Verse 16. 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 intercourse 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 intercourse 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 intercourse 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 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 labours 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. The 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 labours; 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 labours 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 honoured 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 labour 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.

{a} "heed" Eze 44:24 {b} "save themselves" Jas 5:20