These things proposing to the brethren, thou shalt be a good minister of Christ Jesus, nourished up in the words of faith, and of the good doctrine which thou hast attained unto.

“Virtues and vices are the food of the soul, which can feed on either one, turning to whichever one it wants to. If it is bent toward moral excellence, it will be fed by virtue—by righteousness, temperance, meekness, endurance. In other words, it's just as St. Paul says, "being nourished by the word of truth." That's the way it was with our Lord, who said, "My food is to do the will of him who sent me."”

“"If thou put the brethren in remembrance of these things, thou shall be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained." What are the things here meant? The same which he had before mentioned, that "great is the mystery"; that to abstain from meats is the doctrine of devils, that they are "cleansed by the word of God and prayer." "Putting them in remembrance," he says; here you observe no authority; but all is condescension: he does not say "commanding" or "enjoining," but reminding them: that is, suggest these things as matter of advice, and so enter into discourses with them concerning the faith, "being nourished up," he says, meaning to imply constancy in application to these things. For as we set before us day by day this bodily nourishment, so he means, let us be continually receiving discourses concerning the faith, and ever be nourished with them. What is this, "being nourished up"? Ruminating upon them; attending ever to the same things, and practicing ever the same, for it is no common nourishment that they supply. "Put them in remembrance of these things, meditate upon these things," for by the expression, "nourished up in the words of faith and sound doctrine," is implied that he should not only recommend these things to others, but himself practice them. For he says, "Nourished up in the words of faith, and of good doctrine, whereunto thou hast attained. But refuse profane and old wives' fables." Why does he not say, abstain from them, but "refuse"? He thus intimates that they should be utterly rejected. His meaning is, that he should not enter into any disputation with the teachers of them, but recommend to his own people the things prescribed above. For nothing is to be gained by contending with perverse men, unless where it might have an injurious effect, if we were supposed from weakness to decline arguing with them.”

“Above he rejected the superstitious abstinence from foods; here he charges Timothy to set before the faithful the teaching already given, and first he shows what he ought to set forth; second, what he ought to avoid, at the words "but foolish." He sets forth, therefore, two reasons why he ought to set forth what was said above: one from the office committed to him, the second from his upbringing. He therefore says, "these things" — that is, what I said above, namely that every creature is good and that nothing is to be rejected, etc. — "setting forth," and so on. For Timothy had been established in the office of the ministry of Christ, since all who have the office of preaching and ruling are established as ministers of Christ. 1 Cor. 4:1: "So let a man regard us as ministers of Christ," etc. Now he is a good minister who follows the intention of his lord. But Christ taught this: Matt. 15:11: "Nothing that enters into the mouth defiles." And therefore this office requires him to teach that. Likewise his very upbringing requires this. Prov. 22:6: "A young man, according to his way, even when he is old, will not depart from it." And therefore it is unfitting that those nourished on the truth of doctrine should depart from it. Hence one who departs from the doctrine by which the Church instructs her little ones is not a good minister of Christ. And therefore he says, "nourished on the words of the faith," etc. For the word of God is spiritual nourishment by which the soul is sustained, just as the body is by food. Matt. 4:4: "Man does not live by bread alone, but by every word that proceeds from the mouth of God." This word of faith instructs, first, concerning what is to be believed, and thus he says "nourished on the words of the faith"; second, concerning what is to be done, and thus he adds "and of good doctrine." Or: "the word of faith," which even the simple have, and "of good doctrine," which spiritual teachers have. Then, when he says "foolish," etc., he shows what is to be avoided, namely foolish and empty fables. For a fable, according to the Philosopher, is composed of marvels, and fables were first invented, as the Philosopher says in the Poetics, because the intention of men was to lead others to acquire virtues and avoid vices. But the simple are better led by representations than by reasonings. Hence in a marvel well represented delight is seen to arise, because reason delights in comparison. And just as representation in deeds is delightful, so too is representation in words; and this is a fable, namely a saying representing something, and by representing, moving toward something. For the ancients had certain fables fitted to certain truths, in which they concealed the truth under fables. There are, therefore, two things in a fable: namely, that it contain a true sense, and that it represent something useful. Likewise, that it be fitting to that truth. If, then, a fable is set forth which cannot represent any truth, it is empty; but one which does not properly represent is foolish, like the fables of the Talmud. Then, when he says "exercise," etc., having excluded superstitious abstinence, he here compares virtuous abstinence to the other virtues. And it should be known that Timothy was a man of great abstinence. Hence he says below, 5:23, that he should use a little wine — perhaps so that he might be attentive to those things which pertain to mercy, since those who do not spare themselves frequently do not spare others either. And therefore he leads him to prefer piety to abstinence. And first he leads him to piety; second, he prefers it to abstinence, at the words "for bodily"; third, he confirms a certain saying, at the words "the promise"; fourth, he gives the manner of teaching piety, at the words "command these things." He therefore says, "exercise yourself unto piety." Piety is that by which we hinder the office of benevolence toward parents and country, just as religion is that by which we render the worship owed to God. For piety implies a certain affection toward its principle. But the principle of generation is one's father and one's country. And therefore it is fitting that a man be benevolent toward them. But the Father of all is God. Mal. 1:6: "If I am a father, where is my honor?" And therefore the name of piety is extended to the worship of God, as Augustine says in Book IV of the City of God. Hence "eusebia" is the same as piety. Job 28:28: "Behold, piety itself is wisdom," according to another translation, where ours reads thus: "Behold, the fear of the Lord, that is wisdom." Tit. 1:1: "in the knowledge of the truth, which is according to piety." But as regards earthly piety, it belongs to piety that a man be benevolent to his fellow-countrymen; but as regards Christian piety, it is required that a man be benevolent to all men, because we are all of the same fatherland. And therefore piety is taken for mercy. When, therefore, he says "exercise yourself unto piety," it can be understood as pertaining both to the worship of God and to the rendering of works of mercy. The Gloss: "unto piety," that is, unto the worship of almighty God, and works of mercy. And he says "exercise," not "do," because exercise implies readiness; and this is because one who is practiced does a thing more easily, more delightfully, and more steadfastly. Prov. 24:27: "Diligently exercise your field." Then, when he says, "for bodily exercise is profitable for a little," he prefers it to abstinence. And first he shows for what bodily exercise avails; second, for what piety avails, at the words "but piety." Bodily exercise — of fasting and the like — is not in its own nature good, but penal; and if man had not sinned, none of these would have existed; but they are medicinal goods. For just as rhubarb is good insofar as it relieves from bile, so also these are good insofar as they restrain the concupiscences; therefore they are useful to this small degree. 1 Cor. 9:27: "I chastise my body and bring it into subjection," etc. Col. 3:5: "Mortify your members which are upon the earth." And therefore if man were in a state in which he could not sin, he would not need fasting and the like. Hence Chrysostom, on that passage of Matt. 16, "Jesus came," etc., says: "John, a mere man, needed the medicine of fasting; Christ was God and not a mere man, and therefore did not need such things." Therefore it is profitable for a little, because it is only for the disease of carnal sin, not spiritual sin, since sometimes on account of abstinence a man falls into anger, vainglory, and the like. Then, when he says "but piety," he prefers piety to abstinence, and it is taken here in both senses, namely for the worship of God and for mercy. And it "is profitable unto all things," because it is for the blotting out of all sins. Ecclus. 3:33: "Water extinguishes a burning fire, and alms resists sins." Likewise, for the promoting of goods. Ecclus. 17:18: "The alms of a man is like a purse," etc. Likewise, it merits the special mercy of God. Matt. 5:7: "Blessed are the merciful, for they shall obtain mercy." And therefore, to indicate this, the Lord in Matt. 25:34 especially commemorates the works of mercy. He proves this by adding, "having promise." For among the precepts of the Decalogue only one is found which pertains to piety, namely to honor father and mother; and under it are contained all the precepts for rendering any benefit whatsoever to one's neighbor; and this is the only precept, among those which concern one's neighbor, "having promise," namely, "that you may be long-lived," etc., Exod. 20:12. And the Apostle here interprets "long-lived" according to the present life and the future; hence he says, "of the life which now is, and of that which is to come." Prov. 3:16: "Length of days is in her right hand." But then there is a question, because sometimes someone is found following piety who nevertheless is not long-lived. I answer. As the Philosopher says, these temporal goods are good only insofar as they are useful for happiness. Hence if someone had so much of temporal things that on account of them he was impeded from the good of virtue and happiness, this would not be to his good fortune, but to his bad fortune, as is said in Ethics X. And length of life is one of the temporal goods, good only insofar as it helps toward virtue. But sometimes it is an occasion for sinning, and therefore God sometimes withdraws it from a man, not because he fails in his promise, but because he gives what is better. Wis. 4:11: "He was taken away, lest malice should change his understanding." There is another question, because the Apostle prefers piety to bodily exercise, since it has the hope of the present life and of the future. But does bodily exercise not have this hope? Otherwise, one who fasts would not merit eternal life. I answer. When there are two virtues and one contains the other, that which belongs to the higher virtue per se belongs to the lower accidentally; but the virtue to which it belongs per se to merit eternal life is charity, whose proper and immediate effect is piety. And therefore, according to its own proper nature, it attains to meriting eternal life. But abstinence does not, except insofar as it is ordered to charity and piety, because if one who fasts does not refer this to the love of God, he does not merit eternal life. The third question is this, because Ambrose says here in the Gloss: "The whole sum of Christian discipline consists in mercy and piety; and one who follows it, if he suffers the slipperiness of the flesh, will without doubt be beaten, yet will not perish." Here, first, there is a doubt about the first part of this, because mercy and piety are immediately ordered to charity, in which is the sum of the Christian religion. I answer. It was the opinion of some, as Augustine says in Book X of the City of God, that those who practice the works of piety, however many carnal sins they commit, do not in the end perish eternally. And this text is an authority for that. Likewise, what is found in Matt. 25:41, where he reproaches those to be damned only with the lack of mercy; therefore eternal punishment is owed only to the unmerciful. But Augustine says the contrary, because the Apostle says: "because they do such things, the kingdom of God," etc. For however much someone practices mercy, if at death he is in mortal sin, he will not enter the kingdom. To the objections it must be said that he is not merciful who has no mercy on himself, according to that saying of Ecclus. 30:24: "Have mercy on your own soul, pleasing God"; and this happens if a man is joined to God through love; otherwise he is not merciful. To that passage of the Gospel, Augustine responds that not everyone who sins is thrust into Hell immediately, because a place of repentance remains to him; but he is thrust down who dies finally in sin, and repentance pertains to mercy. But what does he mean by saying, "if the slipperiness," etc.? I answer. It must be said that he speaks of mortal slipperiness. And as to what he says, "he will not perish" — although this is not by condign merit, it is nevertheless by congruous merit, insofar as the soul is disposed toward the good; hence the Lord restores man after his fall. And this seems to be especially the case in piety, because a man, by doing good to others, leads others to pray for him; and the Lord sometimes grants pardon to sinners at the prayers of the saints, insofar as pardon of sins and the gift of grace is obtained for them, since a man can merit first grace for another by congruous merit; otherwise the Church would pray for sinners in vain. Then, when he says, "a faithful saying," he shows that the future life is promised to us; and first he shows this from the labor of the saints; second, from their hope, at the words "because we hope"; third, from the goodness of God, at the words "who is." He therefore says, "the saying" — namely, that piety has a promise — "is faithful." This was explained above. And why? "For to this end," that is, on account of this, that we may attain eternal life, "we labor." 2 Tim. 2:6: "The laboring farmer must first partake of the fruits." Likewise, that we may do good, even though we suffer evils; hence he says, "we bless, and are cursed." James 1:4: "Patience has a perfect work"; and Rom. 5:3: "Patience works proof," etc. And we endure on account of the hope of life, "because we hope in the living God," who is the Savior of the present life and of the future. Likewise, from the office of God, whose part it is to save. Isa. 43:11: "There is no savior besides me." And therefore God became incarnate, and was called Jesus. Matt. 1:21: "For he shall save his people from their sins." And Jesus is the same as Savior, because he saves — by bodily salvation, as regards all; and therefore he says, "of all men." Likewise by spiritual salvation as regards the good; and therefore he says, "and especially of the faithful."”

“The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them, Pe2 1:12. And elsewhere, I stir up your pure minds by way of remembrance, Pe2 3:1. And, says the apostle Jude, I will therefore put you in remembrance, Jde 1:5. You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God. - Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God's heritage. I. Godliness is here pressed upon him and others: Refuse profane and old wives' sayings, Ti1 4:7, Ti1 4:8, The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives' fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, etc. 4. It is not enough that we refuse profane and old wives' fables, but we must exercise ourselves to godliness; we must not only cease to do evil, but we must learn to do well (Isa 1:16, Isa 1:17), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, etc. II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said (Ti1 4:8) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all acceptation - that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, Ti1 4:10. Observe, 1. Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints. 2. Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption. III. He concludes the chapter with an exhortation to Timothy, 1. To command and teach these things that he had now been teaching him. "Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out." 2. To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: "Let no man despise thy youth; that is, give no man an occasion to despise thy youth." Men's youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised. 3. To confirm his doctrine by a good example: Be thou an example of the believers, etc. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship, - in faith, that is, in the profession of Christian faith, - and in purity or chastity. 4. He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things, Ti1 4:13. Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Mat 28:20. (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine. 5. He charges him to beware of negligence: Neglect not the gift that is in thee, Ti1 4:14. The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, etc. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul's hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers (Eph 4:8, Eph 4:11), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy's ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle's hands (Ti2 1:6), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination. 6. Having this work committed to him, he must give himself wholly to it: "Be wholly in those things, that thy profiting may appear." He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others. 7. He presses it upon him to be very cautious: "Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee." Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: "Save thyself in the first place, so shalt thou be instrumental to save those that hear thee." (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, etc.”

“If thou put the brethren in remembrance of these things,.... Either of all the main and principal things already mentioned in the preceding chapters; as that the end of the commandment is love; that Christ's coming into the world to save the chief of sinners is a faithful saying, and worthy of acceptation; that prayers should be made for all sorts of men, for the reasons given; and that there is salvation for men and women through the incarnate Son of God; that such and such are the qualifications of elders and deacons; and that the incarnation of Christ is, without controversy, the great mystery of godliness: or of the things which are particularly hinted at in the prophecy delivered in the beginning of this chapter; as that there should be a falling off from the doctrine of faith in the latter days; that this should come to pass through attending to erroneous spirits, and doctrines of "demons", and through the lies of hypocritical, hardened, and infamous men; whose particular dogmas, by which they might be known, would be, to forbid marriage to certain persons, which is of divine institution and honourable, and to order an abstinence from meats at certain times, contrary to the will and providence of God. These the apostle would have Timothy propose, and subject to consideration, and from time to time refresh the memories of the saints with, who are apt, through negligence and inattention, and the weakness of the natural faculty, to be forgetful hearers of the word; that whenever such persons should arise, they might be on their guard against them. It is one part of the business of Gospel ministers to put the churches in mind of what they have received and known, and are established in. By "the brethren" are meant the members of the church at Ephesus; whom the apostle accounted as brethren, being of the same family and household, and would have Timothy reckon and use as such, and not as subjects and servants, to be lorded over. Thou shalt be a good minister of Jesus Christ; a minister of Jesus Christ is one of his making, qualifying, calling, and sending; and who makes Christ, the doctrines respecting his person and offices, his grace, righteousness, and salvation, the subject of his ministry; and he is a good one, who, besides having a good work of grace wrought in him, has good gifts and abilities from Christ, and who makes a good use of them, and freely and fully imparts them for the good of others; and being employed in a good work, he abides in it, and nothing can deter or remove him from it; and such an one was Timothy, and so would it be manifest by doing what the apostle hints unto him; as well as he would appear to be nourished up in the words of faith, and of good doctrine: by which are meant the truths of the Gospel, called the words of faith, because they are things to be believed, hold forth the object of faith, Christ, and are the means by which faith comes, and is increased: and good doctrine, being the doctrine of the Scriptures, and of Christ, and of his apostles, and according to godliness; and contain good things, which make for the glory of the grace of God, and the comfort and welfare of immortal souls. These are of a nourishing nature; they are the wholesome and salutary words of Christ; they have in them milk for babes, and meat for strong men; by which both grow and thrive, when error eats as does a canker. So Philo the Jew (k) speaks of the soul, being "nourished with sciences", and not with food and drink, which the body needs; and a little after he says, you see the food of the soul what it is, it is the continual word of God. Now Timothy, by discharging his work aright, would show to the brethren, that as he had been nourished and trained up, first under his religious parents, and then under the Apostle Paul; so he still continued in the same truths, and to live and feed upon them, and to be nourished by them: or the words may be rendered actively, nourishing; that is, either himself, as the Syriac version renders it, or others; for though all nourishment comes from Christ the head, yet it is ministered by joints and bands to the members; it is conveyed by the means of the word and ordinances, ministered by the preachers of the Gospel, who feed the church with knowledge, and with understanding; and none but those who are nourished themselves are fit to be the nourishers of others; and such an one was this evangelist: for it follows, whereunto thou hast attained; he had arrived to a considerable degree of knowledge of Gospel truths, and was still pursuing and following on to know more of them, and was exhorted to continue in them, knowing of whom he had learned them. All this is said by way of encouragement to him to do as the apostle directs. (k) Allegor. l. 2. p. 90, 92.”

“If thou put the brethren in remembrance of these things - Show the Church that, even now, there is danger of this apostasy; put them on their guard against it; for the forewarned are half armed. Schoettgen supposes from this verse that what is spoken above refers to the Jews alone; and that there is no reference here to a Church which in after ages might apostatize from, or corrupt, the true doctrine of our Lord and Savior. Bishop Newton and others are of a different opinion. See at the end of this chapter. Nourished up in the words of faith - By acting as I command thee, thou wilt show that thou art a good minister of Jesus Christ, and that thou hast been nourished from thy youth upon the doctrines of faith. The apostle seems to allude here to Timothy's Christian education. See the preface to this epistle. Whereunto thou hast attained - Ἡ παρηκολουθηκας· Which thou hast thoroughly understood. For the meaning of this word, see the note on Luk 1:3.”

“If thou put . . . in remembrance--rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c. these things--namely, the truths stated in Ti1 4:4-5, in opposition to the errors foretold, Ti1 4:1-3. minister--"servant." nourished up--The Greek is present, not past: "continually being nourished in" (Ti2 1:5; Ti2 3:14-15). the words of faith--rather, "the words of the faith" (compare Ti1 4:12). good doctrine--"the good teaching." Explanatory of "the faith," in opposition to the "teachings of demons" (English Version, "doctrines of devils," Ti1 4:1) which Timothy was to counteract. Compare "sound doctrine" (Ti1 1:10; Ti1 6:3; Tit 1:9; Tit 2:1). whereunto thou hast attained--"the course of which thou hast followed"; hast followed along by tracing its course and accompanying it [ALFORD]. Thou hast begun to follow up [BENGEL]. The same Greek occurs, "thou hast fully known" (Ti2 3:10), "having had perfect understanding" (Luk 1:3). It is an undesigned coincidence that the Greek verb is used only by Paul and Paul's companion, Luke.”