Exegetical and Hermeneutical Commentary of 1 Timothy 4:6
If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
6 16. Timothy’s own hold of right doctrine and right discipline
6. in remembrance ] R.V. has in mind, the Greek not so strongly implying a re-presentation of these points as a ‘representation’ in our modern sense; Chrysostom, ‘as one giving counsel let him present these things.’
these things] Taking up 1Ti 4:15 of ch. 3 which introduced the statement following (1Ti 3:15 to 1Ti 4:5) of the faith and the good doctrine. Observe the articles in this latter clause.
Jesus Christ ] Again with mss. transpose, Christ Jesus.
nourished ] Compare the Prayer-Book Collect for 2nd Sun. in Advent, ‘Grant that we may in such wise hear (all Holy Scriptures), read, mark, learn, and inwardly digest.’ Alford, ‘to grow up amongst or be trained in,’ comparing Eur. Phoen. 368, ‘the gymnasia, in which I was brought up.’
whereunto thou hast attained ] Rather, which thou hast always closely followed: ‘hast always’ rendering the idea of the perfect, the settled permanent state, better than ‘until now’ of the R.V.; ‘closely’ rendering the preposition in the compound verb as in the preface of St Luke’s Gospel, 1Ti 1:3, ‘having traced the course;’ cf. 2Ti 3:10.
Fuente: The Cambridge Bible for Schools and Colleges
If thou put the brethren in remembrance of these things – Of the truths just stated. They are, therefore, proper subjects to preach upon. It is the duty of the ministry to show to the people of their charge what is error and where it may be apprehended, and to caution them to avoid it.
Nourished up in the words of faith – That is, you will be then a good minister of Jesus Christ, as becomes one who has been nourished up in the words of faith, or trained up in the doctrines of religion. The apostle evidently designs to remind Timothy of the manner in which he had been trained, and to show him how he might act in accordance with that. From one who had been thus educated, it was reasonable to expect that he would be a faithful and exemplary minister of the gospel.
Whereunto thou hast attained – The word used here means, properly, to accompany side by side; to follow closely; to follow out, trace, or examine. It is rendered shall follow, in Mat 16:17; having had understanding, in Luk 1:3; and hast fully known, in 2Ti 3:10. It does not elsewhere occur in the New Testament. The meaning here seems to be, that Timothy had followed out the doctrines in which he had been trained to their legitimate results; he had accurately seen and understood their bearing, as leading him to embrace the Christian religion. His early training in the Scriptures of the Old Testament 2Ti 1:5; 2Ti 3:15, he had now fully carried out, by embracing the Lord Jesus as the Messiah, and by evincing the proper results of the early teaching which he had received in connection with that religion. If he now followed the directions of the apostle, he would be a minister of the Lord Jesus, worthy of the attainments in religious knowledge which he had made, and of the expectations which had been formed of him. No young man should, by neglect, indolence, or folly, disappoint the reasonable expectations of his friends. Their cherished hopes are a proper ground of appeal to him, and it may be properly demanded of every one that he shall carry out to their legitimate results all the principles of his early training, and that he shall be in his profession all that his early advantages make it reasonable to expect that he will be.
Fuente: Albert Barnes’ Notes on the Bible
1Ti 4:6-10
If thou put the brethren in remembrance of these things.
Counsels to Gods servants
The wise counsels given here to Timothy have their value in every age, and in every land, for those who are called upon to teach and warn their fellows.
I. Make known the truth, and the truth will strengthen you.
If thou put the brethren in remembrance of these things, thou shalt be nourished. The verb used by Paul does not signify, as our translation of it does, the reminding people of what they knew already but had forgotten; it simply means that the doctrine unfolded in the previous verses was to be presented in a suitable way to the minds of others.
1. It is to be noted that neither here nor elsewhere was Timothy called upon to be a dictator, but a teacher, he was to give counsels rather than commands. Religious truth demands the willing assent of mind and of conscience, and is valueless if it is imposed as a creed by force or fraud. Like the germ of life in a seed of corn it must be received into a kindly soil; for only when soil and seed work together is a harvest possible. You may build a wall or a house on any soil–clay, or rock, or chalk–delving away till a smooth surface is prepared to receive the bricks and mortar superimposed upon it, and the stability of your building will not be much affected by the nature of the ground. But it is not thus you can get a harvest. A harvest cannot be had on every soil, because it is the product of life, and life needs to be in contact with certain forces before it can multiply itself. So in the higher sphere. You can make a child learn a creed and repeat it without fault, but that mental structure is only like the dead work of the builder. Truth needs to be welcomed by love, and thought, and will, as the seed must be received into good soil, and then the increase comes.
2. Observe also the reflex action of such teaching. If you put others in mind of these things you will yourself be nourished. This is but throwing into another form the familiar truths, There is that scattereth, and yet increaseth; Give and it shall be given you. How true this is, especially in mental and spiritual experience. We give our sympathy, without stint, to some one in trouble, and our tenderness of feeling is thereby intensified. We use what little knowledge we have of Gods Word, or of Christian experience, and our knowledge grows.
II. Reject the false and trivial for the true and real.
1. Timothy is warned against profane and old wives fables, or in modern parlance, against stories which are the veriest chatter of old women. Probably Paul alludes to the fables and endless genealogies of which he elsewhere speaks. Foolish and trivial discussions and fanciful theories have often been allowed to overlay the truth of God, to its complete hiding, or at least to its sad enfeeblement. They are like a heap of decaying refuse covering the verdant grass, whose pale and enfeebled shoots show what its effect has been even after it has been cleared away. Let the truth about sin, and about Christ the Saviour from sin, be kept in the light; and beware lest it be covered over and forgotten under oratorical prettinesses, or philosophical speculations.
2. The man of God has something better to do than amuse his imagination or the imagination of others, and must exercise himself rather unto godliness. God does not ask us to give up pleasures or even follies for the mere sake of cultivating an ascetic temper, but in order that we may be the more free for higher pursuits and a nobler service, knowing that those who would attain unto godliness must exercise themselves thereunto. To spend the week in thoughtlessness and triviality, and then to sit with inert mind under the preaching of the truth on Sunday, with an occasional spasm of repentance, or a feeble attempt at the repetition of a prayer, is only to mock God with unreality.
III. Keep the body in its true place as subordinate to the spiritual life. The Revised Version is to be preferred to the Authorized in its rendering of the eighth verse, bodily exercise is profitable for a little, but godliness is profitable for all things. The apostles reference is not to the asceticism which by flagellations and vigils kept the body under, but to the gymnastic exercises of the athlete, of which he had been reminded by the verb used in the preceding verse.
IV. Let hope in the living god be your inspiration in labour and suffering. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe. This verse explains what Paul meant by living a life of godliness. Life is not mere existence, however prolonged, nor mere enjoyment of existence; but existence used for others, in the strength and under the blessing of God. The true saint labours and suffers reproach–or rather, toils and strives–in the service of his God; and he is not troubled when ill-requited, nor disheartened by seeming failure, because he trusts in the living God, in whom he has an endless heritage of peaceful and most blessed life. (A. Rowland, LL. B.)
A good minister of Jesus Christ
I. A mans goodness as a minister of Christ is disclosed in the faithfulness of his subordination to the authority of Christ.
II. A mans goodness as a minister of Christ is disclosed in the persistency of his adherence to the doctrine of Christ.
III. A mans goodness as a minister of Christ is disclosed in the steadfastness of his imitation of the example of christ.
IV. Lastly, a mans goodness as a minister of Christ is disclosed IN THE devoutness of his dependence on the grace of Christ. (J. Brock, D. D.)
Nourished in the words of faith
MCheyne seems invariably to have applied for his personal benefit what he gave out to his people. To do so was a fundamental rule with him; and all pastors will feel that, if they are to prosper in their own souls, they must so use the Word–sternly refusing to admit the idea of feeding others until satiated themselves. And for similar ends, it is needful that we let the truth we hear preached sink down into our own souls. We, as well as our people, must drink in the falling showers. Mr. MCheyne did so. It is common to find him speaking thus, July 31, Sabbath Afternoon, won Judas betraying Christ: much more tenderness than ever I felt before. Oh, that I might abide in the bosom of Him who washed Judas feet, and dipped His hand in the same dish with him, and warned him, and grieved over him–that I might catch the infection of His love, of His tenderness, so wonderful, so unfathomable! (Memoir of MCheyne.)
Soul food
A great man had a camel that was wasting away, until it seemed at the point of death. See, cried he, to the simple son of the desert, here is my camel: I have tried cordials and elixir, balsams and lotions. Alas! all are in vain. The plain man looked at the hollow sides, the staring bones, the projecting ribs. Oh, most learned philosopher, said he, thy camel needeth but one thing! What is it, my son? asked the old, wise man, eagerly. Food, sir–good food, and plenty of it. Dear me, cried the philosopher, I never thought of that! Friend, are you in low spirits? Theres your cure. You dont want pity, dont deserve it. Give your starved soul more prayer, more communion with God, more meditation on the Word. Then go and try to do good to somebody about you. Thats the sure cure for your misery.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. 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 Saviour. 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.] Which thou hast thoroughly understood. For the meaning of this word, See Clarke on Lu 1:3.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If thou put the brethren in remembrance of these things; if by thy preaching publicly, and by thy more private instructions of Christians at Ephesus, thou teachest them these things.
Thou shalt be a good minister of Jesus Christ; thou shalt faithfully discharge the office of him who is a servant of Jesus Christ, not of men merely. The ministers of the gospel are in the first place ministers or servants to Christ. Secondarily, ministers (that is, servants) of the church; as a noblemans servant employed to distribute wages or meat to inferior servants, is a minister to those to whom he so distributeth food or wages, but in the first place a servant to his lord.
Nourished up in the words of faith and of good doctrine; such a minister of the gospel ought to be one bred up in the true faith, and persevering in it.
Whereunto thou hast attained; whereto thou art not a stranger, only I would have thee go on and persevere in it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. If thou put . . . inremembrancerather as Greek, “If thou suggestto (bring under the notice of) the brethren,” c.
these thingsnamely,the truths stated in 1Ti 4:41Ti 4:5, in opposition to theerrors foretold, 1Ti 4:1-3.
minister“servant.”
nourished upThe Greekis present, not past: “continually beingnourished in” (2Ti 1:5;2Ti 3:14; 2Ti 3:15).
the words of faithrather,”the words of the faith” (compare 1Ti4:12).
good doctrine“thegood teaching.” Explanatory of “the faith,” inopposition to the “teachings of demons” (EnglishVersion, “doctrines of devils,” 1Ti4:1) which Timothy was to counteract. Compare “sounddoctrine” (1Ti 1:10; 1Ti 6:3;Tit 1:9; Tit 2:1).
whereunto thou hastattained“the course of which thou hast followed“;hast followed along by tracing its course and accompanying it[ALFORD]. Thou hast begunto follow up [BENGEL]. Thesame Greek occurs, “thou hast fully known” (2Ti3:10), “having had perfect understanding” (Lu1:3). It is an undesigned coincidence that the Greek verbis used only by Paul and Paul’s companion, Luke.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
| Exhortation to Godliness; Exhortation to Ministerial Duties. | A. D. 64. |
6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. 7 But refuse profane and old wives’ fables, and exercise thyself rather unto godliness. 8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9 This is a faithful saying and worthy of all acceptation. 10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. 11 These things command and teach. 12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 13 Till I come, give attendance to reading, to exhortation, to doctrine. 14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. 16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
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, 2 Pet. i. 12. And elsewhere, I stir up your pure minds by way of remembrance, 2 Pet. iii. 1. And, says the apostle Jude, I will therefore put you in remembrance, Jude 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,1Ti 4:7; 1Ti 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, c. 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, c.
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 (<i>v. 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, v. 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, c. 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, <i>v. 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, Matt. xxviii. 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, v. 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, c. 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 (2 Tim. i. 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, &c.
Fuente: Matthew Henry’s Whole Bible Commentary
If thou put the brethren in mind of these things ( ). Present middle participle of , to place under, to suggest, old and common verb, here only in N.T., “suggesting these things to the brethren.”
Thou shalt be a good minister of Christ Jesus ( ). This beautiful phrase covers one’s whole service for Christ (3:1-7).
Nourished in (). Present passive participle of , old verb, to nourish in, used by Plato of “nourished in the laws,” here only in the N.T.
The words of the faith ( ). Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God.
Which thou hast followed ( ). Perfect active indicative of , old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke 1:3; 1Tim 4:6; 2Tim 3:10). With associative instrumental case (which).
Fuente: Robertson’s Word Pictures in the New Testament
If thou put the brethren in remembrance of these things [ ] . The verb only here and Rom 16:4. Lit. to put under; so almost without exception in LXX See, for instance, Gen 28:18; Gen 47:29; Exo 17:12. So Rom 16:4. Hence, metaphorically, to suggest, which is, literally, to carry or lay under. Tauta these things are those mentioned vv. 4, 5. In the Pastorals it is only here that aJudelfoi brethren means the members of the church to whose superintendent the letter is addressed. In 2Ti 4:21, they are the Christians of the church from which the letter comes; in 1Ti 6:2, Christians in general; and in 1Ti 5:1, without any ecclesiastical sense.
Minister of Jesus Christ [ ] . Rendering Christ himself a service by setting himself against ascetic errors. For diakonov minister see on ch. 1ti 3:8. Here in the general sense of servant, without any official meaning. Paul ‘s more usual phrase is servant of God : servant [] of Christ twice, and diakonov Ihsou Cristou not at all. Paul uses doulov bond – servant with Jesus Christ. See 2Co 11:23; Col 1:7; and comp. Rom 1:1; Gal 1:10; Phi 1:1.
Nourished up [] . Better, nourishing thyself. N. T. o. o LXX The participle indicates the means by which Timothy may become a good minister. Comp. Heb 5:12 – 14.
In the words of faith. The words in which the faith – the contents of belief – finds expression. Comp. ch. 1ti 6:3; 2Ti 1:13. The phrase only here. Paul has to rJhma thv pistewv the word of the faith, Rom 10:8.
Whereunto thou hast attained [ ] . Wrong. Rend., which thou hast closely followed. Comp. 2Ti 3:10. The verb means, primarily, to follow beside, to attend closely. In this literal sense not in N. T. To attend to or follow up, as a disease. So Plato, Rep. 406 B, parakolouqwn tw noshmati qanasimw perpetually tending a mortal disease. To follow up a history or a succession of incidents, as Luk 1:3. o P. The writer means that Timothy, as a disciple, has closely attended to his course of Christian instruction.
Fuente: Vincent’s Word Studies in the New Testament
1) “If thou put the brethren” (tauta hupotiihemos tois adelphois) (If thou put, place, or set, or are suggesting to the brethren.” Bible truths must be repeatedly taught in the church, to help members resist evil teachers.
2) “In remembrance of these things” the matters that have been discussed in the previous verses:
a) Some shall depart from the faith,
b) giving heed to demon-serving teachers and preachers,
c) who oppose marriage,
d) and seek to control what one can and cannot eat, in the name of religion.
3) “Thou shalt be a good minister of Jesus Christ.” (kalos este diakonos christou iesou) “Thou wilt be a constructive, helpful, or practical worker of Jesus Christ.” The idea is that teaching and instructing men in truth is a good thing, 2Ti 4:2-5.
4) “Nourished up” (entrephomenos) “Being continually nourished.” He who teaches others is at the same time nourished, strengthened by his help of others, be it offensive or defensive teaching, confirming faithful truth or exposing error, 2Pe 3:18; Jud 1:1-4.
5) “In the words of faith and of good doctrine” (tois logois tes pisteos kai tes kales didaskalias) “By the words of the faith (system of Christian truth), even of the good teachings.” The Word of God builds one up in the faith, Act 20:32; Eph 6:11-18.
6) “Whereunto thou hast attained” (he parekolouthekas) “Which thou hast followed to this hour or day.” Timothy was instructed to pursue the same pattern of truth and conduct that he had followed in his gospel ministry and missionary labors, 2Ti 1:5; 2Ti 3:15.
Fuente: Garner-Howes Baptist Commentary
6 Exhibiting these things to the brethren By this expression he exhorts Timothy to mention those things frequently; and he afterwards repeats this a second and a third time; for they are things of such a nature as it is proper to call frequently to remembrance. And we ought to make the contrast which is implied; for the doctrine which he commends is here contrasted by him not with false or wicked doctrines, but with useless trifles which do not edify. He wishes that those trifles may be entirely buried in forgetfulness, when he enjoins Timothy to be earnest in exhibiting other things.
Thou shalt be a good minister Men frequently aim at something else than to approve themselves to Christ; and consequently many are desirous of being applauded for genius, eloquence, and profound knowledge. And that is the very reason why they pay less attention to necessary things, which do not tend to procure the admiration of the common people. But Paul enjoins Timothy to be satisfied with this alone, to be a faithful minister of Christ. And certainly we ought to look on this as a far more honorable title than to be a thousand times called seraphic and subtle doctors. Let us, therefore, remember, that as it is the highest honor of a godly pastor to be reckoned a good servant of Christ, so he ought to aim at nothing else during his whole ministry; for whoever has any other object in view, will have it in his power to obtain applause from men, but will not please God. Accordingly, that we may not be deprived of so great a blessing, let us learn to seek nothing else, and to account nothing so valuable, and to treat everything as worthless in comparison of this single object.
Nourished The Greek word ἐντρεφόμενος being a participle in the Middle Voice, might also have been translated in an active signification, nourishing; but as there is no noun governed by the verb, I think that this would be rather a forced construction; and, therefore, I prefer to take it in a passive sense, as confirming the preceding exhortation by the education of Timothy. As if he had said, “As thou hast been, from thy infancy, properly instructed in the faith, and, so to speak, hast sucked along with the milk sound doctrine, and hast made continual progress in it hitherto, endeavor, by faithful ministration, to prove that thou art such.” This meaning agrees also with the composition of the word ἐντρεφόμενος
In the words of faith and of good doctrine. Faith is here taken for the sum of Christian doctrine; and what he immediately adds, about good doctrine, is for the sake of explanation; (73) for he means, that all other doctrines, how plausible so ever they may be, are not at all profitable.
Which thou hast followed This clause denotes perseverance; for many who, from their childhood, had purely learned Christ, afterwards degenerate in process of time; and the Apostle says, that Timothy was very unlike these persons.
(73) “ C’est pour mieux exposer et declarer le mot precedent.” — “It is for the purpose of explaining more clearly and fully the preceding word.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
1Ti. 4:7. But refuse profane and old wives fables.Have nothing whatever to do with those irreligious and pitiable myths. What some reputed as wisdom St. Paul calls grandmotherly mumblings. Exercise thyself rather unto godliness.He who had Himself fought the good fight would not have his well-beloved Timothy a credulous weakling, but strong through the gymnastic exercise of faith.
MAIN HOMILETICS OF THE PARAGRAPH.1Ti. 4:6-7
The True Minister of Christ
I. Is faithful in instructing others.If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ (1Ti. 4:6). Light is given to the minister that he may shed it upon others. All his studies are not simply for his own mental enjoymentto the minister often a most seductive pleasurebut should be used in storing up a magazine of truth to be imparted to his people. Everything he reads should be turned into sermon. It is a poor book that does not yield something useful for the pulpit, and it is a waste of time to read anything that does not add to his homiletic store. All true preaching is a setting forth of Christ, and the deepest learning and most varied knowledge should be coveted for that end. A minister being one week-day evening in London, asked a friend where he could hear a good sermon. Two places were mentioned. Well, said he, tell me the characters of the preachers, that I may choose. Mr. D, said his friend, exhibits the orator, and is much admired for his pulpit eloquence. And what is the other? Why, I hardly know what to say of Mr. C; he always throws himself into the background, and you see his Master only. Thats the man for me then; let us go and hear him.
II. Finds his own spiritual nourishment in the truth he is commissioned to preach.Nourished up in the words of faith and of good doctrine, whereunto thou hast attained (1Ti. 4:6). The minister not only needs themes for the pulpit, but also food for his own soul. His Bible studies are therefore not simply critical and homiletical, but devotional. To teach others he must be instructed himself; to influence others he must himself be powerfully moved by the truth. Success in preaching will largely depend upon his own personal growth in piety. Spurgeon one day sitting at a window in Cologne noticed a man with a yoke and two buckets coming and going to a pump in the square for water, and at once thought to himself: Ah, you do not fetch water to your own house, I am persuaded: you are a water-carrier; you fetch water for lots of people, and that is why you come oftener than anybody else. Now there was a meaning in that to my soulthat inasmuch as I had not only to go to Christ for myself, but had been made a water-carrier to carry the water of everlasting life to others, I must come a great deal oftener than anybody else.
III. Ignores the profitless theories of the enemies of the truth.But refuse profane and old wives fables (1Ti. 4:7). It would have been a waste of time to occupy the mind on the fables and foolish traditions of the Jewish deceivers; their folly and emptiness were apparent on the surface. The minister must be rigidly discriminative in his studies, and soon detects what is profitless and profane, leading away from piety and from the great vital themes of his ministry. Passing through the china works at Svres, we observed an artist drawing a picture on a vase. We watched him for some minutes: other visitors came and went, glancing at the work and passing remarks; but the man took not the slightest heed of any, but was wholly absorbed in his work. A suggestive lesson. After this fashion should we devote our heart and soul to the ministry we have received. This one thing I do. To imprint the image of Jesus on a human soul demands whole-hearted devotion on the part of the most gifted minister.
IV. Is ever striving after practical piety.And exercise thyself rather unto godliness (1Ti. 4:7). The fable-mongers enforced certain ascetic rules as to eating and drinking and the treatment of the bodypractices both unnecessary and injurious. The apostle teaches a nobler discipline. As the gymnast trains his body to develop physical strength and alertness, so the minister should exercise all his mental and spiritual powers with a view of invigorating his own personal piety. Godliness is a moral state, and demands the most strenuous employment of moral energies and the constant use of moral agencies. Daily study and meditation must be directed to increase in personal godliness.
Lessons.
1. The minister of the gospel should be apt to teach. 2. Should avoid profitless controversies.
3. Should diligently cultivate personal religion.
GERM NOTES ON THE VERSES
1Ti. 4:6. A Good Minister of Jesus Christ.
I. His goodness as a minister of Christ is disclosed in the faithfulness of his subordination to the authority of Christ.
II. In the persistency of his adherence to the doctrine of Christ.
III. In the steadfastness of his imitation of the example of Christ.
IV. In the devoutness of his dependence on the grace of Christ.Dr. Brock.
1Ti. 4:7. Spiritual Growth.
I. Seasons of devout solitude are necessary to higher culture.
II. Spiritual communion with good men.
III. Close communion with Christ.
IV. Communion with and prayer to God.Homiletic Monthly.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2.
THE PREACHER AND THE FALSE TEACHERS. 1Ti. 4:6-10
Text 4:610
6 If thou put the brethren in mind of these things, thou shalt be a good minister of Christ Jesus, nourished in the words of the faith, and of the good doctrine which thou hast followed until now: 7 but refuse profane and old wives fables. And exercise thyself unto godliness: 8 for bodily exercise is profitable for little; but godliness is profitable for all things, having promise of the life which now is, and of that which is to come. 9 Faithful is the saying, and worthy of all acceptation. 10 For to this end we labor and strive, because we have our hope set on the living God, who is the Saviour of all men, specially of them that believe.
Thought Questions 4:610
122.
What is the meaning of the expression put the brethren in mind?
123.
What things are meant in 1Ti. 4:6?
124.
Do you believe the term minister in 1Ti. 4:6 is used in an official sense? Explain.
125.
How are we to understand the connection between reminding the brethren of certain things, and being nourished in the words of the faith?
126.
Was Timothy neglecting the faith and the good teaching? Why mention the faith and teaching?
127.
Just what is involved in old wives fables?
128.
Be practical in answering this question: How can I exercise myself unto godliness?
129.
Specify the profitableness of bodily exercise,
130.
Is Paul saying: we should control our bodies; but more important is the control of the spirit?
131.
How would Pauls admonitions relate to those who are over-weight, and otherwise self-indulgent?
132.
Godliness, or the Christian way of life, offers the very best for the life which now is, Show how this is true economically, socially, politically.
133.
Is there a life that is to come? If so, how will godliness affect it?
134.
Why is it that so many of us feel that after death there is an existence, but not a whole life to be lived?
135.
Just what is the faithful saying?
136.
To what end or goal did Paul and his fellow-workers labor and strive?
137.
If we sometimes feel the Christian life is not worth the effort, what is wrong? Specify.
138.
In what sense is God the Saviour of all men?
139.
How shall we understand that in a special sense He is the Saviour of them that believe?
Paraphrase 4:610
6 By laying these things, concerning the lawfulness of all sorts of meats, and concerning the corrupt doctrines and practices which are to arise in the church, before the brethren in Ephesus under thy care, thou wilt be a faithful minister of Jesus Christ, nourished by the precepts of the true faith and of the sound doctrine, to the knowledge of which thou hast attained by my instructions.
7 But the foolish stories and old wives fables which the Judaizers tell to establish their false doctrines, reject, as tending to impiety; and employ thyself in those exercises of the understanding and of the affections, in which godliness consists.
8 For the bodily mortification which the Jewish fables are framed to recommend, is attended with little advantage; but the exercise of godliness, that is, the practice of piety and morality, is profitable for advancing all our interests, temporal and eternal, having the blessings of the present life and of that to come promised to it.
9 What I have said concerning the unprofitableness of bodily exercise, and the profitableness of godliness, is true, and worthy of the most hearty reception.
10 On account of this, I both endure great hardships and suffer reproach from Jews and Gentiles, that I trust to be made happy both here and hereafter, neither through bodily exercise, nor through the sacrifice of beasts, nor through the power of any idol, but by the living God, who is the preserver of all men, but especially of believers.
Comment 4:610
1Ti. 4:6. We cannot help but notice Pauls evaluation of a good servant or minister and the image of one so popular in our day. Paul states in no uncertain terms, not only here but elsewhere, that a good minister is known by what he believes as well as what he does. The word minister as here used is not in the official sense. The same word was used of the deacon. Timothy is to instruct the Christians of Ephesus, and particularly the elders of the various churches, in a kind but convincing manner, concerning the apostasy of the later times. If such persons are thoroughly indoctrinated, Timothy can consider his divine position and responsibility fulfilled. In carrying out this injunction of the apostle, Timothy will be feeding his own soul; how vastly important this is! It is possible to feed others and yet starve to death yourself. It is also very possible to have the humility necessary to practice what we preach. Paul does not imagine that Timothy has neglected the good teaching; he rather points out that Timothy has been following the right diet; it is now a matter of getting others to do likewise.
1Ti. 4:7. The word refuse means to ignore, to avoid, to turn a deaf ear to such stories. We are not to imagine that old wives are the leaders in this false teaching, it is rather that some leaders in the churches are acting and talking like old senile women. Perhaps that is another reference to the fables and endless genealogies of 1Ti. 1:4. We do not equate old wives fables with the doctrine of demons in 1Ti. 4:1. This is a separate instruction from what has already been given concerning apostasy. It would take a good deal of time and energy to follow out the details of these fables; and since man has just so much time and energy, let us not dissipate it with such foolishness. In contrast, let us give ourselves to developing godliness! If we are going to become like God, then we shall do so because we have studied and practiced His will as revealed in His Word. The word exercise suggests just how strenuous and energetic must be our pursuit of godliness. Timothy is to knit his sinews for the race of godliness.
1Ti. 4:8. The use of the word exercise would immediately suggest to Timothy the gymnasium. This being true, Paul used such imagery to his own advantage, Go ahead with your muscle development, but remember its limitations; it is indeed profitable (and more such exercise is very much needed today), but we must not forget that our bodies are for God as well as our spirits. Some have thought the reference to bodily exercise indicates abstinence from meats and marriage, however, this hardly fits the use of the term exercise with its physical-culture background. It ought to be said that if one cannot control the passions of the body, he has no place instructing others in the higher control of the spirit.
There is a remarkable connection between the fitness of the body and the health of the spirit, When our bodies are strong and healthy, how much easier is it to exercise ourselves unto godliness! Somehow when we are sick in body we are also sick in spirit. This need not be the case, but it usually is; however, the emphasis should not be on bodily fitness, for when it is at its top performance it is only an instrument of the inward man. The strength of the inward man is far more important. When we watch the diet of the inward man, when we are very careful as to the strength of the will, the health of the emotions and conscience, then life takes on a glorious aspect. We can enjoy life to the fullest here, for we know its true point and purpose, while we eagerly anticipate the fuller and more wonderful life that is to come.
1Ti. 4:9. Just what is the faithful saying? We believe we have just discussed it. The thoughts of 1Ti. 4:10 offer a conclusion to what has been said, and therefore are hardly to be considered as a faithful saying. Such a statement as 1Ti. 4:10 would be incomplete without 1Ti. 4:8. All men everywhere should hear the message of 1Ti. 4:8. Particularly is this true of young men. We cannot help but think of the general care of the body, as well as the care of muscle. The over emphasis on the care of the body is such a serious mistake: it only offers a little pay, it is not enough to satisfy all our needs. How short and temporary is the return for such care. On the other hand, how full and complete the returns, in godly development, of the care of the spirit. No wonder it is a saying recommended to all men, of all time and place.
1Ti. 4:10. Paul is not ashamed to say that this was the end, or purpose of his strenuous effortsi.e., of developing the inward man. When the reward is commensurate with the effort, no one begrudges the effort. We can give ourselves completely to this matter of living for Christ, because we have a living God to aid us along the way, and to reward us at the end of the way.
In what sense shall we understand the little phrase: who is the Saviour of all men, especially of them who believe? First, fit it into the context. Paul has just said of godliness, that it has promise of the life which now is, and of that which is to comeis not this speaking of present salvation as well as final salvation? Second, every time it appears, we should not equate forgiveness of sins with the word salvation, God is the Saviour of all men in the sense that all men depend on Him for all they have in the physical worldindeed all they have in any realm of living ultimately comes from God. Without God man would be lost physicallymentallymorally. This is true of all men, whether they recognize it or not. But most especially is this true of those who believefor they know the source of all things in the life which now is, and of that which is to come. We would do anything necessary to obtain godliness or salvation because we know how much we need it, and because we know the living God who can and will give it.
Fact Questions 4:610
100.
How can we know a good minister of Christ Jesus?
101.
What is the meaning of the expression put the brethren in mindof these things?
102.
When could Timothy feel he had fulfilled his divine responsibility?
103.
In carrying out the instructions of Paul, Timothy is to be greatly benefited. Explain how.
104.
Why not rebuke the ones who tell old wives fables? What was to be done?
105.
What is the little profit of bodily exercise? Are we wrong if we do not have it?
106.
Is it possible to control the inward man without thought to the outward man?
107.
How shall we strengthen the inward man?
108.
Show how 1Ti. 4:10 could not contain the faithful saying.
109.
Why is an over concern for the body a serious mistake?
110.
Toward what did Paul labor and strive?
111.
What is it that sustains our efforts to live for God?
112.
In what sense are we to understand that God is the Saviour of all men?
Fuente: College Press Bible Study Textbook Series
(6) If thou put the brethren in remembrance of these things.The things of which he was to put the brethren in mind were those practices connected with that foolish, false asceticism alluded to in 1Ti. 4:3-5. Not a few, probably, in that Ephesian flock had been won over by the persuasive words of the false teachers to attribute a peculiar virtue to such practicespractices which, if persevered in, St. Paul well knew would tend to set up for imitation in the Church an unreal, unhealthy standard of life.
Thou shalt be a good minister of Jesus Christ.A high title to honour, this, a good minister of Jesus Christ, and one Timothy would well earn if he would set himself in all earnestness to oppose and discredit the sickly teaching of the Ascetic school.
He would by such opposition, indeed, earn the title to honour, for St. Paul well knew how great was the danger of a comparatively young and ardent disciple like Timothy being attracted by such mistaken teachings of perfection. But the good minister of Jesus Christ must teach a life which may be led by all, not by a select few merely, of the believers on his Master. Asceticism is too often a winning and attractive school of teaching to ministers, as, at a comparatively easy price, they win a great, but at the same time thoroughly unhealthy, power over the souls of men and women who practise these austerities, which tend necessarily to remove them out of the stream of active life.
Nourished up in the words of faith and of good doctrine.The Greek present participle rendered here nourished up in, marks a continuous and permanent process of self-education. It might be translated ever training thyselfa wise and never-to-be-forgotten precept of St. Pauls, this reminder to his own dear son in the faith, Timothyand through Timothy to all Christian ministers of every agenever to relax their efforts for self-improvement. The education of the good minister of Jesus Christ is never to be considered finished. Hethe teacher of othersmust ever be striving himself after a higher and a yet higher knowledge in things spiritual.
Whereunto thou hast attained.More accurately translated, which thou hast closely followed. In the teaching respecting faith and practice which Timothy, as a disciple, has diligently followed out step by stepin that teaching he is to study to advance yet farther, so as to gain deeper and ever deeper knowledge of the mysteries of the kingdom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6-10. A personal impressing of the charge upon Timothy.
Fuente: Whedon’s Commentary on the Old and New Testaments
6. These things Specially of the paragraph beginning with 1Ti 3:14, which forms a unity herewith.
Nourished In middle voice, nourishing thyself.
Words of faith Such as compose this paragraph: rehearsing the positive doctrine of Christ, 1Ti 3:14-16, and repelling the formulas of heresy, 1-5.
Attained Which thou hast thoroughly followed up.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If you put the brothers (and sisters) in mind of these things, you will be a good minister (diakonos) of Christ Jesus, nourished in the words of the faith, and of the good doctrine which you have followed until now.’
So if Timothy keeps these things continually in the minds of ‘the brothers and sisters’ (adelphoi usually includes both brothers and sisters. It is an overall term), then he will be demonstrating that he is a good servant of Christ Jesus. Diakonos might have in mind that it was the diakonos who supplied material things to the people of God, so that Timothy was acting as a diakonos here. On the other hand it may just be a general word for servant. It certainly counts against any idea that Timothy had an exalted official status. Rather he was to be seen as a servant of Christ Jesus. And as he reminds the people of God that because all God’s provision is good they can marry and eat extensively of all God’s creation without exception, while at the same time offering their genuine thanksgiving, thus keeping them from heresy, he himself will be nourished (or ‘trained’), in his case in the words of faith and in good doctrine, the good doctrine that he has followed up to now, and must, of course, go on following. (Again we note the typically Pauline reference to ‘Christ Jesus’.)
Fuente: Commentary Series on the Bible by Peter Pett
Exhortation to Teach Sound Doctrine After defining the role of the New Testament Church as the pillar and ground of truth in society (1Ti 3:14-16), and warning Timothy of apostasy (1Ti 4:1-5), Paul exhorts him to teach sound doctrine. Paul tells him to focus on reading, exhortation, and doctrine, and to stir up the gifts within him.
1Ti 4:6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
1Ti 4:6
2Ti 1:5, “When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.”
1Ti 4:7 But refuse profane and old wives’ fables, and exercise thyself rather unto godliness.
1Ti 4:8 1Ti 4:8
A person’s health is important to God. Exercise is a part of good health. Thus, this verse is not downgrading balanced exercise for a healthy body. But any athlete knows how quickly he loses his skills after he stops physical training. It takes a lot of work and long training to acquire skills and the body quickly loses its skill when the training stops. Therefore, physical exercise benefits the body for only a short while, because it takes constant training to keep the body strong.
1Ti 4:8 “having promise of the life that now is, and of that which is to come” – Comments – Bodily exercise only profits us in this life, but godly living profits both now and in the life to come. In this life, now, we have a promise of joy and blessings (Joh 10:10).
Joh 10:10, “The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly .”
1Ti 4:9 This is a faithful saying and worthy of all acceptation.
1Ti 4:9
1Ti 4:10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.
1Ti 4:10
1Ti 4:10 Comments – Paul and his companions are laboring and striving for godliness.
1Ti 4:11 These things command and teach.
1Ti 4:12 1Ti 4:12
1Co 16:10-11, “Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.”
Note a similar passage by Ignatius (A.D. 35-107), bishop of Antioch:
“Now it becomes you also not to despise the age of your bishop, but to yield him all reverence, according to the will of God the Father, as I have known even holy presbyters do, not having regard to the manifest youth [of their bishop], but to his knowledge in God; inasmuch as “not the ancient are [necessarily] wise, nor do the aged understand prudence; but there is a spirit in men.” For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man’s wife. Samuel also, when he was but a little child, reproved Eli, who was ninety years old, for giving honour to his sons rather than to God. In like manner, Jeremiah also received this message from God, “Say not, I am a child.” Solomon too, and Josiah, [exemplified the same thing.] The former, being made king at twelve years of age, gave that terrible and difficult judgment in the case of the two women concerning their children. The latter, coming to the throne when eight years old cast down the altars and temples [of the idols], and burned down the groves, for they were dedicated to demons, and not to God. And he slew the false priests, as the corrupters and deceivers of men, and not the worshippers of the Deity. Wherefore youth is not to be despised when it is devoted to God. But he is to be despised who is of a wicked mind, although he be old, and full of wicked days. Timothy the Christ-bearer was young, but hear what his teacher writes to him: “Let no man despise try youth, but be thou an example of the believers in word and in conduct.” ( The Epistle Of Ignatius to the Magnesians Shorter and Longer Versions 3) [116]
[116] Ignatius, The Ante-Nicene Fathers, vol. 1, The Apostolic Fathers With Justin Martyr and Ireneaus, eds. Alexander Roberts and James Donaldson (electronic edition), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004).
1Ti 4:12 “but be thou an example of the believers” Illustration – In 2002, my oldest child was three and a half years old. While preaching on a Sunday morning in a large church, the Lord impressed upon me to bring her into the service in order that she could see her dad preaching. My wife and I agreed that this issue was on both of our hearts. For several months, see observed her dad in the pulpit. Finally, during her playtime, she began to preach sermons to herself and also to her playmates. How quickly this principle began to work in her life.
1Ti 4:12 “in word, in conversation, in charity, in spirit, in faith, in purity” Comments Paul exhorts young Timothy to be an example in every aspect of his life and character.
1Ti 4:13 Till I come, give attendance to reading, to exhortation, to doctrine.
1Ti 4:13
Deu 31:10-11, “And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing.”
Jos 8:34-35, “And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law. There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.”
The Scriptures reveal that Ezra and Nehemiah carried on this custom of the public reading of Scriptures.
Neh 8:1-3, “And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.”
At this time, the Scriptures were interpreted for the people in order that they could have full understanding.
Neh 8:8, “So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.”
During the inter-biblical period, the priests began to read and exhort from the Scriptures in the Jewish synagogues. We see Jesus not only reading the Scriptures publicly in Luk 4:14-30, but exhorting and teaching the people publicly out of the Scriptures.
During the time of Timothy, the apostolic writings began to be read at church gatherings along with the Old Testament Scriptures. As a result, these writings began to hold equal authority to the Old Testament Scriptures. Thus, we see in this verse the beginning of the canonization of the New Testament Scriptures.
Several decades later, in John’s writings, we see a reference to public reading as it became established in the churches of Asia Minor:
Rev 1:3, “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.”
1Ti 4:14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
1Ti 4:14
2Ti 4:5, “But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.”
2Ti 1:6, “Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.”
The gifts of the Spirit are for serving others, and not for personal use. When we are not serving, we are not going to see the gifts operate through us. The way Timothy is going to stir up the gifts that are within him is by submitting to Paul’s charges in this epistle and do what he is being asked to do, which is to serve as a minister of God’s Word. Thus, Paul is telling Timothy that God has anointed him for the task that is being committed unto him within this epistle.
Scripture References – Note other passages where the laying on of hands was used to impart gifts and anointings:
2Ti 1:6, “Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.”
Act 6:6, “Whom they set before the apostles: and when they had prayed, they laid their hands on them.”
Act 13:1-3, “Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away.”
1Ti 4:15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.
1Ti 4:16 1Ti 4:16
1Ti 4:16 “and unto the doctrine” Comments – The phrase “and unto the doctrine” refers to what is taught in the Holy Bible.
1Ti 4:16 “both save thyself, and them that hear thee” – Comments – Those who hear Timothy are the ones who are in agreement with what he teaches and follows him.
1Ti 4:16 Comments – In his book Preaching With Variety, Jeffrey Arthurs comments on 1Ti 4:16 by explaining how a preacher’s character is as important as the message he delivers. [117] He quotes the ancient Greek orator Isocrates (436-338 B.C.), who said, “for who does not know that words carry greater conviction when spoken by men of good repute than when spoken by men who live under a cloud, and that the argument which is made by a man’s life is of more weight than that which is furnished by words?” ( Antidosis, 278) [118] Arthurs then tells the story of someone who asked Charles Spurgeon’s brother the reason for the success of this great pulpiteer. The brother replied, “I think it lies in the fact that he loves Jesus of Nazareth and Jesus of Nazareth loves him.” [119]
[117] Jeffery D. Arthurs, Preaching With Variety (Grand Rapids, Michigan: Kregel Publications, 2007), 15.
[118] Isocrates Antidosis 278, in Isocrates, vol. 2, trans. George Norlin, in The Loeb Classic Library, ed. T. E. Page (London: William Heinemann Ltd, 1929), 339.
[119] Elizabeth R. Achtemeier, Creative Preaching: Finding the Words (Nashville, Tennessee: Abingdon Press, 1980), 37.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Personal Conduct of Timothy.
Timothy as a good teacher:
v. 6. if thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
v. 7. But refuse profane and old wives’ fables, and exercise thyself rather unto godliness.
v. 8 For bodily exercise profiteth little; but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
v. 9. This is a faithful saying and worthy of all acceptation.
v. 10. for therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe.
v. 11. These things command and teach. In the first part of his letter Paul had summarized the doctrine of the Gospel, reaching the climax of his exposition in the burst of poetry with which he closed the third chapter. Timothy is now to pass the information on: in laying this before the brethren, thou wilt be an excellent minister of Christ Jesus, nourished in the words of the faith and of the good doctrine which thou hast followed till now. Herein the office of Timothy consisted, and herein the office of all true pastors consists, that they teach the brethren, all the Christians entrusted to their care, the fundamental doctrines of Christianity, the Catechism truths. The subsidiary doctrines must indeed be treated also, but only in so far as they serve the fundamentals. By teaching first things first, by keeping the basic doctrines of the Bible before the Christians at all times, pastors prove themselves excellent servants of Christ Jesus, whose ministry accords with the precepts of the Lord of the Church. The Lord takes pleasure in their work and blesses it accordingly. Such a minister, furthermore, is nourished in the words of faith and of good doctrine. The words of faith, the words of Holy Scripture that teach faith, the doctrine of the Gospel, that is the daily spiritual food of every true pastor, in the use of which he must apply untiring diligence. The matter really should require little urging, since the words of the Gospel are those of a fine, excellent doctrine, which assures all sinners of the full and free forgiveness of all their sins through the atonement of Jesus. Only he that unceasingly receives the comfort and the strength of this doctrine is able to impart some of it to others. Timothy had followed the course of this doctrine, he had yielded a ready obedience to its instruction, he had made his whole conduct and life agree with its precepts. Thus he had a firm foundation in faith and love, and could therefore preach the doctrine of faith with conviction.
The apostle, in this connection, finds it profitable to repeat his warning of chap. 1:4 in a slightly different form: But the profane and old women’s fables avoid. Fables, or myths, are not only stories that were invented, but especially doctrines and expositions, additions and traditions, that were the product of the false teachers. The Judaizing errorists were so firmly addicted to fantastic ideas and useless argumentation after the manner of the Talmud that they seemed to find it impossible to break away from their influence. But the introduction of such subject-matter into the Church invariably reacts upon the proclamation of the divine truth as contained in the Gospel, thus profaning its holy content. Besides, the employment of a minister of God with such trifles, with such old women’s talk, as the apostle designates the speculations of the false teachers, is unworthy of the Christian pastor’s calling. Therefore Timothy should avoid them, refuse to discuss them at all. In all cases of human doctrines and speculation it is the best plan to ignore their foolishness, and to give the errorists the good advice that they study the Bible as the inspired Word of God. Timothy could spend his time and strength to better advantage: Rather exercise thyself unto godliness. Just as he took care to obtain the proper strength through daily use of the spiritual food offered in the Word of God, so he should be careful to train his spiritual ability by such exercises as tended to confirm and to deepen true piety in his heart, Php_2:12 . The word used by the apostle implies a ceaseless activity in self-denial, in self-command, exercise in the various Christian virtues. If all these are practiced without self-righteous enthusiasm, the chances are that a proper reverence of God, as shown in a holy life, will result.
In connection with this admonition the apostle continues: For bodily exercise is of little value; godliness, on the other hand, has value for all things, having the promise of the present life and of that to come. Training of the body indeed has its value, it may be of great assistance in the exercise of many virtues, since the old maxim of a sound mind in a sound body holds good also in the life of the Christians. But in comparison with that other training which the apostle here urges, its secondary position must at all times be emphasized; for godliness, true piety, is of value at all times and under all circumstances. The strengthening of faith, of love, of hope, of patience, of all Christian virtues takes place at the same rate as its growth. Real contentment, true happiness, can be found only where piety is at home. This value, which follows the exercise of godliness, is so great for the reason, as St. Paul writes, that the promise which the Lord has given it includes the present life as well as that which is still in the future. We have the promise of God in His Word that He will give eternal life, with all the blessings included in this life, also in this world, as a reward of grace to the believers. To those that love Him God has promised all the things which they need for the present life; but the greatest and most glorious blessing is that which Christ has earned for all men through His vicarious suffering and death salvation, eternal life, with joy in His presence forevermore. And lest Timothy and the Christians of all time overlook the emphasis of this admonition, the apostle adds: Trustworthy is this word and worthy of all acceptance. His urgent exhortation should be heeded at all times, should serve as a spur to all disciples of Christ to make progress in true holiness.
But there is another reason which the apostle urges in order to bring about a faithful observance of all the duties of the Christian ministry on the part of Timothy: To this end, namely, we toil and strive, because we have placed our hope in the living God, who is the Savior of all men, especially of the believers. Command these things and teach them. With perfection in godliness as the goal before their eyes at all times, the apostle, Timothy, and all ministers of the Gospel are most seriously concerned about the welfare of their souls Paul wants no gap to be found in his training, he wants to be ready to throw every ounce of his strength into the battle for Christ and the Gospel at the proper time. And this he does because his hope rests in the living God, 1Co 15:19; 2Co 1:10, who is the Source of all life. He thus has a firm and immovable foundation for the hope of his faith. Every believer whose confidence rests in the Lord, who receives life and strength from Him, will also have courage to meet all the conditions which may offer themselves in his life, and strength to overcome all attacks of his enemies. His faith rests in the Lord, who is the Savior of all men, who wants all men to be saved, whose gracious will extends over all mankind. If the apostle is obliged to add: “Above all of the believers,” it is not because God does not desire the salvation of the unbelievers just as seriously as that of the believers, but because the latter deliberately and maliciously reject the offered grace of God. This is the reason why the gracious will of God for the salvation of all men is actually realized only in the case of the believers, and He is thus chiefly the Savior of the believers. This entire doctrine of justification and sanctification Timothy was to transmit to the souls entrusted to his care, and that with all emphasis; he should command and teach. Only by constant teaching, repetition, admonition, and application is it possible to gain a satisfactory knowledge of the Christian doctrine and to make a perfect use of it in life.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Ti 4:6 . After describing the heretics, the apostle turns again to Timothy, exhorting him, in the first place, with special regard to the matters last under discussion, and then more generally in regard to the duties of his office.
] does not, as Heydenreich supposes, pass over all intermediate matter and go back to the christological doctrines expressed in 1Ti 3:16 . It is more correct, with Hofmann, to refer it to the whole section from 1Ti 3:16 to 1Ti 4:5 (so Chrysostom); but possibly also Paul had in view only the prohibitions of the heretics (Wiesinger; van Oosterzee doubtfully).
(the middle only here, the act. in Rom 16:4 ), properly: “put under the hand or foot,” may also mean “instruct” (Josephus, Antiq . i. 14), as much as “advise” or “command” (Josephus, Bell. Jud . ii. 8. 7); here it stands more in the latter sense; Luther: “point out.”
Hofmann wrongly explains it as equivalent to “take as a theme,” and against the natural structure of the sentence connects it with what follows, though in this way it becomes tolerably superfluous.
] Paul here uses , inasmuch as Timothy was formally appointed to serve in the work of Christ; it has the same meaning as “so wilt thou well occupy the office committed to thee ( , 2Ti 4:5 ).” To this is attached the participial clause: . . .] The present participle does not stand for the perfect participle, but brings out how Timothy is to behave at all times, in order to fulfil his commission as a . . It declares that he is to be one who makes the words of faith his nourishment. It is inaccurate, therefore, to translate by innutritus (Bengel [157] ), or “reared” (Luther). As to the meaning of the word (in N. T. a .), see Philo, Leg. ad Caj.: , and Plato, Leg. vii. 798 a: .
The are the words in which faith expresses itself. The added words: (see 1Ti 1:10 ), make the contrast with the heretics more decided, and the further clause: ( ) , shows that Timothy had hitherto been faithful to pure doctrine. This latter perfect stands in apt contrast with the present participle . The original meaning of the verb: “follow near any one,” furnishes naturally for the present context the meaning: “ which thou hast faithfully followed , to which thou hast remained faithful.” The translation; “according to which thou hast formed thyself,” is inaccurate; the word occurs in the N. T. only here and in 2Ti 3:10 , as well as in Luk 1:3 and Mar 16:17 .
[157] Bengel, however, did not overlook the signification of the present altogether, since he explains thus: Praesens cum respectu praeteriti, innutritus; nutrimentum perpetuum. Chrysostom remarks . Winer says: “ shows that the are to Timothy a permanent means of nourishment and culture.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
X
Stirring exhortation for Timothy to genuine steadfastness in his Christian calling, and to continuous growth in it
1Ti 4:6-16
6If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ2 [Christ Jesus], nourished up in the words of [the] faith and of good doctrine, whereunto thou hast attained [which thou hast followed]. 7But refuse profane and old wives fables, and exercise thyself rather unto godliness. 8For bodily exercise profiteth little:3 but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9This is a faithful saying [Faithful is the word], and worthy of all4 10acceptation. For therefore [To this end] we both labor and suffer reproach5 [strive = ], because we trust in the living God who is the Saviour of all men, especially of those that believe. 11These things command and teach. 12Let no man despise thy youth; [,] but be thou an example of the believers, in word, in conversation, in charity, in spirit,6; in faith, in purity. 13Till I come, give attendance to reading, to exhortation, to doctrine [instruction]. 14Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 15Meditate upon these things [Care for, &c.]; [,] give thyself wholly to them;7 [,] that thy profiting may appear to all.8 16Take heed unto thyself, and unto the doctrine [instruction];9 continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
EXEGETICAL AND CRITICAL
1Ti 4:6. If thou put the brethren in remembrance of these things. These things, , that is, the same which he has spoken of in 1Ti 4:3-5, in refutation of the heretics, whose errors, at least in germ, had already sprung up here and there in the neighborhood of Timothy. It is, however, possible that the word looks back to the whole pericope (1Ti 3:14; 1Ti 4:5); for the error here is the entire opposite of the main truths of the gospel which Paul had stated in the preceding verses.Putting in remembrance, . Literally, to put under foot; hence, to suggest, to recommend, or (Luther) to hold before. If Timothy does this, he will be a good minister of Jesus Christ; he will fulfil rightly the (2Ti 4:5) entrusted to him. The more exact description follows of the character of a deacon, which Timothy would thus manifest; nourished in the words of faith and of good doctrine, whereunto thou hast attained. The are here represented as the constant means of growth and nurture for the inward life of Timothy (comp. 1Pe 2:2); and the present, as Bengel here rightly remarked, is used cum respectu prteriti. The Christian education of Timothy is not here represented as incomplete (De Wette), but as still capable of development. The Christian, or the Christian teacher, may be complete so far as his present point of view extends; yet he may be called to strive after a higher one (comp. 2Ti 2:15).Good doctrine, (1Ti 1:10), in contrast to the , , &c., of the heretics.
1Ti 4:7. Refuse profane and old wives fables. Timothy is thus alike bound to a conflict with the heretics, and to the maintenance of the truth. Paul calls the opinions of these heretics , mere abstract speculations, without any connection with the historical realities and practical tendencies of Christianity, for the origin of which see 1Ti 4:1. Timothy must reject all these, and not only in his public capacity as a teacher, but, as is clear from what follows, in his personal conduct. The exact description of these fables is noticeable; Paul calls them (unspiritual; Luther), profanos, the opposite of (comp. 2Ti 2:16) and ( .), from , vetula s. anus; the custom of old women; silly, foolish (comp. 2Ti 2:23). The first epithet denotes the character of the as to their matter, the latter as to their formal statement.Exercise thyself rather unto godliness, ; that is, that thou mayest become truly godly. Without doubt Timothy had been such already from his youth (2Ti 1:5); but the development of the Christian life is, according to the words and example of Paul, unending (Php 3:12-14). As regards the subject itself, we have here a similar exhortation to that literally expressed in the last chapter of this Epistle (1Ti 6:11), and figuratively in 1Ti 4:12. As to its form, it should, however, be observed, that the figure, , forcibly denoted the effort which is necessary to the exercise of godliness. The Apostle was perhaps led by the preceding to the use of imagery drawn from the gymnasium: Paulus coram solitus erat Timotheum exercere, nunc jubet, ut Timotheus sibi ipse Paulus sit; Bengel.
1Ti 4:8. For bodily exercise, . According to many, the physical abstinence from certain food, from marriage, &c.a discipline which the heretics (see 1Ti 4:1-3) commended, but Paul condemned. According to others, he means the gymnastic exercises so much in vogue with the Greeks, especially the Olympic games. The latter view seems preferable, since the Apostle surely would not attach the slightest use to the first named, which he had declared a doctrine of the devil; he had, besides, said nothing further of it in the verses just before, and probably used this substantive simply on account of the preceding . It is possible, indeed (Bengel), that Timothy had practised some bodily asceticism (1Ti 5:23), which Paul did not condemn in itself, but regarded as merely outward, far below the . The first had indeed its use, yet only ; i. e., not, for a short time, as Jam 4:14, but, as follows from the antithesis to , in a slight degree. It might serve for the increase of bodily strength, for rescue from danger, for gaining a crown of honor; yet these were in any case temporal. It is otherwise with the ; it is profitable for all things, in the full force of the word; even for that toward which the serves, but beyond this, for an infinitely higher end. It has the promise of life, both present and future; that is, God has given promises to a godly life, which concern as well this world as that which is to come. Salvianus, De gubernatione Dei: Religion et sancti viri et prsentis fidei oblectamenta capiunt et beatitudinis futur prmia consequuntur. Calvin: Qui pietatem habet, illi nihil deest, etiamsi careat istis adminiculis. Nam pietas se sola contenta est ad solidam perfectionem.[Perhaps a prominent idea of St. Paul, in drawing his imagery from the Greek gymnastic, is the contrast of a manly, Christian athlete to the false ascetic. The true exercise begins with the inner man, with the , not with the .W.]Promise of the life. Genitiv. objecti, so that the present and the future life are contained in the promise. The life on earth (comp. Eph 6:2) and the life hereafter is promised to the godly, as the natural result of grace.
1Ti 4:9. Faithful is the saying. See 1Ti 1:15; where, however, this expression refers to what immediately follows, as here to what immediately precedes. Paul here removes possible objections, which perhaps might arise with Timothy against this statement (1Ti 4:8).
1Ti 4:10. For therefore we both labor, &c. , sc., ad hoc consequendum. This promise, especially that of eternal life, rises before the soul of the Apostle as the end for which he gladly undergoes the severest toil and suffering (comp. Col 1:29). Instead of the of the Recepta, A. C. F. G. and others have , which is accepted by Lachmann, but rejected by Tischendorf as not fully authenticated. , a fit phrase for the toilsome labor of the Apostle, as well in action as in suffering.Because we trust in the living God. This clause is not to be referred to both the preceding verbs, but only to the last . There rises now to the view of the Apostle, with the image of his work, the image of the trials inseparably connected with it. Perhaps while writing this letter, he had in his own experience a special motive, unknown to us, which leads him so expressly to speak of this trust. He will not say that his enemies designedly reviled him because he trusted in the living God; but he only names the real ground of all their hostility. Yet at the same time this is his comfort, for he has trusted in the living God; no dead abstraction, as so many spun from the brains of these Ephesian heretics, but a God who Himself lives, and will bestow the hoped-for life on us (1Ti 4:8).Who is the Saviour of all men. Not a relative clause without any connection (De Wette), but of this logical force, that God could not fulfil the hope resting upon Him if He were not likewise in the full sense of the word. And, again, in so unconstrained a letter as this, it was a necessity for the heart of the Apostle to give this chief place to the sound and precious doctrine to which he had already alluded (1Ti 2:4). In respect to God as the , see 1Ti 1:1. The abuse of this universal proposition is easily met, if we only draw the just distinction between those who are the object of the yearning love of God, and those who through faith already enjoy its fruits. The example of a true gospel tenderness, without a surrender of its right principle, is given by Calvin on this passage: Intelligit, Dei beneficentiam ad omnes homines pervinire. Quod si nemo est mortalium, qui non sentiat Dei erga se bonitatem ejusque sit particeps, quanta magis eam experientur pii, qui in eum sperant? An non peculiarem ipsorum gerat curam, an non multo liberalius se in eos effundet? An non denique omni ex parte salvos ad finem prstabit?
1Ti 4:11. These things command and teach. . Hc, missis cteris; Bengel. The Apostle here refers directly to all that he has said in 1Ti 4:8-10, not exclusively to the representation of God as . Between command and teach (gebieten und lehren, German), this distinction may perhaps be drawn, that the one regards rather the practical, the other the theoretical side of the subjects of which Timothy is to remind his hearers.
1Ti 4:12. Let no man despise thy youth (comp. Tit 2:15). Not an express exhortation to the church (Huther), that it show due respect to Timothy as its teacher, in spite of his youth; for the following shows clearly that the exhortation is designed directly and only for Timothy himself. He must not allow any one to despise his youth ( depends on , and not on , which would give a hard and forced construction), but must also so conduct himself that no one can rightly despise it. In so far Bengel says rightly: Talem te gere, quem nemo possit tanquam juvenem contemnere. It is the negative side of the rules of conduct which are positively given in the following verses. As to the youth of Timothy, we must infer, from Act 16:1-3, that he was quite young when he first met Paul; and after this period, ten or twelve years at least must have elapsed, so that Timothy now was perhaps a man of thirty-two or thirty-four years. Thus, in comparison with the presbyters, widows, deaconesses, &c., with whom he must so largely associate, he might be called young. Perhaps we may infer from 1Ti 5:23, and 1Co 16:11, that Timothy was not very imposing in his external appearance.But be thou an example of the believers in purity. A like exhortation is addressed to Titus, 1Ti 2:7. The Apostle names five things (not six; see the Critical notes) in which Timothy should give an example. First, in word, , not exclusively in public teaching, but as well in daily conversation; in behavior, , which must be in full harmony with his words; in love, in faiththe two chief elements of the inner Christian life of which language and behavior are the outward signs; in purity, last of all; , including the chastity becoming the youthful Timothy; but this is not here exclusively denoted. This, like other kindred words, is often used of the moral purity which embraces as a fruit of faith and love the whole outer and inner life. In view of the ascetic rigor of the heretics, Timothy should avoid all that might give even apparent reason for the suspicion that he preached a lax morality.
1Ti 4:13. Till I come, give attendance to reading, &c. (comp. 1Ti 1:3; 1Ti 3:14). During the absence of the Apostle, no changes should take place in the wonted order of things. All must remain continuous with the old. ; Da operam et curam.Give attendance toReading, . The public reading of the holy Scriptures, which with the Jews was taken out of the Law and the Prophets (Luk 4:16; Act 13:15); but in following this custom, the Christians read at first from the Old, and afterwards from the New Testament writings (comp. Col 4:16; Rev 1:3). A description of this custom in the early Christian church is found in Justin., Apol. 1, p. 67, edit. Oberth.To exhortation, to doctrine. Here, as in Rom 12:7-8, placed together. The former was necessary for special cases, the latter daily for all.
1Ti 4:14. Neglect not, &c. The same precept in another form, as in 2Ti 1:6. At his entrance on the office of teacher, Timothy received by the Holy Ghost a special gift, of high value in the exercise of his office. The office itself is not here denoted, but his Divine qualification for the office, which was given through () prophecy, with the laying on of hands of the elders. The brevity of this allusion gives large room for conjecture. It is possible that at this solemnity there were Christian prophets, who foretold a specially noble career for Timothy; that these prophets belonged to the fellowship of the elders (), here regarded as a college; and that Paul himself, or one of his companions in travel, had uttered this prediction. But whatever the fact, this prediction was joined with the laying on, of hands, first by Paul himself (2Ti 1:5), and again by the other presbyters.Laying on of hands. This was of old a symbol of the communication of the Holy Ghost (Act 8:17; Act 19:6; Heb 6:2). Already in the Old Testament it was usual at the ordination of a priest (Exo 29:10; Num 8:10), or even in case of promotion to a high dignity (Num 27:18; Deu 34:9), and later, in the days of the New Covenant, in the healing of the sick (Mat 9:18) and the raising of the dead (Mar 5:23). This laying on of hands was without doubt connected with solemn prayer; and it still continued in the Christian Church in the case of ordination to the office of teacher and presbyter. Apart from the supernatural influence which may have been joined with this act in the apostolic age, it is clear that the personal effect must have been very deep and beneficial. To keep alive this impression, Timothy must constantly renew its remembrance, and not allow the gifts entrusted to him to slumber. But in what particular church this act had taken place, remains uncertain. The church tradition names Ephesus as then the sphere of Timothys labors; and to this there can be no material objection. [This passage has been often cited as a proof of the power of presbyterial ordination. It doubtless refers to the setting apart of Timothy for the ministry; yet it may be not to his higher office as St. Pauls successor, but as a presbyter at Lystra. See Ellicott, in loco. In that case, it proves only that the presbytery shared in the laying on of handsa custom which from the first, till now, has continued in cases of persbyterial ordination. See Bingham, Antiq., B. 2, 1Tim 19. It must be fully admitted, however, that the later hierarchical changes greatly lowered the rank of the presbyter-bishop of the primitive day.W.]
1Ti 4:15. Meditate upon these things. A general concluding exhortation. specially reverts to 1Ti 4:12-16. It must be Timothys careful endeavor to learn by heart the Apostles precepts.Give thyself to them. , lotus in his esto; heart and head, soul and body. It is not enough for Paul that Timothy should follow his calling with the fidelity of a slave; he must live wholly in and for it. Compare the Horatian maxim: Quid verum atque decens, curo et rogo, et omnis in hoc sum.That thy profiting may appear to all. Progress, ; a word which only occurs here and in Php 1:12; Php 1:25, and is in each case genuinely Pauline. This would be more and more manifest to all Christians (), if he truly and heartily obeyed the precepts given in 1Ti 4:12-14 Timothy must not be content with the height he had now attained, but always strive after a higher and higher development.
1Ti 4:16. Take heed unto thyself. A comprehensive exhortation at the close of this whole chapter, in which Timothy is charged with a twofold duty, each in its order, of watching as well over himself as over the doctrine. Calvin: Duo sunt curanda bono pastori: ut docendo invigilet, ac se ipsum purum custodiat. Neque enim satis est, si vitam suam componat ad omnem honestatem, sibique caveat, ne quod edat malum exemplum, nisi assiduum quoque docendi studium adjungat sanct vit. Et parum valebit doctrina, si non respondeat vit honestas et sanctitas. Non ergo abs re Paulus Timotheum incitat, ut tam privatim sibi attendat, quam doctrin in communem Ecclesi usum.Continue in them. , i. e., in all the duties mentioned. The connection with the following, so as to understand the audientes by , is less natural.For in doing this. The sense of the is positive as well as negative. As to the former, Paul probably meant the saving of Timothy himself, and of those that heard him, from false doctrine and its unhappy effects. But with this is joined the gaining of the salvation promised through the gospel to all that believe, the blessedness of which Timothy and his hearers would thus more and more partake. A twofold and most alluring reward is thus assured to his fidelity.
DOCTRINAL AND ETHICAL
1. Personal growth in godliness is the chief requisite of the pastor and teacher, not only for his own sake, but for his flock and for the preaching of the gospel. His discourse would be sounding brass and a tinkling cymbal, were it not the revelation and the outpouring of the inward spiritual life, which he must cherish with the utmost care. As there is a sickly asceticism, so there is also a sound discipline, which is needed specially for the practical theologian and pastor. The saying of an old Strasburg divine is brief, but full of deep truth: I would rather make one soul blessed, than a hundred learned (Ltkemann).
2. That godliness is profitable for all things, and thus the most practical thing in the world, cannot be too strongly enforced against an abstract idealism on one side, and an irreligious materialism on the other. How many there are who know indeed that godliness is good for a peaceful death, but do not hold it necessary for a happy life; how many others who think faith very beautiful for the poor, the weak, the suffering, the dying, but not to make real, able, practical men. It must always, therefore, be remembered that the gospel is a power which grasps the whole man; and the true Christian is not only the happiest person, but the bravest citizen, the best patriot, the most obedient soldier, the greatest chief; in one word, in all relations, a co-worker with God, and an honor to Christ. An excellent example of this is found in the English General Havelock.
3. That this life, as well as the future, may have a great reward, does not at all conflict with the doctrine of Gods free grace, and the justification of the sinner by it (see Heidelberg Catechism, Answer 63, and the essay of Weiss, The Christian Doctrine of Reward, Stud. und Krit., 1852).
4. The of the apostolic age were partly extraordinary, fitted to that early period; partly ordinary, and designed to remain for all ages. To the former belonged the gift of prophecy, which was exercised at the ordination of Timothy, and on other occasions (see, for instance, Act 21:9); and which, to all who had it, was a (Rev 19:10)a witness given by the Lord Himself that they were not only His real, but His best and most approved disciples. If the in this form has now ceased, yet the apostolic counsel of 1Co 14:1 is as true for all believers; and the New Covenant has no other aim than to realize more and more the ideal of Moses; Num 11:29.
5. No office requires so much the whole man, the surrender of all our personal powers, as that of the ministry; the active hand is always with the single and steadfast heart. The man who exercises his office without living entirely for it, is no shepherd, but a hireling. Bengel thus illustrates 1Ti 4:15 : In his qui est, minus erit in sodalitatibus mundanis, in studiis alienis, in colligendis libris, conchis, nummis, in quibus mutti pastores notabilem tatis partem inscientes conterunt. Weighty examples of the blessing joined with this conscientious fidelity, may be found, among others, in Tholucks excellent book, Living Witnesses from all ranks in the Lutheran Church; Berlin, 1839. The name of Chalmers, McCheyne, and other ornaments of British Christianity, may here be cited with high honor. And who will soon forget the noble Adolph Monod? Ave pia anima!
6. On 1Ti 4:13 : Monet etiam Paulus hic, Ecclesiam alligatam esse ad certos libros, sicut spe alias prcipitur (Isa 8:20). Necesse est igitur, rejici doctrinas et illuminationes pugnantes cum his libris. Item opiniones et cultus extra hos libros; Melanchthon.
7. Take heed to thyself, and to the doctrine. Comp. Act 20:28. An excellent essay on this subject is found in the little golden book of Richard Baxter, The Reformed Pastor, translated from the English, Berlin, 1833; which expressly shows that there should be as little defect in the one as in the other, and what belongs to each. The pastor who takes heed to himself, must take heed that the work of grace be truly accomplished in him; that he grow more and more in it; that his conduct do not stand opposed to his doctrine; that he do not live in any sin which he condemns in another; that none of the qualities requisite for his office be lacking in him. Whoso has to care for his flock, must give heed that no other than pure doctrine is preached; and he will watch, likewise, that greater stress be not laid on true faith than on true faith.
HOMILETICAL AND PRACTICAL
There is no higher title of honor, than justly to be called a good minister of Jesus Christ.The word of faith the best food by which the pastor is sustained.How much must the true minister of the gospel daily learn and teach.The Christian discipline.Bodily exercise not to be wholly despised, but far less to be overvalued.Exercise in godliness must be practised: (1) By every Christian; (2) every pastor; (3) especially every young pastor.Godliness a business, which (1) requires; (2) deserves; (3) rewards daily exercise.Not only eternal, but temporal life and success, the blessing of a true devotion.No preaching of the gospel without work; no work without offence; no work and offence without reward.To the true preacher all things must preach.The youthful overseer of the flock must see that he be in advance of his years.The Lord also says, as does His apostles: Until I come, give heed to reading, to exhortation, to doctrine.Spiritual gifts must be most heedfully cherished.Whoso hath, to him shall be given; Mat 13:12.The great expectations which the teacher of a flock has early called forth, impose on him a double duty.To stand still in the spiritual life, is to go back. Studiis profici, moribus vero defici, non est profici, sed defici.The twofold calling of the minister of the gospel: (1) Take heed to thyself; (2). take heed to the doctrine; (3) take heed to thyself no less than the doctrine, and to the doctrine not without constant heed to thyself.We must look to it, that, while we preach to others, we ourselves be not castaways (1Co 9:27).The wise shall shine as the brightness of the firmament, and they who turn many to righteousness as the stars forever and ever (Dan 12:3).The minister of Christ may save others, yet himself be lost.Starke: Froward minds, that always love to dispute and quarrel, and think little of love and godliness, God mend them!Bodily exercise is only an attendant on spiritual exercise.Watching, fasting, toiling, self-restraint, help thee in this, that thy flesh rule not over the spirit, and so hinder godliness (1Co 7:5).Anton: Godliness is not dead. Hast thou godliness? It matters little whether thou hast bodily exercise. But if thou hast not godliness, thy bodily exercise is only hypocrisy.Disciplined feelings are found in ripe Christians, old in gifts, wisdom, and strength, not in years (Pro 4:9).Samuel, the youthful, was a faithful prophet before Eli the aged (1Sa 3:10). But so also was Samuel, the aged, before his youthful sons (1Sa 8:3).Langes Opus: Nothing brings a young man, especially in his official intercourse with others, more respect, than wise, prudent, exemplary action.Gods grace and our toil must ever go together. For without grace, no toil avails; and without toil, no grace is rightly used and kept unimpaired, far less increased (1Co 15:10).Cramer: We should stir up the gift of God which He has enkindled in us, as a man stirs up a fire in the ashes, piles on wood, and increases the flame (2Ti 1:6).The church authorities should care for the preacher, that he be not drawn away from his study (Sir 38:25).One cannot exist without the other; he who has no care for his own salvation, will have far less for the salvation of his flock (1Ti 3:5).
Heubner: Much bodily exercise may cause spiritual harm, may excite a coarse, brutal spirit, the opposite of self-restraint and self-denial.Religion awakens all our spiritual powers; the same man, formed by religion, will do infinitely more than without religion.Man can never profit himself save by godliness.He who searches Scripture aright, can exhort and teach.It is a fearful sorrow to have had good gifts, and not to have used them.The pastor who does not grow perceptibly, must, more than all men, become immoral.Care for our own souls, and the souls of others, is very closely connected.
Lisco: How is a good minister of Jesus Christ formed? (1) By his inner life; (2) by his outward activity.Godliness is profitable for all things.
Von Gerlach: The capacity for the office of a true pastor, as it proceeds out of a life with God in his heart, must ever draw him back to his own life; his whole attention must be always equally given to himself and to the doctrine, to his own and his hearers salvation.How can a man think to form the kingdom of God in another, if he has not given heed to form it in himself? And, again, how great is the reward of those who, without losing sight of themselves, sacrifice self for the salvation of others.
Baxter: It is the great, widespread evil of the Church, that it has unrenewed and inexperienced pastors; that so many become preachers before they become Christians, and are consecrated as priests at the altar of God before they are made holy to Christ by the offering of the heart to Him; and thus they worship an unknown God, and proclaim an unknown Christ, and pray through an unknown Spirit, and preach of a state of holiness, and fellowship with Christ, and a glory and a blessedness, which are wholly unknown to them, and perhaps will remain unknown through all eternity! He must be indeed a heartless preacher, who has not himself in his own heart the Christ and the grace which he declares. Alas, that all scholars in our universities might well ponder this!
Saurin, A Sermon on the Profit of Godliness (1Ti 4:8), in his Sermons, vi. p. 1Tim 377: The influence of the fear of God on our health; our good name; our wealth; on the rest of the heart; the peace of conscience; and what concerns the future life: all this becomes manifest in its power, when we consider the devout man in his daily conduct, in his retirement, at the Supper of the Lord, at the approach of death.
Very rich in thought and clear in argument.
Footnotes:
[2]1Ti 4:6.The received text has Jesus Christ; see Tischendorf. The Sinaiticus also confirms the omission, [I think there is some slip here; the question is of the proper order of the words. The Recepta reads, ; all the authorities, and modern, critical editors, transpose, and read, .E. H.]
[3]1Ti 4:8.[The Sinaiticus omits before .E. H.]
[4]1Ti 4:9.[The Sinaiticus omits before .E. H.]
[5]1Ti 4:10.[Recepta, ; Lachmann, on the authority of A. C., has ; so Griesbach; so also Sinaiticus.E. H.]
[6]1Ti 4:12. in the Recepta. Omitted by Lachmann and Tischendorf. [Neither are they in the Sinaiticus.E. H.]
[7]1Ti 4:15.[Vulg. is striking here, in his esto.E. H.]
[8]1Ti 4:15. to be left out. See Tischendorf on the place.
[9]1Ti 4:16.[. Not in the Sinaiticus.E. H.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
(6) If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. (7) But refuse profane and old wives’ fables, and exercise thyself rather unto godliness. (8) For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. (9) This is a faithful saying and worthy of all acceptation.
The Apostle’s advice to Timothy, is in no small degree of correspondence to what I have on the preceding verses remarked. If it behoved this young man to put the brethren in mind of those great truths Paul had before been delivering to him, and if by doing so he would show himself to be a good minister of Jesus Christ, the same holds good of all the Lord’s people, whether ministers or saints, in all ages of the Church. And if the Spirit hath spoken expressly of the latter-day heresies, it must be an awful thing in them who profess faith in the momentous truths of the Gospel, to be silent about them, when heresies appear!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
Ver. 6. Nourished up in the words ] Such are fittest to be made ministers as have been well bred, and inured to the reading of the Scriptures; as have sucked in holy learning together with their mother’s milk. Quintilian adviseth that the child that is intended for an orator, should from two or three years old be accustomed to hear and babble out good language, the best words and best pronounced. Quanto id in Theologo futuro expetendum curandumque magis, &c.? saith Amama; how much more needeth such care and pains be taken with the child that is dedicated to the ministry, that he may become (as Quintilian saith an orator should be) vir bonus dicendi peritus, a good man and well able to deliver himself in good terms. I have known some (saith Peach) for their judgment in arts and tongues very sufficient; yet to have heard their discourse (so defective were they in their own tongue) you would have thought you had heard Loy talking to his pigs, or Johannes de Indagine declaiming in the praise of wild geese. Of Matthew Doringus, a Popish commentator, Steuchus (a Papist too) saith truly, that he is not worthy to be named ob universam V. T. scripturam foedissima barbarie conspurcatam, for defiling all the Old Testament with his base barbarisms, as the harpies did the good meat they seized on.
a Gr. and Lat. Myth. A fabulous monster, rapacious and filthy, having a woman’s face and body and a bird’s wings and claws, and supposed to act as a minister of divine vengeance. A type of eagle. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 11 .] Recommendatory application to Timotheus of what has been just said, as to form part of his teaching, to the avoidance by him of false and vain doctrine, and to the practice of godliness . These things (hardly, as Rosenm., Heinr., Heyd., ch. 1Ti 3:16 f., nor as Chrys., ; , , but simply the matter treated since the beginning of the chapter, the coming apostasy after these ascetic teachers and the true grounds of avoiding it. This best suits the following context and the , which certainly would not be used of the ) suggesting (or counselling, cf. Il. . 36, , : Herod. i. 156, : Palm and Rost’s Lex. sub voce, 2, c; and Ellic’s note here) to the brethren, thou wilt be a good servant of Christ Jesus, ever training thyself in (the idea of is not ‘ nourish oneself with ,’ but to grow up amongst, or to be trained in: cf. Eur. Phn. 368, , : so , , , , , , Plato, Plutarch, al.: see Palm and Rost’s Lex. The present, as Chrys., denotes continuance in this training, , and again, ( ruminans ), , . Cf. 2Ti 3:14 ) the words of the faith (the fundamental doctrines of the Gospel), and of the good instruction (not ‘ words of the faith and good doctrine ,’ as Conyb. The repetition of the article forbids this, severs the from , and attaches it to only) the course of which thou hast followed (I have thus endeavoured to give : ‘hast followed along, by tracing its course and accompanying it:’ see reff.; and Ellic.’s note).
Fuente: Henry Alford’s Greek Testament
1Ti 4:6-10 . The spread of these mischievous notions among the brethren is most effectively discouraged by a demonstration in the person of the minister himself of the positive teaching of the Gospel as to practical life. We are assured, and declare our confidence by our lives, that Christianity differs essentially from theosophy in that it has respect to the eternal future, as well as to the passing present.
Fuente: The Expositors Greek Testament by Robertson
1Ti 4:6 . : repeated in 1Ti 4:11 , refers to all the preceding directions, but more especially to the warnings against false asceticism.
: ( remind, suggest ) is a somewhat mild term, as Chrys. points out; but in some circumstances suggestion is more effectual than direct exhortation.
. . seems emphatic, a deacon, not of the Church, but of Christ Jesus, who is the Chief Pastor.
: The present tense is significant, “meaning to imply constancy in application to these things” (Chrys.), “ever training thyself” (Alf.). “The present marks a continuous and permanent nutrition” (Ell.). The process begun from his earliest years, 2Ti 1:5 ; 2Ti 3:15 , was being still maintained.
and denote respectively the sum total of Christian belief, conceived as an ideal entity, and the same as imparted little by little to the faithful. See note on 1Ti 1:10 .
: There is a similar use of this verb in 2Ti 3:10 , where see note. Alford attempts to give the word here the same force as in Luk 1:3 , by rendering the course of which thou hast followed . The A.V., whereunto thou hast attained , expresses also the sense of achievement which we find in Luke l.c . It seems better, however, to associate the word with the notion of discipleship; so R.V., doctrine which thou hast followed until now .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Ti 4:6-10
6In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following. 7But have nothing to do with worldly fables fit only for old women. On the other hand, discipline yourself for the purpose of godliness; 8for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come. 9It is a trustworthy statement deserving full acceptance. 10For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers.
1Ti 4:6 “In pointing out these things to the brethren” Hupotitmi, which is the middle voice means “suggest.” Notice the gentleness with which Paul urges Timothy to correct the members of the church (cf. chapter 5). Notice the contrast in 1Ti 4:11, where he gives strict orders to deal with problems in that fellowship. Both are appropriate in their place.
“constantly nourished on the words of the faith and of the sound doctrine” This is present passive participle (although in form it may be middle voice, which would encourage believers to study the truths of the faith for themselves). Ministers are nourished on the true tenets of Christianity (I take these two descriptive phrases as synonymous). This is the true gnosis, not the demonic gnosis of the false teachers! The purposes of Scripture are spelled out clearly in 2Ti 3:15-17, as is the responsibility of each believer in 2Ti 2:15, especially in light of false teaching (cf. 2Ti 2:14-18).
“which you have been following” This is a perfect active indicative. Timothy had a track record of faithfulness. This term can either mean
1. to have followed (cf. 2Ti 3:10)
2. to have closely investigated (cf. Luk 1:3)
1Ti 4:7 “But have nothing to do with worldly fables fit only for old women” The Pastoral Letters discourage (present middle [deponent] imperative) speculative discussions with obstinate false teachers (cf. 1Ti 1:4; 1Ti 4:7; 2Ti 2:14-18; 2Ti 2:23; Tit 1:14; Tit 3:9). This very verb (paraiteomai) is used in 1Ti 4:7; 1Ti 5:11; 2Ti 2:23, and Tit 3:10.
The phrase “old women” (grads) is used only here in the NT. Harold K. Moulton, The Analytical Greek Lexicon Revised, p. 82, says by implication it means “silly” and “absurd.” It is translated “old wives tales” in NRSV, NJB and “old wives fables” in NKJV.
Since I believe also with Gordon Fee that women were being manipulated by the false teachers and were being used as spokespersons for their views in the house churches, then one wonders
1. Were there old women false teachers (cf. 1Ti 5:6)?
2. Was this a way to accentuate the problem related to women?
3. Was this just a patriarchal cultural idiom?
The term “myth” (NRSV, NJB) in 1Ti 4:7 has been misunderstood. A good article is in G. B. Caird, The Language and Imagery of the Bible, chapter 13, pp. 219-242. Myth has several possible connotations.
“discipline yourself for the purpose of godliness” This is a present active imperative. “Discipline,” or “in training,” is an athletic metaphor from which we get the English word “gymnasium.” Athletic training is a good example of strenuous, dedicated, priority effort for us to emulate as Christians in the spiritual realm which is so much more significant (cf. 1Co 9:24-27; 2Ti 2:5; 2Ti 4:7; Heb 12:1-3).
“godliness”
SPECIAL TOPIC: GODLINESS
1Ti 4:8 The physical body is part of our stewardship of life, but is not the priority. Godliness is priority! This could refer to
1. physical exercise
2. physical discipline
3. asceticism
That which affects the body is significant, but that which affects the spirit is eternal! True exercise is the “labor” and “strive” of 1Ti 4:10! Ministry affects the result of the gospel, but asceticism emphasizes the individual.
1Ti 4:9 “It is a trustworthy statement” This phrase can either go with 1Ti 4:8 or 10. Paul uses this phrase often to highlight significant statements in the Pastoral Letters (cf. 1Ti 1:15; 1Ti 3:1; 1Ti 4:9; 2Ti 2:11; Tit 3:8), much like Jesus used “Amen, amen” or Paul used “I do not want you to be ignorant, brothers” in his earlier writings (cf. Rom 1:13; Rom 11:25; 1Co 10:1; 1Co 12:11; 2Co 1:8; 1Th 4:13).
1Ti 4:10 “we labor and strive” These are both athletic metaphors. The latter, from which we get the English word “agony” or “agonize,” is also found also in Php 2:16; 1Ti 6:12; and 2Ti 4:7.
There is a Greek manuscript variant in this phrase:
1. MSS c, D, L, P, as well as the Vulgate, Peshitta, and Coptic translations have “suffer reproach” (NKJV)
2. *, A, C, F, G, K, and 075 have “strive” (NASB, NRSV, TEV, NJB, NIV)
The UBS4 gives “strive” a “C” rating, which means the committee had difficulty in deciding between the variants.
NASB”because we have fixed our hope”
NKJV”because we trust in”
NRSV”because we have our hope set on”
TEV”because we have placed our hope”
NJB”is that we have put our trust in”
This is a perfect active indicative. Believers trust in the settled, sure, unchangeable character of God as their only hope (cf. Psa 102:26-27; Mal 3:6; Heb 1:11-12; Heb 13:8; Jas 1:17). The certainty of our salvation is grounded in the character of YHWH (cf. 1Ti 6:17; Rom 15:12; 2Co 1:10).
“on the living God” I think this Greek phrase reflects the name of the OT covenant-making God. This is the root meaning of the term “YHWH,” which is from the Hebrew verb “to be” (cf. Exo 3:14; see SPECIAL TOPIC: NAMES FOR DEITY at 2Ti 1:2). YHWH is the ever-living, only-living One.
“who is the Savior of all men, especially of believers” The title “savior” is used quite often in the Pastoral Letters (cf. 1Ti 1:1; 1Ti 2:3; 2Ti 1:10; Tit 1:3-4; Tit 2:10-13; Tit 3:4; Tit 3:6). In earlier chapters of 1 Timothy it is used of God as the Redeemer, potentially, of all mankind (cf. 1Ti 2:4; 1Ti 2:6; Luk 2:11; Joh 1:29; Joh 4:42; Rom 5:18-19; 2Pe 3:9). See full note at 2Ti 1:10. Possibly because of the little phrase “especially of believers” (where one would theologically expect “only”) it may be used in its OT sense of Elohim, who is “protector” or “provider” of all life on earth (cf. Mat 5:45; Act 17:28).
SPECIAL TOPIC: YHWH’s ETERNAL REDEMPTIVE PLAN
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
If thou put, &c. Literally Putting . . . in remembrance. Greek. hupotithemi. Only here and Rom 16:4.
minister. App-190.
Jesus Christ, App-98. The texts read “Christ Jesus” (XII).
nourished up. Greek. entrephomai. Only here.
whereunto = to which.
attained. Literally followed up. Greek. parakoloutheo. Here; Mar 16:17. Luk 1:3. 2Ti 3:10.
Fuente: Companion Bible Notes, Appendices and Graphics
6-11.] Recommendatory application to Timotheus of what has been just said, as to form part of his teaching, to the avoidance by him of false and vain doctrine, and to the practice of godliness. These things (hardly, as Rosenm., Heinr., Heyd., ch. 1Ti 3:16 f., nor as Chrys., ; , , -but simply the matter treated since the beginning of the chapter,-the coming apostasy after these ascetic teachers and the true grounds of avoiding it. This best suits the following context and the , which certainly would not be used of the ) suggesting (or counselling, cf. Il. . 36, , : Herod. i. 156, : Palm and Rosts Lex. sub voce, 2, c; and Ellics note here) to the brethren, thou wilt be a good servant of Christ Jesus, ever training thyself in (the idea of is not nourish oneself with, but to grow up amongst, or to be trained in: cf. Eur. Phn. 368, , : so , , , , , , Plato, Plutarch, al.: see Palm and Rosts Lex. The present, as Chrys., denotes continuance in this training, , and again, (ruminans), , . Cf. 2Ti 3:14) the words of the faith (the fundamental doctrines of the Gospel), and of the good instruction (not words of the faith and good doctrine, as Conyb. The repetition of the article forbids this, severs the from , and attaches it to only) the course of which thou hast followed (I have thus endeavoured to give :-hast followed along, by tracing its course and accompanying it: see reff.; and Ellic.s note).
Fuente: The Greek Testament
1Ti 4:6. ) bringing under the notice, suggesting mildly. Eustathius says, on the one hand implies perceiving at once and spontaneously; , on the other, to cause to perceive, by admonition.- , a good minister) 2Ti 2:15. ) The present combined with reference to the preterite, nourished up, 2Ti 1:5; 2Ti 3:15. Continued nourishment.- , of the faith) in thy behalf [for thine own good].- , of good doctrine) in behalf of others [for the good of others].- ) which thou hast commenced (undertaken) to follow up (i.e. in all its details). Concerning this word, see Luk 1:3, note.
Fuente: Gnomon of the New Testament
1Ti 4:6
If thou put the brethren in mind of these things,-These things” refer to all the things mentioned in verses 1-5. Timothy as a teacher was to warn the brethren against the teachings of these seducing spirits, to admonish them to receive all the gifts and favors of God with prayer and thanksgiving, and to teach them to receive them in prayer and use them according to the will of God.
thou shalt be a good minister of Christ Jesus,-In doing this he himself would be nourished and built up in the words of the faith and of the good doctrine unto which he had attained or had learned. These evils and dangers were coming upon them, and Paul wished them to be warned of it that they guard against them.
nourished in the words of the faith,-From early youth he had been carefully trained in the truths of the Old Testament. (2Ti 1:5; 2Ti 3:15.) Paul had trained him in the gospel (2Ti 3:16) and now instructs him to continue this training by guarding the church against the doctrine of false teachers.
and of the good doctrine which thou hast followed until now:-[He had been faithfully taught, and with good understanding of it had diligently followed it.]
Fuente: Old and New Testaments Restoration Commentary
thou put: Act 20:31, Act 20:35, Rom 15:15, 1Co 4:17, 2Ti 1:6, 2Ti 2:14, 2Pe 1:12-15, 2Pe 3:1, 2Pe 3:2, Jud 1:5
a good: Mat 13:52, 1Co 4:1, 1Co 4:2, 2Co 3:6, 2Co 6:4, Eph 6:21, Col 4:7, 1Th 3:2, 2Ti 2:15
nourished: Jer 15:16, Eph 4:15, Eph 4:16, Col 2:19, Col 3:16, 2Ti 3:14-17, 1Pe 2:2
good doctrine: 1Ti 1:10, 1Ti 4:16, 1Ti 6:3, Psa 19:7, *marg. Pro 4:2, Joh 7:16, Joh 7:17, 2Ti 4:3, Tit 2:1, Tit 2:7-10, 2Jo 1:9
thou hast: Phi 3:16, 2Ti 3:14
Reciprocal: Mat 15:9 – teaching Act 26:16 – a minister Rom 10:8 – the word of faith 1Co 3:12 – gold 2Co 11:23 – ministers Eph 4:14 – tossed Col 1:7 – a Col 1:25 – I am Col 4:17 – the ministry 1Ti 1:3 – charge 1Ti 4:13 – to doctrine 1Ti 4:15 – that 1Ti 5:17 – word 2Ti 1:5 – unfeigned 2Ti 2:2 – who 2Ti 3:10 – thou hast fully known Tit 1:13 – that Tit 3:1 – Put
Fuente: The Treasury of Scripture Knowledge
1Ti 4:6. Brethren need to be told over and over again the things they have known as the truth (Heb 2:1; Peter 3:1). Timothy was an evangelist and would be in various places to work with the Gospel. The present verse states a qualification that would make him a good minister. That term is not a title as the present day usage of religious language would express it. The word minister is not used in any place in the New Testament as a special class of public speakers. It comes from the same Greek word as servant, and may apply to any member of the church. Paul shows that doing one’s duty toward his brethren, in reminding them of their obligations, will constitute him a good minister (servant) of Jesus Christ. Being equipped with the wisdom of the world does not constitute one a good minister, although such seems to be what is demanded by the popular notions of the day. Instead, being nourished up (informed) in the words of faith which constitutes good doctrine. will equip him for acceptable service to the Lord. Whereunto thou host attained. This denotes that Timothy was not lacking in these qualities, and other passages indicates the same accomplishments in him (1Ti 1:18-19; 2Ti 1:5; Act 16:1-2). But Timothy was no exception to the rule that servants of Christ need to be reminded of their obligation to Him.
Fuente: Combined Bible Commentary
1Ti 4:6. If thou put the brethren in remembrance. The Greek verb is hardly so definite, and is better expressed by suggesting or advising. The use of the word tends to limit these things to the immediate context. A stronger word would naturally have been used had the writer been thinking of the great mystery of godliness,
Minister, in its general rather than its technical sense, and yet, perhaps, not without a reference to the distinctive name. Whatever difference there might be between apostles, elders, deacons, all were alike ministers of Christ.
Nourished up. The word expresses rather the thought of being reared or educated in the words of faith, and suggests the half-medical reference to bodily exercise that follows.
Of good doctrine where-unto . . . Better, of the good doctrine which thou hast followed oil along The Greek article and the relative pronoun in the singular give a special emphasis to the doctrine. The verb is the same as that used by St. Luke in his Gospel (1Ti 1:3).
Fuente: A Popular Commentary on the New Testament
Our apostle proceeds from this verse to the end of the chapter, to lay several directions before Timothy with reference to his ministerial office.
The first of which is that he suggest unto, or put the brethern in remembrance of, those things which the apostle had taught him, in order to their preservation from the peril and poison of these imposters; thus doing, he would approve himself a good minister of Jesus Christ, and one nourished up with the sincere doctrine of the gospel.
Here note, That the ministers of the gospel are in the first place ministers or servants of Jesus Christ; secondarily, and in subserviency, they are ministers of the church; as a nobleman’s servant employed by him to distribute wages, or appoint work to the inferior servants, is secondarily a minister to the servants, but primarily a servant to the lord.
The second duty that Timothy is exhorted to, is the avoiding and rejecting the doctrines of abstinence from meats and marriage, and to regard them no more than an old woman’s tale and to exercise himself unto real godliness.
Note here, Something that Timothy must forbear, and something that he must follow after: he must forbear and refuse profane old wives’ fables; if thou wilt not swim down the tide of these apostatizing times, take heed of steering thy course by profane, though ancient, customs, refuse them with scorn, and reject them with anger; one way to prevent apostasy, is to refuse ungrounded antiquity; that which Timothy is exhorted to follow after, is real godliness; this is his duty, both as a minister, and as a member of Jesus Christ: real godliness ought to be minded as every man’s especially every minister’s, chief and principal business; religion must be our chief occupation.
Fuente: Expository Notes with Practical Observations on the New Testament
A Good Minister of Jesus Christ If Timothy presented lessons to the Ephesians that caused them to see the truths already presented, which included instructions on the dangerous false doctrine soon to arise, he would be a good minister. It is appropriate to designate one who teaches the gospel as a minister ( Act 6:4 ; Col 4:7 ). Also, we should observe that such ministers do teach and warn the brethren as well as proclaiming the good news to the lost. Paul and other faithful teachers had brought Timothy up on a diet of the faith and good teaching. Timothy had closely followed what he had learned and was therefore well qualified to teach others ( 1Ti 4:6 ).
Worldly stories created in the mind of man with no foundation in truth should be avoided. Instead, constant training and discipline should be used to lead the young preacher to a more God-like life. Care for the body is good in the short run because it enhances our physical health. In contrast, spiritual exercise intended to mold a life in accord with God’s will has the advantage of God’s care in this life and an eternal reward in the life to come ( Rom 8:28-39 ). The apostle’s emphasis of godly exercise was trustworthy and should be accepted by all ( 1Ti 4:7-9 ).
The lasting value of godliness moved Paul to work hard like an athlete who is fatigued by a hard workout. Those who strive to be like God have their hope set on that God. In contrast to the false gods whose idols would have been a familiar sight of that day, Paul emphasized the true God is alive. It was God’s desire and Jesus’ intent to save all men (2:4; Luk 19:10 ), but salvation is particularly for believers. One who truly believes will be obedient ( Mat 7:21-27 ; John 3:16; 36 A. S. V; Heb 5:8-9 ). Using the imagery of an army, Paul instructed Timothy to “command” the things he had set forth. The commander issues a command, and it is passed through the ranks. Thus, the minister is one who passes on the commands of Jesus the commander of the Christian army ( 1Ti 4:10-11 ).
Fuente: Gary Hampton Commentary on Selected Books
1Ti 4:6-7. If thou put the brethren in remembrance, &c. , suggesting these things to the brethren, concerning the lawfulness of all sorts of meats, and concerning the corrupt doctrines and practices which are to arise in the church; thou shalt be a good minister of Jesus Christ And shalt act as may be expected from one who has been nourished up From his very childhood; in the words of faith Words laying a foundation for faith, and the means of producing it in mens hearts; and good doctrine True, genuine, gospel doctrine; whereunto That is, to the knowledge of which, thou hast attained So may be properly translated. See Luk 1:3, where the same verb is rendered, having perfect understanding. It is a just remark of Macknight here, that, If any prejudices, with respect to the distinction of meats, remained in Timothys mind, through the strictness of his education in the Jewish religion, the clear and express manner in which the apostle here asserted the lawfulness of eating all kinds of meats, must have entirely freed him from these pre-possessions. But refuse profane and old wives fables This, says Dr. Doddridge, undoubtedly signifies Jewish traditions; and if they were such as those with which the rabbinical writers abound, nothing ever better deserved the name, they being not only the most incredible, but the most insipid and senseless tales anywhere to be met with. In Bishop Newtons opinion, however, the apostle intended here to signify, that all the things which the lying teachers would preach, during the above-mentioned apostacy, concerning the worship of angels, abstinence from meats, and the miracles said to be performed by the saints and their relics, in confirmation of the superstitions which they inculcated, are no better than profane and old wives fables, told to amuse children. And exercise thyself (the word , so rendered, is used in allusion to the exercises by which the contenders prepared themselves for the combats in the Grecian games) unto godliness Train thyself up in holiness of heart and life with the utmost vigour and diligence.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1Ti 4:6-16. The Treatment Needed.Timothy must meet the errors by (a) personal example (1Ti 4:6-10) and (b) diligent teaching (1Ti 4:11-16).
In combating error he must continually draw his strength from the doctrinal statements hitherto followed by him. The silly myths that are current (1Ti 1:3-11*) he must reject. The fully-developed asceticism of 1Ti 4:3 lies in the future, but in these fables its principles are already contained. Let him furtner counteract the evil by himself exhibiting the true self-disciplinethat which aims at producing piety. Fora reliable truthwhile mere bodily self-discipline has only a limited use, piety assures the highest life both now and hereafter. It is to secure this that Christs preachers wage their contest (the metaphor here and in 1Ti 4:7 is the samethat of the athletic encounters), their hope set on God, the universal Saviour, and theirs especially who by faith appropriate His salvation. To example let Timothy add appeal and instruction (1Ti 4:11-16), and this with confidence. He was comparatively young for his post, probably less than forty. But no one must be allowed to despise his youth (a term applicable up to the age of thirty-five, and therefore in this context no mark of a forger). Rather, he must use not only his private example (in conduct and in character), but also his public ministry (the reading of Scripture in church and his sermons, whether of appeal or of instruction);, to stem this evil. Years ago, when he was first set apart as a Christian missionary, he was equipped by the Holy Spirit with special grace for his task. That gift, mediated through prophecy and accompanied by ordination by the local elders, he must never neglect. Diligent attention to his example and teaching will issue in his own and his hearers salvation.
1Ti 4:13. reading: i.e. of the OT and probably of apostolic letters (see 1Th 5:27, Col 4:16).
1Ti 4:14. the gift, etc.: cf. 2Ti 1:6. The ordination was doubtless at Lystra, on Timothys being separated for missionary service (Hort, Christian Ecclesia, pp. 181ff.). Apparently both Pauls and the local elders hands were laid on Timothy, the former mediating (2Ti 1:6), the latter accompanying (1Ti 4:14) the gift. Here, where Timothys authority in the Church is concerned, the elders only are mentioned; there, where Timothys personal relationship with Paul is more prominent, only one apostle. It is important to observe that the question is not one of the transference of an office . . . it is the exercise of teaching (Weiss).
Fuente: Peake’s Commentary on the Bible
CHAPTER 20
Someone related that they were at a high school basketball game that went into overtime. The first overtime was so exciting. The crowd was literally on the edge of their seats in anticipation of the outcome. Then, the game went into double overtime. What excitement! Now the cheering was deafening as the crowd expressed their encouragement to the home team. Then, the game went into TRIPLE overtime! Now the crowd was in a frenzy. Everyone was focused on the events on the court. Everyone was cheering, and everyone anxious to know how the game would turn out.
Now, let us consider this illustration as it relates to the pastoral overtimes. If the preacher happens to go a minute or two over the sacred hour, it is HIGH NOON for him. And should he dare to go into triple overtime, watch out!
We want to look at Godliness in this section. The TEACHING OF GODLINESS in verse six, the EXCERCISING UNTO GODLINESS in verse seven, PROFITING FROM GODLINESS in verses eight and nine and REASON FOR GODLINESS in verse ten.
1Ti 4:6-10 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. 7 But refuse profane and old wives’ fables, and exercise thyself [rather] unto godliness. 8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9 This [is] a faithful saying and worthy of all acceptation. 10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.
I. TEACHING OF GODLINESS
We want to look at GODLINESS in this study. We want to look first at the teaching of godliness.
1Ti 4:6. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.
Paul tells Timothy he is a good minister if he tells the brethren the preceding
Since the preceding is good doctrine and truth, then by application a “good minister” is one that tells his people of good doctrine and truth. A “good minister” or the evaluation of a “good minister” should be at least in part based on the doctrine or the content that he teaches.
If he is not teaching good doctrine, then steps should be taken to correct it. Steps might include counsel by the board or it may mean more education or moving on.
The term “minister” is the same word rendered deacon in 1Ti 3:8. Thus not minister as we know minister.
One that serves the people, one that teaches the people, one that ministers to the people. Again we don’t see the thought of a fantastic preacher, but that of a man that plods along doing the work of a shepherd.
“Remembrance of these things” truth is always the antidote for error. You don’t suppose Paul knew that we tend to be forgetful about spiritual things?
What are “these things?” The previous five verses.
Timothy is to be nourished by this ministry.
Indeed, I don’t know how a person could teach the Word of God and not come away nourished. Yet I hear of people that are teaching and preaching declare that they just can’t go on any more because they just aren’t being fed.
To be quite honest, from what I see in the Word I would say that they are not doing their preparation properly for their ministry else they would be feeding themselves.
Just a little side road – Paul likens spiritual teaching to milk and meat. The milk is for the child, the meat for the adult, but isn’t the other side of that illustration true also? Shouldn’t there be some point in life when you start feeding yourself just as in real life? I can’t imagine that not being the end result of Paul’s thought – anyone that needs fed is not feeding themselves!
To be quite honest, I’m not sure I wouldn’t go nuts if I had to sit in a church service week after week without ministering. My food and meat spiritually come from my own study and ministry. If I had to exist spiritually on what I am fed in most churches that we have gone too “just for church”, I would literally dry up and stay home Sundays and watch TV.
All teachers and preachers are blessed as they prepare their lessons.
We know we are to have the teaching of godliness in the church, but it is not wise to teach it if we aren’t willing to use it.
II. EXCERCISING UNTO GODLINESS
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:6 {9} If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast {f} attained.
(9) The conclusion with an exhortation to Timothy, to propound these things diligently to the churches, which he had gotten from the apostle even as though he were being fed.
(f) Never departing from it in the least.
Fuente: Geneva Bible Notes
IV. INSTRUCTIONS CONCERNING LEADERSHIP OF THE LOCAL CHURCH 4:6-5:25
Paul proceeded to give some specific instruction about leadership of the church. This included direction concerning the leader’s personal life and public ministry, basic principles of effective interpersonal relationships, and the proper treatment of widows and elders.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A. The leader’s personal life and public ministry 4:6-16
Having reminded Timothy that the apostasy he was witnessing in Ephesus was not unexpected but prophesied (1Ti 4:1-5), the apostle next clarified Timothy’s responsibility in dealing with it (cf. ch. 1). Paul wrote these positive directions to enable Timothy to overcome the influences of the ascetic apostates that threatened the church at Ephesus. He also wrote to remind him of the importance of his personal life and public ministry, so he would not fall into the same errors.
"Just as a skillful coach will often return to the basics of the sport to pull the team or a player out of a slump, Paul returns to the basics to keep this church on track." [Note: Towner, 1-2 Timothy . . ., p. 105.]
The apostle selected three essential spiritual priorities, out of many that he could have chosen, in 1Ti 4:6-10.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Timothy was to "point out," a very mild approach, the truth about God’s good gifts that Paul had just articulated. Paul considered the Ephesian Christians "brethren," not enemies or antagonists. A faithful servant of Christ must pass along the truth God has revealed without distortion. To be such Timothy would have to continue to nourish himself on the truths of the faith contained in his Bible. He would have to abide in the sound teaching he had received from the Lord and His apostles as he had been doing so far (cf. 2Ti 3:14-17) rather than apostatizing. Sometimes ministers are so busy finding food for their people that they fail to feed themselves.