Bible Commentaries
1 Timothy 4

Introduction

WORKS CITED

The Analytical Greek Lexicon. Grand Rapids, Michigan: Zondervan, 1970.

Bullinger, E.W. Figures of Speech Used in the Bible. Grand Rapids, Michigan: Baker, 1968.

The Comparative Study Bible. Grand Rapids, Michigan: Zondervan, 1984.

DeWelt, Don. Paul’s Letters to Timothy and Titus. Bible Study Textbook Series. Joplin, Missouri: College Press, 1961.

Hendriksen, William. New Testament Commentary--Exposition of the Pastoral Epistles. Grand Rapids, Michigan: Baker, 1957.

Kent, Jr., Homer A. The Pastoral Epistles. Chicago: Moody Press, 1958.

Lenski, R.C.H. The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Minneapolis, Minnesota: Augsburn, 1937.

MacKnight, James. MacKnight on the Epistles. Grand Rapids, Michigan: Baker, n.d.

Milligan, George, and James Hope Moulton. The Vocabulary of the Greek Testament. Grand Rapids, Michigan: Eerdmans, 1930.

Thayer, Joseph Henry. Greek-English Lexicon of the New Testament. Grand Rapids, Michigan: Zondervan, 1962.

Vaughan, Curtis, ed. The New Testament from 26 Translations. Vol. 3. Chattanooga, Tennessee: AMG Publishers, 1985. 3 vols.

Vincent, M.R. Word Studies in the New Testament. DL: Associated Publishers and Authors, 1972.

The Zondervan Parallel New Testament in Greek and English. Grand Rapids, Michigan: Zondervan, 1975.

Verse 1

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

Now the Spirit speaketh expressly: Paul begins by emphasizing in the strongest possible terms the surety of the approaching danger. The New Testament From 26 Translations and The Analytical Greek Lexicon render the word "expressly" as "clearly," "explicitly," "distinctly," or "specifically."

In this passage, Paul sheds light on the power of the inspiration of the Spirit upon his writings. While the word of God teaches the inspiration of scripture (2 Timothy 3:16; 1 Corinthians 2:1-16; Matthew 10:19), there are various positions regarding the degree to which the Spirit speaks. Some deny the Spirit’s involvement, saying the writers were inspired naturally just as a gifted secular writer is inspired; others contend He dictated the message with no allowances for each writer’s style. A more central view--called the verbal plenary form of inspiration--agrees more with the scriptures. While the Holy Spirit superintended the composition of God’s word in such a manner that the final product said precisely and "expressly" what God wanted it to say, He allowed the writers the freedom to use their own vocabularies, styles, and syntax. Still, though, the Holy Spirit superintended the writers’ endeavors, nudging here, reminding there, and sometimes speaking audibly as he may have in this passage so that God’s will for man was revealed in its entirety and without error of any kind (MacKnight 454).

In this instance, Paul wanted to alert Timothy to the approaching danger in the most emphatic manner. The passage, serving as a sharp contrast to the concluding words of the previous chapter, leaves no room for misunderstanding regarding what the church would have to face.

Some writers believe Paul’s mention of the Spirit speaking "expressly" refers to other passages in the Old and New Testaments that warn against the emergence of false teachers (see: Daniel 7:25; Daniel 8:23; Matthew 24:4-12; 2 Thessalonians 2:3-12, 1 John 2:18; 2 Peter 3:3; Judges 1:18). It seems clear, though, that when Paul says the Spirit speaks "expressly," he refers to a direct and possibly audible revelation of this prophecy.

latter times: This expression literally means the after-times (MacKnight 455) or, according to Thayer, "a fixed and definite time" (318), or "coming after" (646). In other words, in times future to Paul’s writing, these false teachers will appear. Because of the plural, it seems that these seasons shall be recurrent.

This phrase is not the same as "the last days" of Acts 2:17; 2 Timothy 3:1; Hebrews 1:2; 2 Peter 3:3. All of these have reference to the Christian age extending from Pentecost to the second coming of Christ. In 1 Timothy 4:1, however, Paul has in mind recurring seasons in the future. That, precisely, was what he had warned the elders of Ephesus about earlier when he gave his farewell speech to them (Acts 20:29-31).

some shall depart from the faith: Paul points out the effect of some of these false teachers. They will persuade some to abandon the faith. To "depart" (apostesontai) is defined "to make defection, fall away, apostatize" (The Analytical Greek Lexicon 62). It is translated variously as "to abandon," "to desert from," "to revolt from," "to turn against," or "to rebel against" (The New Testament from 26 Translations 973). The idea is not necessarily that they will cause their victims to abandon all concepts of Christianity or the Bible totally but that by subtle additions to or subtractions from God’s word they will lead them away from the truth. By doing that, the system of faith revealed in God’s word will be altered and thus abandoned (Galatians 1:6-9; Judges 1:3; Revelation 22:18-19). MacKnight says that rather than an abrupt and total abandonment, the victims of such false teaching will be "relinquishing the true faith and practice of the gospel" (455).

seducing spirits and doctrines of devils: Actually the two terms Paul uses here are very close in their meanings. The first, "seducing spirits," emphasizes the nature of the spirits. They are deceitful. They cause men to wander away from the truth. The second, "doctrines of devils," emphasizes their instruction. Their teachings are inspired by Satan and his evil cohorts. While some writers, notably Lenski, believe that these deceitful spirits are in fact the false teachers themselves, it seems more likely that the terms "seducing spirits" and "demons" are essentially synonymous, especially since their human agents are mentioned in verse 2 as the hypocritical lie-speakers. In John 8:44, Jesus declares that Satan "is a liar and the father of it," and John warns in 1 John 4:1-6 that we are not to believe "every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world." John goes on to supply three tests by which these spirits may be tried (1 John 4:2-12).

By "doctrines of demons," Paul has reference not to teaching about demons as MacKnight and Newton believe, but to teachings that are inspired by demons--teachings that come from demons. In their fight against Roman Catholicism, both Newton and MacKnight interpreted this passage as an exclusive reference to Catholicism. While it certainly includes the abuses of that religion, I do not believe it is limited to it, for numerous false religions have espoused these false doctrines (second century Gnosticism as well as numerous modern cults, Seventh Day Adventists among them).

James seems to have the same idea in mind when he says: "This wisdom descendeth not from above, but is earthly, sensual, devilish" (James 3:15). James means such wisdom derives from demons. It must be recognized that today Satan influences men by false teaching. He has the power to control a person’s mind or will if he allows him to do so. He did so in the cases of both Judas (John 13:2; John 13:27) and Peter (Matthew 16:23), and he will so control the antichrist of 2 Thessalonians 2.

Verses 1-16

Introduction

Despite the matchless grandeur and glory of both the Lord himself and the church he purchased with his own blood, Paul knows that difficult times lie just around the corner for the church. Realizing that false teachers are setting themselves to invade the sanctity of the body of Christ, the apostle warns Timothy of such men in hopes that through his teaching a mass apostasy from the faith may be averted (verse 1).

Paul begins by stating in the most emphatic terms that the Spirit of God has informed him that such false teachers are coming and that they will cause some to depart from the faith. By carefully describing the character of these evil men and the content of their pernicious doctrine, he hopes to be able to preserve many in the truth if Timothy is faithful in the exercise of his duties (verses 2-5).

To be prepared for this task, Timothy must nourish his mind upon the "words of faith and good doctrine" and continue to lay these things before the brethren as he has already been doing (verse 6). He must not, however, allow himself to be carried away with religious trivialities and inanities that are not even worthy of consideration (verse 7). Instead, he must exhaustively train himself for godly living. It is not physical exercise that Paul encourages, for it is of but little value and that only temporarily; but it is exercise unto godliness that is profitable both in this life and in that which is to come (verse 8). So certain is this fact that it is a generally known saying among Christians everywhere (verse 9). Because of the importance of godliness, both Paul and Timothy labored unto weariness and strove agonizingly to live godly lives, trusting in the living God who preserves all men in their lives and especially preserves believers who are saved eternally (verse 10).

These things Paul instructs Timothy to command and teach (verse 11). In order to do so successfully, he must live such a noble life that none will reject him or his teaching because of his youthfulness. Instead he is to become a model believer in his personal conversation, his conduct, his love for God and man, his faithfulness to God’s will, and his spotless moral purity (verse 12).

His public ministry also must contain a balanced diet of public reading of the scriptures, emotional warnings against evil, encouragements to right living, and faithful, logical, thorough presentations of the doctrines of God’s word (verse 13). Timothy must not neglect to use the spiritual gift he had received by the laying on of Paul’s hands (verse 14).

To all of these things, he must give the greatest diligence. His mind must be filled with the word of God, and his body must be wholly absorbed in the performance of his duties in order that everyone may clearly see his progress in Christ (verse 15).

Finally, he must take heed unto himself if he would be a faithful servant of God, ministering unto others. When times are difficult and skies grow dark, he must persevere in these things, for only in this way can he save both himself and those who listen to him. Only by faithful presentation of the truth and a personal life example in accord therewith will others be persuaded to do likewise (verse 16).

Verse 2

Speaking lies in hypocrisy; having their conscience seared with a hot iron;

The translation of the New International Version is probably a more accurate representation of the original: "such teachings come from hypocritical liars." These correspond to the demon-inspired false prophets of 1 John 4:1. Because of their nature, these deluded men work in the realm of hypocrisy in order to palm off their lies successfully.

hypocrisy: The Analytical Greek Lexicon defines this term in this way:

... to answer, respond; to act a part upon the stage; hence to assume a counterfeit character; to pretend, feign, Luke 20:20 .... The form used here means a response, answer; histrionic personification, acting, hypocrisy, simulation, Matthew 23:28; Mark 12:15, et al (417).

The meaning then is that, like actors on the ancient Greek stage who assumed a mask in order to portray a character different from themselves, liars must make themselves appear different from their true character. In this instance, it may be that because the demons have deceived them they are unaware of their hypocrisy. On the other hand, it may be that they are perfectly conscious of it. At any rate, lying has become second nature to them because they have abandoned the standard of God’s word. They feel no compunction because their consciences have been seared. As in Ephesians 4:19, they are "past feeling."

The premier example of such hypocritical lie-speaking occurs in Genesis 3:1-6 where the record reveals Satan’s deception of Eve (1 Timothy 2:13). In such a way, these seducing spirits or demons "make use of men who speak lies and who talk piously and learnedly in order to conceal their own arrogance or immorality" (Hendriksen 146). MacKnight connects this passage with 2 Timothy 3:5.

having their conscience seared with a hot iron: Thayer defines "conscience" (suneidesin) as "the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending the one, condemning the other; conscience" (602). The Analytical Greek Lexicon contributes, "conscience, as an inward moral impression of one’s actions and principles or the inward faculty of moral judgement" (391). Thus, conscience is a sort of mental barometer measuring the rightness or wrongness of our actions based upon our current understanding. When we do what we understand is right, our conscience approves and we feel good. On the contrary, when we do what we believe is wrong, our conscience condemns us and we feel guilty. While our conscience is not an infallible guide, it is still paramount that we live according to its dictates (Acts 23:1; Romans 14:22-23). For if we characteristically and systematically violate our conscience, it will gradually become hardened and will no longer register protest when we do what we believe to be wrong. Just as the man who has lost the sense of touch in his hand is in critical danger when he rests it on a hot stove, so we are in grave spiritual danger when we have lost our tender and expressive conscience. We no longer have a measure of moral judgment; and, consequently, we will easily fall prey to all manner of sin.

Yet, in order for our conscience to be a truly safe guide, it is of equal importance that we allow it to be educated by the infallible standard of God’s word. In 1 Corinthians 4:4, Paul says, "My conscience is clear, but that does not make me innocent. It is the Lord who judges me" (NIV). The Lord judges us by the infallible standard of His word (John 12:48). In order for our conscience, then, to function as God intended, we must allow it to be educated by the word of God. We must not intentionally or persistently violate it by doing what we believe is wrong. Finally, when we do violate it and thus feel guilty, we must correct our actions by repentance, confession, and prayer.

But there is no turning back for the hypocritical liars Paul talks about because they have a conscience that is seared with a hot iron. They have not maintained a conscience void of offense but have so consistently violated it that it is "past feeling" as the stump of a severed extremity after being seared with a hot iron has no feeling.

Homer Kent theorizes that this condition has arisen not because of a gradual process whereby their minds have become calloused as a result of constant violation, but rather their "conscience has been made insensitive to right and wrong because of some radical act of perverting the truth." He suggests that this sudden violent action, rendering their conscience senseless, occurs when a religious teacher deliberately turns away from the instruction of God’s word and permits Satan’s demonic hosts to take control of their mind and thought (151).

However this searing of the conscience may occur, the point is that these liars are past feeling because their conscience has been rendered insensate.

Verse 3

Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

Forbidding to marry: One recognizable act of these teachers is forbidding their followers to marry. These liars will emphasize a false asceticism whereby a greater degree of holiness is to be achieved by denying oneself the privilege of marriage. This notion has arisen numerous times since Timothy’s case with absolutely no resultant good and the effect of much evil. Gnosticism, Catholicism, and various modern cults have been prominent proponents of this doctrine.

The fact is marriage is an institution of God (Genesis 2:24-25) and is "honorable in all" (Hebrews 13:4). Not only does the Hebrew writer declare it honorable among all--which obviously includes leaders and teachers of the church--but Paul specifically declares that he and Barnabas have the right to be married just as the Lord’s brothers and Peter were (1 Corinthians 9:5). John declares himself an elder (3 John 1:1), and it is incumbent upon elders that they be married (1 Timothy 3:2; Titus 1:6).

Jesus further testifies that celibacy is not the expected or general choice of men (Matthew 19:10-12), though such a voluntary choice is not wrong provided one lives a life above moral reproach. Paul counsels men to marry in order to avoid fornication (1 Corinthians 7:1-2). (Hendriksen provides some appropriate material concerning the emergence of second century Gnosticism, its basis, and its modern forms in his New Testament Commentary: Exposition of the Pastoral Epistles, page 147.)

commanding to abstain from meats: The second false doctrine to arise will likewise emerge from a false asceticism: "commanding to abstain from meats." The words "and commanding" do not appear in the original. Most of the writers (MacKnight and Vincent included) believe they are supplied correctly and that the figure is an ellipsis. However, there are some (Lenski and Kent, for example) who recognize the figure zeugma here. Lenski says, "in a zeugma the first term fits exactly but the second does not, although the sense is perfectly plain (622). Bullinger also lists this passage as a zeugma in Figures of Speech Used in the Bible (134). He defines the figure as a kind of ellipsis, saying, "This name is given to the figure because one verb is yoked on to two subjects while grammatically it strictly refers to only one of them" (131). The figure is used for emphasis. All the major English translations agree on the sense exactly as it is expressed in the King James Version.

The point is that these liars will suggest that their followers can reach a state of greater virtue by denying themselves the right to partake of some foods. Many historical examples exist of religious groups (such as Judaizers, Gnostics, Catholics, Seventh Day Adventists, and all ascetics) who have denied the right of adherents to partake of certain foods. It is well to note that the original, bromatoon, refers to all solid food and not merely animal meat (The Analytical Greek Lexicon 70).

Paul elsewhere warns of this erroneous notion in Colossians 2:21-23. This error arises from a false conception of material things being evil within themselves. Such ascetics reason that the body is evil because it is physical; therefore, to deny it satisfaction of its appetites is praiseworthy. Clearly Jesus contradicted them, saying, "Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man" (Matthew 15:11).

which God created to be received with thanksgiving of them which believe and know the truth: To refute the teachings of these teachers, Paul points out that the meat they are commanding their followers to abstain from comes from creatures "God created to be received with thanksgiving." Directly, Paul’s point applies to foods but by legitimate extension to marriage also. God created, ordained, and approved both marriage (Genesis 1:28) and foods (Genesis 1:29; Genesis 9:3). Men are to partake of these privileges with thankful hearts. To cast aspersions on the wisdom, morality, and purpose of Almighty God is sinful. It is wrong for us to try to thwart God’s will. It must not be taught by the church that abstinence from marriage or food in any way makes man more holy or righteous before God. These blessings were created in the beginning for man’s enjoyment and sustenance. Those believers understanding this fact are to partake of them with thanksgiving.

Verse 4

For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:

Paul here reiterates that these privileges being challenged by the hypocrites are intrinsically good and are not to be rejected. To despise as evil or immoral what God has called good is a sin (Acts 10:9-18), a departure from the faith, an apostasy.

All of God’s creation is at man’s disposal but not indiscriminately so. For his food truly to be a blessing, man needs to recognize that it is by the gracious provision of God that he has received it and that thanksgiving is in order. We certainly should not have the attitude toward physical and material blessings as that of the rich fool in Jesus’ parable (Luke 12:16-21).

Verse 5

For it is sanctified by the word of God and prayer.

Paul concludes this argument by stating that these things are sanctified to our use by the word of God and prayer. God’s word authorizes man to use His creation for good (Genesis 1:29). When we offer thanks to God as we sit at meat, it is consecrated for our partaking.

Some believe Paul is referring in this verse to citing scripture in prayer (Moffat, Goodspeed, Lenski, and Vincent). This belief, however, seems forced. It seems evident, though, that Christians are obligated to offer thanks and ask God’s blessing for their food before they eat (Matthew 14:19; Matthew 15:36; Acts 27:35), but suggesting God sees merit in repetitious quoting of scriptures during the prayer seems incongruent with God’s nature.

For a thorough examination of the view that the prophecy in the first few verses of this chapter refers directly and exclusively to the emergence of Roman Catholicism, see Bishop Newton’s article preserved in Adam Clarke’s commentary on 1 Timothy 4 (Vol. 6, 605-607).

Verse 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.

If thou put the brethren in remembrance of these things: Paul is referring here to the approaching false doctrines of verses 1-5 and to their scriptural refutation. Timothy’s first task (and that of any gospel preacher) is to advise the brethren of approaching evils. As Moulton and Milligan put it, "to place the brethren in remembrance (upotithemi) does not carry with it the idea of reminding someone of something he knew before but rather of advising or suggesting" (660). The Analytical Greek Lexicon gives "to suggest, recommend to attention" (419).

Homer Kent builds on this idea, saying, "The minister can do much to win support to true doctrine by a moderate manner of presenting the truth. This does not mean compromising. But it does mean a calm and logical explanation of biblical teaching. Such an approach is especially becoming in a younger minister, where dogmatism and a domineering spirit are most displeasing" (155).

thou shalt be a good minister of Jesus Christ: The word "minister" here is not used in the sense of a deacon, though it is the same word as in 3:8,12. There it is used of a duly qualified and ordained special assistant to the elders. But here the more general designation of a servant is to be understood. The preacher is to recognize himself as a servant of Jesus Christ. A good minister is one who in loving devotion to his task, to his people, and, above all, to his God, is constantly warning against departures from the truth. He warns by teaching not only positively what God demands of his people but also negatively what is a departure from the faith. He demonstrates clearly how the people should deal with false doctrine. In so doing, he distinguishes himself as a devoted servant of the Lord and the Lord’s way.

nourished up in the words of faith and of good doctrine: In order for a minister to be what he should be in the Lord’s work, he must be "nourished up." He must fill his mind with the words of faith. The word of God should so much fill his mind that he uses its phrases and thoughts in his common speech. It is imperative that he become thoroughly conversant with all Christian beliefs. The New Testament particularly, but also the Old Testament, must become the purview of his mind. Having allowed God’s word to nourish the mind, he can be more accurate in recognizing and properly dealing with false doctrine.

whereunto thou hast attained: This phrase establishes beyond question that Paul is not censuring Timothy for having failed to study or having failed to do his duty, nor is he indicating that Timothy was a timid fellow fearful of doing his work. Instead, he is encouraging Timothy to continue what he has already been doing, to remain on the course he has been pursuing. He is to keep on nourishing his mind on God’s word as he has done faithfully all along.

Verse 7

But refuse profane and old wives’ fables, and exercise thyself rather unto godliness.

But refuse: While it is necessary that the false doctrines mentioned in verses 1-5 must be recognized and refuted strongly, Timothy must not even consider the unholy or profane myths of the Jews. Literally, they are to be avoided or shunned (The Analytical Greek Lexicon 303).

profane and old wives’ fables: These fables are the same "fables and endless genealogies" of 1:4 which are not even worthy of discussion. The Amplified Bible’s rendering of this verse shows the nature of these fables: "But refuse and avoid irreverent legends--profane and impure and godless fictions, mere grandmothers’ tales--and silly myths and express your disapproval of them."

These myths were largely fictitious narratives based very remotely on the genealogies of God’s word. They were finally entered into the Talmud in the section called the Haggadah. Hendriksen, in his commentary on chapter one, suggests several modern day examples of such fables. Noteworthy among them are fictional and unscriptural portrayals on film of various Bible stories (59-60). Even to consider such is to glamorize them beyond their worth.

and exercise thyself rather unto godliness: To cultivate and nourish such fables--even to consider them worthy of discussion--is fruitless. Paul admonishes Timothy rather to exhaust his energy toward godly living.

Verse 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.

For bodily exercise profiteth little: Instead of considering such worthless tales, Timothy is to keep on exercising himself unto spiritual fitness. The word "exercise" (gumnazo) derives from a word meaning "naked," and it carries the meaning here "to train in gymnastic discipline; hence to exercise in anything, train to use, discipline" (The Analytical Greek Lexicon 83). In those days, an athlete, in an effort to increase his achievement, laid aside all extra weight just as the Christian is encouraged to lay aside all that hinders him in Christian living (Hebrews 12:1-2) and to exercise himself toward godliness. Kent remarks that "this is a great antidote for heresy" (156). Hendriksen suggests that what Paul had in mind may have included some or all of these comparisons:

1. "Just as a youth in the gymnasium exerts himself to the utmost, so you, too, by God’s grace and power must spare no efforts to attain your goal.

2. "Just as that youth discards every handicap and burden in order that he may train more freely so you, too, should divest yourself of everything that could encumber your spiritual progress.

3. "Just as that youth has his eye on a goal--so you, too, should be constantly aiming at your spiritual objective--complete dedication to God in Christ" (151).

but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come: Paul’s discussion of training or exercising oneself for godly living is a natural bridge to a comparison with the athletic world from which Paul frequently borrowed metaphors (Romans 9:16; 1 Corinthians 9:24-27; Galatians 2:2; Galatians 5:7; Philippians 2:16; 2 Thessalonians 3:1; Hebrews 12:1-2). Some, however, believe that the comparison is between two forms of asceticism (Lenski, MacKnight, for example): one that is condemned in verses 3-5 and is of no profit, and one that is a useful discipline to perfecting godliness--that is, refusing to allow physical appetites to rule the will. While this view is possible, it seems unlikely, at best. The comparison seems more likely to be between ordinary physical exercise that profits a little temporarily and godliness that profits much eternally. The simplest view is that physical exercise is of small, temporary benefit, but godliness, in contradistinction, is profitable not only for this life but also in eternity. Godliness should be understood as that conduct of life that is measured by and in accord with the standard of the word of God (2 Timothy 3:16). If a Christian trains himself to be closely aligned with God’s word, he will be profited both here (Matthew 5:5; Matthew 6:31-34; Matthew 19:29; 1 Corinthians 3:21-23) and in eternity (Matthew 19:29). Whatever can be gained through bodily (physical) exercise, on the other hand, is only of benefit here on earth and that temporarily.

Verse 9

This is a faithful saying and worthy of all acceptation.

Paul affirms the validity of the saying that consideration to godliness has long-range benefits to all those standing on the promises of God. The whole of Christianity is based upon the hope of eternal reward and has become a reliable or trustworthy truth worthy of all acceptance.

This formula occurs five times in the evangelistic epistles (1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8). A similar expression occurs twice in Revelation (21:5; 22:6)--"these words are faithful and true." Presumably, this formula was used often to emphasize important truths and to make them easy to memorize. In the first two occurrences in the evangelistic epistles, the faithful saying comes after the formula as it does in 2 Timothy 2:11. In Titus 3:8, however, it obviously precedes the formula. Here it is not absolutely certain whether the faithful saying is in verse 8 or verse 10. Writers are easily discovered on both sides. Yet it seems almost certain that the saying is in verse 8 for two reasons. The word "for" (gar) in verse 10 seems to serve as an introduction to supporting information rather than to the "faithful saying" itself. Second, verse 8 certainly sounds more like an oft-quoted proverbial saying than does verse 10.

Verse 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.

For therefore we both labour and suffer reproach: Paul’s single aim in life is to attain this godliness that is profitable for both time and eternity (Acts 20:24; 1 Corinthians 9:27). To obtain it, both he and Timothy labor to the point of weariness and exhaustion. They toil as fervently--or more literally, as agonizingly--as any athlete in the games. "Suffer reproach" is agoonidzometha, which means "to be a combatant in the public games; to contend, fight, strive earnestly" (The Analytical Greek Lexicon 6).

because we trust in the living God: The "agonizing" battle that Timothy and Paul are engaged in is not pointless either because Paul has confidence that he is fighting "the good fight" (2 Timothy 4:6), and that his captain is "the living God."

who is the Saviour of all men, especially of them that believe: The God in whom he and Timothy have placed their trust is the Savior of the world and, in a special sense, the Savior of believers. (In 1:1, Paul also calls God "our Saviour.") Several interpretations have surfaced among scholars about that statement. Generally there are four prevailing views of this statement:

1. The universalist view: This view teaches that all men eventually will be saved eternally regardless of what they believe or practice. No one will suffer eternally in hell. According to this notion, the special sense in which God saves believers is to be understood of their earlier enjoyment of the blessings of salvation and their escape of any corrective punishment by God.

The plain teaching of the Bible doctrine of eternal punishment, however, renders such a view absurd (Matthew 25:41-46; John 5:28-29; 2 Thessalonians 1:6-10; Revelation 20:11-15; Revelation 21:8).

2. The providential view: According to this view, the term "Saviour" is understood in the lower sense of preserver or deliverer. In this sense, God saves all men by giving them life. He sends the sunshine and the rain upon the just and the unjust alike. He sends seed time and harvest and fruitful season upon all. Believers, however, are the recipients of a special providence of God in this life. They enjoy a higher degree of temporal blessing than the rest of men.

This view seems doubtful for several reasons: one, it is not like Paul to reduce the term "Saviour" to this low application; second, this view is only possible in a prosperous Euro-American purview; and, third, it is out of sync with the context that certainly is considering the spiritual (eternal) aspects of salvation.

3. The potential-actual view: This view teaches God is the Savior of all men in that he desires all men to be saved (2 Peter 3:9) and has provided salvation for all in Christ (1 Timothy 2:5). However, this potential salvation becomes actual only to believers.

Various parts of the view are biblically correct and have many advocates (including Lenski). While there is much to recommend it, the adverb "specially" (malista) raises a significant problem because its general meaning requires all men to possess to some degree what believers enjoy to the greatest degree, a situation not possible in the potential actual view.

4. The temporal-eternal view: Many scholars hold this view (including Purdy, MacKnight, Kent, Hendriksen, and DeWelt). It holds that God is the Savior of all men in that he preserves and delivers all men from a variety of evils and bestows upon them the blessings of this life (Acts 17:25-29). The benefits to believers, however, go beyond the temporal into the eternal. Homer Kent quotes Purdy as saying:

God is the Savior of all men in that on a temporal basis he gives them life and strength, awakens within them high ideals, provides for their pleasure and sustenance, and graciously allows them to live for a time in the light of his countenance.

God is specially the Savior of believers in that he has a special call for them, answers their prayers and provides for their well-being, not only in this life, but also in the life which is to come (Kent 159).

In the light of verse 8, the temporal-eternal view seems most reasonable. It gives the proper force to the adverb "specially" and uses the term "Saviour" in a more normal manner.

Verse 11

These things command and teach.

Paul instructs Timothy to command or charge these things and all things the Spirit has expressly revealed. He is to teach of the approaching apostasy and its basis in a false asceticism. He is to command the brethren rather to train themselves for godly living and continually put them in remembrance of these things.

It is essential that Timothy--and every evangelist--firmly ground his preaching in the express sayings of the Spirit. The eternal truths of the word of God are to be his touchstone, and he must command and teach them over and over. He is to become as Ezekiel’s faithful watchman on the wall (Ezekiel 33:1-19).

In order to accomplish his work successfully, the gospel preacher must be aware of the trends of the day and be able to foresee their consequences. He must nourish his mind continually on the word of God that he may be able to meet and answer the false teachers of his day. Such can be accomplished only when the word of God is written upon his heart.

Verse 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.

After describing in some detail the false teachers and their ascetic doctrine and giving instructions as to how to combat their pernicious influence in the church, Paul begins here to provide personal encouragement to Timothy to make his ministry more effective.

While Timothy is commanding and teaching these things, he must exert himself to maintain the respect of his people; and he must not provide excuse to any to set aside his teachings because of his youthfulness. At this writing, Timothy probably is at least thirty years old; it is likely that he is significantly closer to forty. The term rendered "youth" (neotetos) was frequently applied to men until the age of forty. It seems almost certain that when he was chosen to accompany Paul on his second missionary journey about 50 A.D. (Acts 16:1-4), he was at least sixteen.

At any rate, it is paramount that Timothy maintain the respect of his fellow Christians, especially of his elders. He could do so by diligent adherence to God’s word, by tireless industry in winning souls to Christ, and by irreproachable moral conduct.

Timothy cannot allow inaccurate preaching, an indolent attitude, or a questionable character to render his ministry ineffective. The preacher of the gospel must live above reproach. He must be the model of Christian behavior.

Such behavior is developed over a period of years. It comes by consistent application of the principles of the faith to one’s own life. To develop such a character, Paul lists five outstanding realms in which believers should be able to follow their preacher as an example.

in word: The first area in which Timothy is to be an example is in "speech." Paul probably is referring to Timothy’s personal private conversation since his public orations are discussed in verse 13. His speech is to be absolutely truthful (Colossians 4:6; Matthew 5:37). The various sins of the tongue listed in the scriptures must not stain the lips of God’s preacher.

in conversation: His "manner of life" and general conduct in society, his habits, his methods of dealing with people must be exemplary.

in love: He demonstrates his love by a deep personal attachment to the church, to his brothers and sisters in Christ, to his neighbors as prospects for salvation, and even to his enemies.

in faith: Timothy also should be an example in his devotion to God and the word of God. He must be rooted and grounded in his belief and knowledge of God’s will.

in purity: It is essential that the preacher be free from moral stain. He must conform in thought and deed with God’s code of morality. No occasion to speak evil of him must be given to the adversary (1 Timothy 5:14).

The words "in spirit" that appear in the King James Version do not appear in the vast majority of manuscripts. They do not appear in the Nestle text (The Zondervan Parallel New Testament in Greek and English 617) nor in most English versions since 1611. In all probability, these words are a gloss inserted later into the text.

Verse 13

Till I come, give attendance to reading, to exhortation, to doctrine.

Till I come: Paul instructs Timothy to give attendance to reading, to exhortation, and to doctrine until his arrival. "Till I come" harmonizes with 3:14 indicating that Paul had hopes of coming soon to see Timothy.

give attendance: To "give attendance" is from prosecho, meaning "to have in addition; to hold to, bring near; absolutely to apply the mind to a thing, to give heed to, attend to, observe, consider." As used in this verse, it means "to give oneself up to, be addicted to, engage in, be occupied with" (The Analytical Greek Lexicon 349).

Paul enumerates three areas in which Timothy was to apply himself religiously in his preaching:

reading: Paul undoubtedly refers here to public reading of the Bible in worship services. Those who treasure the scriptures as the very word of Almighty God will give the public reading of them prominent place in public worship. Such practice is greatly overlooked in our day, yet it has always been customary among God’s people (Luke 4:16-20; Colossians 3:16; Revelation 1:3). Much is to be gained simply by reading aloud from God’s word.

exhortation: "Exhortation" includes stern warnings against sin as well as advice and encouragement to do right. It includes an appeal to the emotional side of the mind to correct what is wrong and to continue what is right. Such preaching is intended to motivate, to impel to action.

doctrine: Reference here is to the logical, formal, and thorough setting forth of the teaching of God’s word upon any subject. It is directed primarily to the reason or intellect of the hearers and designed to give a fundamental basis to the believer’s faith.

This trilogy of descriptive words portrays a balanced diet of instruction from God’s word. Always there is need for the simple reading of God’s word. What does the Bible actually say? There is ever a need for exhortation to avoid that which is wrong and to continue that which is right. Emotional appeals to hate evil and love right lead us to change our lives for the better. Finally, we cannot do without biblical indoctrination to the truth on all issues. While exhortations provoke us to act, it is mandatory that our faith be rooted and grounded in the logical, thorough, reasoned exposition of God’s word. This indoctrination must not be neglected in our congregational teaching. It is, in fact, the distinguishing factor separating the church from all false religions. The denominational world teaches the need for moral upright living, but the Lord’s church must teach not only morality but also true doctrine on each issue.

Verse 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.

Neglect not: The tense in this old grammatical construction actually means for one to keep on doing something, in this case that Timothy "keep on not neglecting his gift." Homer Kent lists A.T. Robertson and James Hope Moulton agreeing with that construction. It indicates that Timothy was not "a vacillating, dawdling, lazy person, listless in the performance of his duty" as some suggest (Kent 164). Even the most audacious of young men faced with Timothy’s task might give pause and need encouragement.

the gift that is in thee: The gift that Timothy was not to neglect was unquestionably a miraculous spiritual gift (Mark 16:17-18; Romans 12:6-8; 1 Corinthians 12:4-10; Ephesians 4:8). The scriptures do not specify which gift Timothy had received, but it seems likely that it was one of the gifts dealing with the impartation of divine revelation.

which was given thee by prophecy, with the laying on of the hands of the presbytery: That "laying on of hands" was the scriptural method of ordination is evidenced in Acts 13:1-3. Probably Timothy received his spiritual gift at the same time the presbyter laid hands on him in order to ordain or identify him as an evangelist. The gift, however, did not come through the laying on of the elders’ hands. Instead, it came directly from Paul who also laid hands on Timothy (2 Timothy 1:6). Of this truth we are certain, for only an apostle could confer gifts upon men (Acts 8:14-18). Timothy possibly was ordained by the elders in Lystra when he was sent with Paul (Acts 16:1-3); and, at the same time, Paul likely endowed him with his spiritual gift.

Timothy’s ordination apparently was occasioned by prophetic utterances from inspired brethren at Lystra concerning the role Timothy was to play in the work of the church.

Verse 15

Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.

Meditate upon these things: This exhortation might be more readily understood "Be diligent in these matters" (NIV) or "Take pains with these things; be absorbed in them" (NASB).

these things: This phrase includes the exhortations Paul gave Timothy to command and teach sound doctrine (11); to maintain the respect of his people through his example of faith (12); to present a balanced treatment of the truth (13); and to continue the use of his gift (14). If Timothy will meditate upon "these things" and allow them to fill his mind completely, he then will be able to perform them. As Solomon says, "As a man thinketh in his heart so is he" (Proverbs 23:7).

Verse 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.

Take heed unto thyself and unto the doctrine: Finally, the faithful minister of God must always take heed first unto himself before he can be of assistance to others. In the Song of Solomon, the beloved laments, "they made me a keeper of the vineyards, but mine own vineyard have I not kept" (1:6). In his sermon on the mount, Jesus warns the people to "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged and with what measure ye mete, it shall be measured to you again" (Matthew 7:1-2). Paul, in his farewell address to the elders of Ephesus, admonishes them first "to take heed therefore unto yourselves" and then "to all the flock" (Acts 20:28).

continue in them: Timothy, like all preachers, must continue focusing his mind first upon his own personal example (verse 12) and then upon the soundness and thoroughness of his teaching. He must persevere despite all adversities in faithful teaching and holy living. He must exhibit fearless defense of the faith, tireless vigilance, and faithful teaching.

for in doing this thou shalt both save thyself, and them that hear thee: "For in doing this"--in continuing in the doctrine of the gospel--he shall save both himself and his hearers. Paul, in Philippians 2:12, echoes this same idea: "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling." By his continued attendance to himself and his teaching, Timothy will be able to save himself as well as those who listen to him.

Timothy is able "to save" himself by adhering to the gospel. Peter, on Pentecost, offered a similar exhortation to his listeners: "Save yourselves," he says, "from this untoward generation" (Acts 2:40). Once God’s will has been revealed to us, we must respond and save ourselves by doing what we are told to do in that will. In this manner, Timothy was to save himself as well as his listeners: by faithful obedience to the gospel and continued adherence thereto.