed to be born of a virgin, and he himself kept it; therefore there follows "in chastity." Then when he says "till I come," etc., he shows how one may be fit to teach, and first he does this; second he assigns the reason for the aforesaid admonition, at "do not neglect." Now one is fit to teach through two things, namely through reading, in which he acquires knowledge, and through practice, in which he is made ready. And therefore he says, "till I come, attend to reading," namely of the holy books. 1 Maccabees 12:9: "having for our comfort the holy books." John 5:39: "search the Scriptures." And this is signified in Exodus 25:12ff, where it is said that in the ark of the Lord the staves should always be in the rings, and the rings in the corners: as if always ready to be carried. But for practice, exhortation is necessary on our part as to things to be done, doctrine as to things to be known. Therefore he adds, "to exhortation and to doctrine." Jeremiah 3:15: "I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine." Then when he says "do not," he sets forth the reason for the aforesaid admonition; and first he sets forth the cause from the gift received; second, the cause from the reward expected, at "take heed to yourself." Likewise, first he sets forth the reason; second he shows how what is contained in the reason can be fulfilled, at "meditate upon these things." He says therefore "do not," etc.; as if to say: rather attend, because he who receives grace ought not to be negligent in it, but ought to bear fruit from it. The servant who hides money in the earth is punished on account of negligence. Matthew 25:24ff. "Do not, therefore, neglect the grace," etc. By this understand either the episcopal dignity, or the gift of knowledge, or of prophecy, or of miracles, none of which ought to be neglected. 2 Corinthians 6:1: "that you receive not the grace of God in vain." I say the grace "which was given you by prophecy," that is, by divine inspiration. For in the primitive Church, where elections were made purely and for God's sake, no one was assumed into the episcopate except through divine election, just as Ambrose and Nicholas were elected. And this inspiration he here calls prophecy. Hence the Gloss says, that is, through the election of the saints, because the saints did not elect one whom they did not know to have been elected by God. Likewise the Apostle foresaw that this one would be profitable to the people. Proverbs 29:18: "when prophecy shall fail," that is, such a manner of election, "the people shall be scattered." And how? "With the imposition of the hand of the priest." Another text has "of the hands of the presbytery." And, as has been said, the names "presbyter" and "bishop" are interchangeable, because it was priests and presbyters, that is, bishops, who were received with the imposition of the hand. Numbers 27:18: "call Joshua, and lay your hand upon him," etc. The Lord also laid his hand on the children, as is said in Matthew 19:15. Likewise the apostles on the seven deacons, Acts 6:6. And therefore hands are laid upon those to be ordained bishop. But the question is, since a bishop ought to be ordained by three, why is it here said "of the priest" in the singular number? I answer: he says this because although many come together, nevertheless one is the principal and the others are co-assistants. Yet it can be said that at that time this constitution did not yet exist, and then there were few bishops, who could not be gathered together. Another text has "of the presbytery," that is, of those who laid hands upon him, not insofar as they were men, but insofar as they were presbyters. And this imposition signifies the conferral of grace, not that the ministers give grace, but that they signify the grace given by Christ. Hence it belongs only to those who are ministers of Christ. And therefore he says "of the presbytery," or "of the priest," because the imposition of hands is one thing when done by deacons, and another when done by presbyters. Then when he says "meditate upon these things," he shows how what has been said may be fulfilled, namely that he should continually meditate on those things which pertain to his office. Hebrews, last chapter: "for they watch as being to render an account for your souls." "Meditate upon these things," therefore, that is, frequently consider, the things that pertain to the care of your flock. "Be in these things," that is, let your whole strength be directed to this. And why? "That your progress may be manifest to all." Matthew 5:15: "no man lights a lamp and puts it in a hidden place," etc. Philippians 4:5: "let your modesty be known to all men." And these things he ought to observe on account of the reward expected, on account of which he adds, saying, "take heed to yourself and to doctrine." Some so attend to doctrine that they neglect care of themselves; but the Apostle says that he should first attend to himself, and afterward to doctrine. Ecclesiasticus 30:24: "have pity on your own soul, pleasing God." Hence Jesus began to do and to teach. "Be earnest in these things," that is, exercise them earnestly. 2 Timothy 4:2: "be earnest in season." And the fruit from this will be abundant, because "in doing this, both yourself," etc. And this is a great thing. James 5:20: "he who causes a sinner to be converted from the error of his way shall save his soul from death." Daniel 12:3: "those who instruct many unto justice, as stars," etc. Hence to teachers is owed the reward of the aureole. Then when he says "the elder," etc., he shows how he ought to impart his teaching differently to different people, and he sets forth two diversities: one according to age; the other according to sex. According to age: first as to men, second as to women, at "the elder women," etc. He says therefore, "the elder," etc., "but entreat him as a father," Leviticus 19:32: "honor the person of the aged." And therefore they are not to be rebuked bitingly, but to be entreated. 1 Peter 5:1: "the elders who are among you, I, a fellow elder, entreat." And if Peter, an elder, did this, how much more ought a young man to do this? But against this, Isaiah 65:20: "the child of a hundred years shall die, and the sinner of a hundred years shall be accursed." I answer: it must be said that an old man, on account of exceeding malice, loses the honor of old age, and then he is to be rebuked. "The young men, as brothers." Matthew 23:8: "you are all brothers." Ezekiel 34:4: "with austerity you will rule over them." On the part of women there is a difference of ages, because "the elder women as mothers," especially those who are not young; below, 5:3: "honor widows." "The younger, as sisters," out of the love of charity. And this, "in all chastity." Because spiritual love toward women, unless it is cautious, degenerates into carnal love, therefore in those things which pertain to young women, chastity must be applied; and therefore the Apostle adds this. Hence the Pope, writing to them, says: "to the beloved in Christ." But to men he says simply: "to the beloved sons."”

“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.”

“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.”

“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.”