CHAPTER IV
CHAPTER IV
Outline of Chapter 4
Theme: The Apostle Paul, Writing to Timothy, Gives Directions For the Administration of the Church
Directions with respect to
Apostasy
Apostasy
4:1–5 A. Description of this apostasy and proof of its sinister nature.
4:6–16 B. How Timothy should deal with it:
1. By nourishing himself on the words of faith, and training himself for godly living;
2. By shunning profane and old-womanish myths;
3. By continuing stedfastly in positive exhortation and teaching, based upon the Word.
4:1–5
4 1 But the Spirit expressly says that in later seasons some will depart from the faith by giving heed to seducing spirits and doctrines of demons, 2 (embodied) in (the) insincere utterance of those who speak lies, whose own conscience is seared, 3 forbidding (people) to marry, and (enjoining them) to abstain from foods which God created in order that those who believe and acknowledge the truth may partake of them with thanksgiving. 4 For, every creature of God is good, and nothing is fit to be thrown away if it is received with thanksgiving; 5 for it is consecrated by the word of God and prayer.
Though the church be ever so glorious, reflecting the radiance of its precious Lord and Savior (I Tim. 3:15, 16), apostasy is just around the corner, for not all who belong outwardly to the church belong to it inwardly.
The present chapter deals with this apostasy.
1. But the Spirit expressly says that in later seasons some will depart from the faith.
“The Spirit says,” that is, “is now saying.” To whom was the Spirit speaking? Acts 20:29, 30 leads me to think that the apostle meant “to myself” (perhaps also to others). The Spirit, then, is saying that “in later seasons” — eras of this new dispensation, eras definitely marked out in God’s foreknowledge — some will depart or apostatize from the faith (objective sense), the body of redemptive truth, the Christian religion.
The Spirit was saying this expressly (“in stated terms”). There was neither doubt nor vagueness about it. A half dozen years ago Paul, addressing the elders of the churches located in the very region where Timothy was now laboring, had spoken as follows: “I know that after my departure grievous wolves will enter in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.” A few years after that speech recorded in Acts 20, the apostle, writing to the Colossians from his first Roman imprisonment, had warned them against accepting the error that faith in Christ’s atoning work has to be supplemented by ascetic beliefs and practices (Col. 2). And now, writing to Timothy from Macedonia, he is distinctly informed by the Holy Spirit that the error, already present in its incipient form, will grow and develop in the manner indicated in verse 3.
Men will depart from the faith by giving heed to seducing spirits and doctrines of demons. As the context indicates (and see also I John 4:6 where “the spirit of seduction” is contrasted with “the Spirit of truth”), these spirits are not men but demons. Like planets that seem to wander back and forth among the constellations, these spirits wander; moreover, they cause men to wander. They seduce, lead astray. By giving heed to them one is giving heed to doctrines of demons (cf. II Cor. 4:4; Rev. 13:11, 14).
2. These doctrines are (embodied) in (the) insincere utterance (literally, in hypocrisy) of those who speak lies. As Satan made use of a serpent to deceive Eve, and this by means of an insincere utterance (Gen. 3:1–5: he was hiding his real objective; for while he pretended to raise Eve to a higher level of glory, so that she would be “like God,” his real aim was to dethrone God and enthrone himself), so these seducing spirits or demons make use of men who speak lies, and who talk piously and learnedly in order to cover up their own arrogance or immorality.
These hypocrites are described as the men whose own conscience is seared (literally, “who are cauterized as to their own conscience”). By constantly arguing with conscience, stifling its warnings, and muffling its bell, they at last have reached the point where conscience no longer bothers them. Grieving the Holy Spirit has led to resisting him, and resisting him to quenching him. Then, through their own rebellion and obstinacy, their conscience will have been rendered (and thus will be permanently) seared. It will have been made callous. A good example is Balaam (Num. 22:12, 19, 21, 22, 32; 25:1–3; II Peter 2:15; Rev. 2:14).
3. Their teaching is — or will be — as bad as their character: forbidding (people) to marry, and (enjoining them) to abstain from foods.
Principles bear fruit. The false teachers who are here described, probably accept as one of their starting principles the thesis: Anything physical or sensuous is contaminating. It is not difficult to see how such a principle would in course of time cause the errorists to frown on marriage. Foods, too, would be condemned, though, of course, not absolutely. Fasting would be praised.
An early fulfilment of the prophecy came in the second century. It is not difficult to understand how Jewish ritualistic scruples, already in evidence in near-by Colosse as well as elsewhere (see Col. 2 and cf. Rom. 14), would ally itself with dualistic heathen philosophy. They had in common Asceticism, the renunciation of the comforts of life with a view to attaining happiness and perfection.
The second century syncretistic cult (see p. 20) in which the prophecy was partly fulfilled, was Gnosticism, which elevated gnosis, that is, knowledge, to a position of prominence above pistis, that is, faith. According to this system, the good God — the God of the new dispensation — could not have created the world, for the world is matter, and matter is the seat of evil. It was the Jehovah of the Old Testament, the Demiurge, who created the world, the human body, matter. These are our enemies. They must be conquered. Hence, all Gnostics favored “the abuse of the flesh.” But this abuse of the flesh can express itself in two diametrically opposite imperatives: a. “Shun it”; b. “Overcome it by indulging in it.” The first was advocated by Ascetic Gnostics, such as Marcion, Saturninus, and Tatian (see Tertullian, Against Marcion, I. xxix; Irenaeus, Against Heresies, I. xxviii); the second by Antinomian or Licentious Gnostics, such as the Nicolaitans. The apostle Paul, here in I Tim. 4, predicts and warns against the former. The apostle John (I John 3:4–10; Rev. 2:15, 20, 24), the apostle Peter (II Peter 2:12–19), and Jude (verses 4, 8, 11, and 19) combat the latter. But the two are never far apart. Paul in reality combats both varieties, for we have not only his statements here in I Tim. 4 but also that in II Tim. 3:1–9. (For the Cerinthian application of the basic thesis of Gnosticism see N.T.C. on John, Vol. I, pp. 33, 83, 84.)
But this is only one fulfilment. Others follow; for though in its ancient forms Gnosticism has passed away, its spirit has been in evidence again and again throughout the centuries. Also in our own day, whenever the Old Testament is frowned upon, whenever human reason is exalted above Christian faith, whenever the thesis: “Sin is real and is in its essence rebellion against God” is rejected, or whenever man’s ability to save himself is proclaimed (which is a denial of Christ as the only and perfect Savior), the ghost of Gnosticism stalks again.
Gnosticism despises God’s ordinances, for example, the marriage-ordinance (Gen. 2:24) and the ordinance concerning food (Gen. 1:29, 30; and especially Gen. 9:3). These errorists, whose coming Paul in a measure describes but even more predicts, order men to abstain from foods which God created in order that those who believe and acknowledge the truth may partake of them with thanksgiving (literally, which God created for participation with thanksgiving by those who believe and who acknowledge the truth).
These words pertain to foods, not to marriage. Of course, by implication they apply to both, but directly only to foods. The apostle has expressed his favorable view of marriage and the family in such passages as I Tim. 2:15; 3:2, 4, 12. With respect to foods, then, note that God — the only true God, who is the same in both dispensations — has created them. Hence, they cannot be bad or contaminating. And he has created them with a definite purpose, namely, “for participation with thanksgiving” (I Cor. 10:31), so that the circle may again be completed, and what came from God may, in the form of thanksgiving, be returned to him. But the natural man is not able to pour out his heart in thanksgiving unto God. Hence, Paul adds, “by those who believe and acknowledge the truth.” Such joyful acceptance of the truth leads not to asceticism but to partaking with thanksgiving. This thought receives further emphasis as Paul continues:
4. For every creature of God is excellent, and nothing is fit to be thrown away if it is received with thanksgiving. This sentence confirms the preceding passage. Foods that were created for consumption with accompanying thanksgiving are excellent. In fact, every creature of God is excellent: “And God saw everything that he had made, and behold, it was very good” (Gen. 1:31). Nothing is fit to be thrown away, as if it were evil or the seat of evil. Of late, science is beginning to discover that what used to be regarded as of no direct value to man may prove to be a source of great blessing; may, in fact, help to solve the food-problem of future generations; think, for example, of “plant-food from the ocean.”
Every creature of God is excellent:
(a) For the very reason that God created it.
and
(b) Because he also consecrated it.
Hence, Paul continues:
5. For it is consecrated by the word of God and prayer. By means of God’s blessing upon it and by means of our confident prayer, it has been consecrated (cf. II Tim. 2:21), that is, set apart for holy use, lifted into the spiritual realm. For the Christian, eating and drinking are no secular activities (I Cor. 10:31). While, before partaking of food, he utters his petition and thanksgiving, God at the same time pronounces his word of blessing (cf. Deut. 8:3). He remembers his gracious covenant (Ps. 11:5).
4:6–16
6 By submitting these matters to the brothers you will be an excellent minister of Christ Jesus, nourished on the words of the faith and of the excellent doctrine which you have been following. 7 But profane and old-womanish myths shun. Train yourself for godly living. 8 For, while physical training is of some benefit, this godly living is of benefit in every way, as it holds promise of life both for the present and for the future. 9 Reliable is that saying and worthy of full acceptance. 10 For to this end we toil and strive, because we have set our hope on the living God, who is the Savior of all men, especially of those who believe.
11 Command these things and teach (them). 12 Let no one despise your youth, but become the believers’ model in speech, in conduct, in love, in faith, in purity. 13 Until I come, attend to the (public) reading (of Scripture), to the exhorting and to the teaching. 14 Do not grow careless about the gift that is in you, which was granted to you through prophetic utterance with the laying on of the hands of the presbytery. 15 Let these things be your constant care; in these things be (absorbed), so that your progress may be evident to everyone. 16 Look to yourself and to the teaching, persevere in them, for by doing this you will save both yourself and those who hear you.
6. By submitting these matters to the brothers you will be an excellent minister of Christ Jesus.
Timothy must warn against coming danger. He must point out what will be the outcome of certain errors which in their initial form were manifesting themselves even now but which as to their further development belonged to the future. He must make plain to the leaders and to the people of Ephesus and surroundings what the Spirit has distinctly revealed as to the nature of the approaching falsehood and as to the way in which it should be combated. Hence, the expression “these matters” refers to the things touched upon in verses 1–5. Timothy must submit these things to the brothers, that is, he must place a firm foundation under their feet (note the verb ὑποτίθημι only here and in Rom. 16:5).
The apostle writes that these things must be submitted to “the brothers” (cf. 5:1; 6:2; II Tim. 4:21). Paul is fond of this term (see N.T.C. on I Thess. 1:4). Though he is never afraid to assert his authority as an apostle of Jesus Christ, nevertheless, he places the emphasis on love. Believers in the Ephesus-community are brothers, members of Paul’s (and of God’s!) spiritual family. Paul loves them. God loves them.
Now, by submitting these things to the brothers, Timothy will prove himself to be “an excellent minister of Christ Jesus.” For “minister” the original uses the term “diakonos,” from which we have derived the word “deacon.” In I Tim. 3:8, 12 its meaning is “deacon.” But in I Tim. 1:12 the closely related “diakonia” does not mean deaconate but ministry, and it is probable that the related verb, wherever it is used in the New Testament (see on I Tim. 3:13), does not mean “to function as deacon” but “to minister,” or “to supply by ministering.” “An excellent minister” is one who, in loving devotion to his task, to his people, and above all to his God, warns against departures from the truth and shows how to deal with error. Such a man truly represents (and belongs to) Christ Jesus. “Doing your duty, you, Timothy,” says Paul, will fit this description, being nourished on the words of the faith and of the excellent doctrine which you have been following.
“The words” are the ones which embody “the faith” and “the excellent teaching” of the church, true Christian doctrine. The apostle may be thinking of certain summaries of doctrine which (perhaps in the form of current “reliable sayings” and other fixed formulations of truths) could be considered good spiritual nourishment. Timothy had been and is still following this excellent doctrine or teaching. If he is to remain a highly qualified minister of Jesus Christ, he must be constantly nourished by (or “on”) this kind of food. A minister who neglects to study his Bible and the doctrine based upon it atrophies his powers by disuse.
7a. Timothy must be nourished. Of course he must use the proper victuals. He must not feed on trash. So Paul continues: But profane and old-womanish myths shun. Note that the apostle definitely continues to tell Timothy what the latter should do in order to be and remain an excellent minister. The expressions: “being nourished on the words of the faith,” “shun profane and old-womanish myths,” “train yourself in godly living,” belong together. Doing the one and shunning the other is, of course, a contrast. Hence, the translation “but” (for δέ) here at the beginning of verse 7 fits excellently.74
The profane and old-womanish myths which the apostle tells Timothy to shun are the “endless myths and genealogies” mentioned in I Tim. 1:4. In contrast with the heresy against which Paul warned Timothy in the section which has just been discussed (I Tim. 4:1–5), a heresy which had reference largely, though not exclusively, to the future, these inane Jewish anecdotes, by means of which errorists were trying to embellish the law, pertained to the present. Timothy should refuse to be bothered with them (cf. II Tim. 2:23). He should “beg off.” These myths are profane, fit to be trodden under foot (see on I Tim. 1:9). They are nothing but drivel, and belong to the category of silly superstitions which old women sometimes try to palm off on their neighbors or on their grandchildren.
7b, 8. In continuing his advice with respect to Timothy’s spiritual advancement and the means which he should use to that end, Paul says:
Train yourself for godly living. For while physical training is of some benefit, this godly living is of benefit in every way.
The figure which underlies the passage is, of course, that of the Greek gymnasium (or its popular imitation), comprising grounds for running, wrestling, etc. It was a place where stripped youths by means of physical training would try to promote the grace and vigor of their bodies. Timothy, then, is told to gymnasticize. But, in keeping with the immediately preceding context, which pictured him as being nourished on the words of faith and as shunning profane myths in order that thus he may be (and may continue to be) “an excellent minister of Christ Jesus,” he is told to train himself with a view to godliness or godly living. The exercise which he is urged to take is to be of a spiritual character.
What Paul had in mind, accordingly, must have included one or more of the following comparisons:
(a) 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.
(b) Just as that youth discards every handicap or burden in order that he may train the more freely, so you, too, should divest yourself of everything that could encumber your spiritual progress.
(c) Just as that youth has his eye on a goal — perhaps that of showing superior skill on the discus range, that of winning the wrestling match or boxing-bout in the palestra, that of being the first one to reach the post which marked the winning-point on the running track, at least that of improving his physique — so you should be constantly aiming at your spiritual objective, namely, that of complete self-dedication to God in Christ.
It is not at all surprising that the apostle, with this figure of the gymnasium or its less pretentious substitutes in mind, now draws a comparison between the value of physical training (literally “bodily gymnastics”) and training for godly living. He states that the former is of some benefit. It is useful for something. The latter, however, is of benefit in every way. It is useful for all things. He is by no means belittling the value of physical exercise. He is saying two things: a. that the boon which bodily training bestows, however great it may be, is definitely inferior to the reward which the godly life promises. The former at best bestows health, vigor, beauty of physical form. These things are wonderful and to be appreciated. But the latter bestows life everlasting! b. that the sphere in which bodily training is of benefit is far more restricted than that in which godly living confers its reward. The former concerns the here and now. The latter concerns the here and now but also reaches far beyond it.
That this is, indeed, what he means is clearly shown by what follows in verse 8, after the words, “this godly living is of benefit in every way,” namely, as it holds promise of life both for the present and for the future.
The essence and contents of the promise is life, fellowship with God in Christ, the love of God shed abroad in the heart, the peace of God which passes all understanding. (See also N.T.C. on John, Vol. 1, pp. 71–73, 141.) Complete devotion, godliness, or godly living, itself the fruit of God’s grace, results in the increasing possession and enjoyment of this reward, according to the teaching of Scripture throughout (Deut. 4:29; 28:1–3, 9, 10; I Sam. 15:22; Ps. 1:1–3; 24:3–6; 103:17, 18; I John 1:6, 7; I John 2:24, 25; Rev. 2:10, 17; 3:5, 12, 21).
God has promised this, and he always fulfils his promise. And this life which God bestows, and which surpasses all other blessings in value, is both for the present and for the future, for the age that now is and for the coming age. It can never cease.
The explanation of I Tim. 4:7b, 8 which I have given departs in some points from that which is favored by others. See the footnote.75
9. Over against the widely proclaimed value of physical training, the church confessed its faith in the infinitely superior value of spiritual training. Hence, with reference to the significant declaration which we have just studied — namely, “While physical training is of some benefit … godly living is of benefit in every way, as it holds promise of life both for the present and for the future” — believers were constantly saying, Reliable is that saying and worthy of full acceptance (see on I Tim. 1:15, where exactly the same formula occurs).
10. That Paul and also Timothy are indeed deeply convinced of the reliability of the declaration regarding the gift of life, now and in the future, to be enjoyed by all those who live godly lives, follows from what the apostle now states: For to this end we toil and strive, because we have set our hope on the living God.
It is true that we are deeply convinced of the truth expressed in the faithful saying, for otherwise we missionaries (I, Paul, and you, Timothy) would not be toiling and striving so hard. That seems to be the connection between verses 7b, 8, 9, on the one hand, and 10, on the other.
The end or purpose for which Paul and Timothy are toiling and striving is, of course, this, that men from all over the world, be they Jews or Gentiles, shall hear the blessed gospel of salvation, and better still, shall accept it and obtain everlasting life. It is this life, that is, salvation, that God has promised (verse 8).
These missionaries labor or toil. They exert themselves to the utmost in the work of bringing the gospel, applying it to concrete situations, warning, admonishing, helping, and encouraging, generally amid great difficulties. Paul uses this word labor or toil with reference to manual labor (I Cor. 4:12; Eph. 4:28; II Tim. 2:6; cf. the noun in I Thess. 1:3; 2:9; II Thess. 3:8) and also in connection with religious work (Rom. 16:12 twice; I Cor. 5:10; Gal. 4:11; Phil. 2:16; 16:16; I Thess. 5:12; I Tim. 5:17; and in our present passage).
They strive, that is, in the spiritual arena they struggle against the forces of darkness, in order that they may bring men out of the darkness into the light. They suffer agonies. Cf. I Tim. 6:12; II Tim. 4:7; then Col. 1:29; 4:12. See N.T.C. on I Thess. 2:2.
They gladly carry on this difficult task because they have their hope set not on idols, which can neither make nor keep promises, for they are dead, but on the living God (see N.T.C. on I Thess. 1:9, 10), who is the Savior of all men, especially of those who believe.
This clause has given rise to a variety of interpretations. Here one should tread very carefully. Some explanations, as I see it, are wrong even on the surface:
(1) God is the Savior of all men in the sense that ultimately he actually saves every human being who has ever lived on the earth.
Objection: This is contrary to all biblical teaching. Not all men are saved in that full, spiritual sense. Moreover, if this were true, why would Paul have added, “especially of those who believe”? That last phrase would make no sense.
(2) He actually bestows salvation — in the full, evangelical sense of the term — on all kinds of people. He gives to them all everlasting life.
Objection: This explanation, too, is impossible in view of the final phrase, “especially of those who believe.”
(3) He wants all men to be saved (see I Tim. 2:3), but in the case of some his will is “frustrated” by obstinate unbelief. (Lenski’s explanation is along this line; op. cit., p. 639.)
Objection: The present passage, however, does not say that he wants to save, but that he actually saves; he is actually the Savior (in some sense) of all men. Also, “frustration” — in the absolute, ultimate sense — of the divine will is impossible. Otherwise God would not be God!
(4) He is able to save all men; but though all can be saved, only the believers are actually saved. (See N. J. D. White, The Expositor’s Greek Testament on this passage.)
Objection: That is not what the text says. It says, “He is the Savior of all men.”
The true explanation is found, it would seem to me, by making a thorough study of the term Savior in a passage of this kind. The final phrase “especially of those who believe” clearly indicates that the term is here given a twofold application. Of all men God is the Savior, but of some men, namely, believers, he is the Savior in a deeper, more glorious sense than he is of others. This clearly implies that when he is called the Savior of all men, this cannot mean that he imparts to all everlasting life, as he does to believers. The term Savior, then, must have a meaning which we today generally do not immediately attach to it. And that is exactly the cause of our difficulty. One must study this term in the light not only of the New Testament but also of the Old Testament and of Archaeology.76
Now in the LXX version of the Old Testament the word Soter which is used here in I Tim. 4:10, and which is usually rendered Savior, is at times employed in a sense far below that which we generally ascribe to it. So, for example, the judge Othniel is called a Soter or “savior” or “deliverer” because he delivered the children of Israel from the hands of Cushan-rish-athaim, king of Mesopotamia (Judg. 3:9). See also II Kings 13:5: “And Jehovah gave Israel a savior (deliverer), so that they were delivered from the hands of the Syrians.” In a sense all the judges of Israel were “saviors,” (deliverers), just as we read in Neh. 9:27, “Thou gavest them saviors (deliverers) who saved (that is, delivered) them out of the hand of their adversaries.” Cf. also a somewhat similar use of the word in Obadiah verse 21, “And saviors (deliverers) shall come up on mount Zion to judge the mount of Esau, and the kingdom shall be Jehovah’s.”
It is not strange that especially Jehovah would be called Savior, for it was he who again and again rescued or delivered his people (Deut. 32:15; Ps. 25:5). He “did great things in Egypt … terrible things by the Red Sea,” being, accordingly, “God, their Savior” (Ps. 106:21).
Having delivered Israel from the oppression of Pharaoh, he had been the Savior of that entire multitude that went out of Egypt. Yet, “with most of them God was not well pleased” (I Cor. 10:5). In a sense, therefore, he was the Savior or Soter of all, but especially of those who believed. With the latter, with them alone, he was “well pleased.” All leave Egypt; not all enter “Canaan.”
It is especially in certain beautiful passages of Isaiah that the word Soter is given a rich, spiritual content: Jehovah is Israel’s Savior, and this not only because he delivers his people from oppression but also because collectively he loves them. Yet, even in these exalted passages the meaning which we today generally attach to the word has not been reached. The passages cannot be interpreted to mean that he gave everlasting life to all the individuals in the group. Note Is. 63:8–10:
“For he said, Surely they are my people, children who will not deal falsely: so he was their Savior. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and he carried them all the days of old. But they rebelled and grieved his Holy Spirit: therefore he was turned to be their enemy, and he himself fought against them.…” Cf. Is. 43:3, 11; 45:15, 21; 49:26; 60:16. Cf. Jer. 14:8; Hos. 13:4. (In the last reference note especially the context: “besides me there is no Savior” preceded by “Jehovah thy God from the land of Egypt,” and followed by, “I knew thee in the wilderness.”) According to the Old Testament, then, God is Soter not only of those who enter his everlasting kingdom but in a sense also of others, indeed, of all those whom he delivers from temporary disaster.
Besides, the Old Testament teaches everywhere that God’s kind providence extends to all men, in a sense even to plants and animals: Ps. 36:6; 104:27, 28; 145:9, 16, 17; Jonah 4:10, 11. He provides his creatures with food, keeps them alive, is deeply interested in them, often delivers them from disease, ills, hurt, famine, war, poverty, and peril in any form. He is, accordingly, their Soter (Preserver, Deliverer, and in that sense Savior).
In the New Testament this teaching is continued, as was to be expected. In his love, kindness, and mercy the heavenly Father “makes his sun to rise on the evil and on the good, and sends rain on the just and the unjust” … “is kind toward the unthankful and evil” (Matt. 5:45; Luke 6:35). The wickedness of evil men consists partly in this that they have not given thanks for this goodness of God (Rom. 1:21). It is he who “gives to all life and breath and all things” (Acts 17:25). It is he “in whom we live and move and have our being” (Acts 17:28). He preserves, delivers, and in that sense saves, and that “saving” activity is by no means confined to the elect! On the Voyage Dangerous (to Rome) God “saved” not only Paul but all those who were with him (Acts 27:22, 31, 44). There was no loss of life.
Moreover, God also causes his gospel of salvation to be earnestly proclaimed to all men, that is, to men from every race and nation. Truly, the kindness of God extends to all. There is no one who does not in one way or another come within the reach of his benevolence,77 and even the circle of those to whom the message of salvation is proclaimed is wider than the circle of those who accept it by a true faith.
This is really all that is needed in clarification of our present passage, I Tim. 4:10. What the apostle teaches amounts, accordingly, to this, “We have our hope set on the living God, and in this hope we shall not be disappointed, for not only is he a kind God, hence the Soter (Preserver, Deliverer) of all men, showering blessings upon them, but he is in a very special sense the Soter (Savior) of those who by faith embrace him and his promise, for to them he imparts salvation, everlasting life in all its fulness (as explained in connection with I Tim. 1:15; see on that passage).
It is this living God who in Jesus Christ is the Savior! In classical and in Koine Greek the term Soter was used as a designation of various gods (Zeus, Apollo, Hermes, Ascelepius), Roman emperors, and leading officials, inasmuch as these were viewed as delivering men from this or that calamity, supplying this or that physical need, or bestowing general health or “well-being.” But according to Paul, back of every real deliverance stands God, the living One. The most glorious “well-being” of all (for the soul but in the end also for the body), and that everlasting, is promised and given by him to all who believe. For them, for them alone, God is the Soter in the sense in which the term is also used in I Tim. 1:1; 2:3; Titus 1:3; 2:10; 3:4. Them he rescues from the greatest evil, and upon them he bestows the greatest good. It is in that full, evangelical sense that the term is applied to God also in Jude 25 (and, according to some, also in Luke 1:47).
Though as a title for God Paul did not use the term until he wrote the Pastorals, the idea that God is the Soter is certainly present in his earlier writings, as has been shown (see on I Tim. 1:1). It is probable that the closer Paul and believers in general came into contact with the Roman world and with the epithet Soter as applied to its gods and leaders, the more they began to make use of that same term Soter as a designation for the true and living God, basing the contents of this conviction not on anything which the world round about them offered but upon special revelation as given in the Old Testament and in the teaching of the Lord.
11. Command these things and teach (them).
Timothy is told to command (or: to keep on commanding) and teach (or: to keep on teaching; both verbs are present imperatives) these things. He must command such things as, “Profane and old-womanish myths shun,” “Train yourself (and yourselves) for godly living” (verse 7). Orders such as these apply not only to Timothy himself but to all the presbyters, yes, and even to all Christians. It is probable that the expression “these things” in connection with “command” refers also to implied commands, such as, “Never reject what God has intended for use, but partake of it with thanksgiving” (verses 3, 4), “Nurture yourself (yourselves) on the words of faith and sound doctrine” (verse 6), “Rely on the living God and on his promise to all who live the godly life and who accept him by genuine faith” (verses 8, 9).
Timothy must teach such things as, “Apostasy is coming, in the form of asceticism” (verses 1–3), “That error is an insult to God and to his work of creation” (verses 4, 5), “An excellent minister is one who is nourished on sound doctrine which he transmits to others” (verse 6), “The benefit which accrues from godly living transcends that which results from physical training (verses 8–10).
12. Let no one despise your youth.
It may be assumed that about the year 51, when Timothy joined Paul who was on his second missionary journey, the former had reached the age of 22–27 years of age. It is hardly probable that the apostle would have permitted a man even younger than that to join him in such a difficult task. Besides, we know that Timothy must have reached a degree of maturity even during Paul’s first missionary journey, for it was then that he had “confessed his faith.” If this calculation be correct, then Timothy is now — i.e., about the year 63 — somewhere between 34 and 39 years of age. According to Ireneus, the first stage of life embraces thirty years and extends onward until forty years (Against Heresies, II. xxii). Hence, Timothy was still “a young man.” Besides, he must have been considered very young for the position which he occupied: apostolic representative and as such chief over all the presbyters in the churches of Ephesus and surroundings. These presbyters (as the very name implies), in ancient Israel, in the later synagogue, and also in the early church — which in many ways copied the synagogue — were generally old or at least elderly men. And here is Timothy, a much younger man and moreover a person of natural reserve and timidity, wielding authority over those who were his seniors by perhaps 10–40 years! Hence, the command, “Let no one look down upon you” — the Greek idiom says, “Let no one think down upon you” — was called for. Timothy must not permit anyone to despise him because of his youth. He must see to it that he is respected because of his office. But he must attain this end not by “acting big” or bragging about his credentials, but by conducting himself as a man of sage counsel and consecrated, practical wisdom. Respect for the man will mean respect for his office! Hence, Paul continues, But become the believers’ model in speech, in conduct, in love, in faith, in purity. In an altogether natural and organic manner he must win the respect of all the believers. Note that Paul does not really say that Timothy should become a model for the believers, that is, for them to follow (see N.T.C. on I Thess. 1:7; II Thess. 3:9), but that ever increasingly he should become a model of what the believers are; and this in five respects:
a. in speech, that is, in personal conversation (for preaching see the next verse).
b. in conduct, that is, in customs, habits, ways of dealing with people, etc.
c. in love, that is, in deep personal attachment to his brothers and in genuine concern for his neighbors (including even his enemies), always seeking to promote the welfare of all.
d. in faith, that is, in the exercise of that gift of God which is the root from which love springs (note: love here probably indicates the horizontal relationship; faith, the vertical).
e. in purity (see also I Tim. 5:2), that is, in complete conformity, both in thought and act, with God’s moral law.
13. Reaffirming the directive of verse 11 Paul continues, Until I come, attend to the (public) reading (of Scripture), to the exhorting and to the teaching.
“Until I come” is the correct translation, and harmonizes with 3:14 (“hoping to come to you shortly”). The idea is, “If and when I return, I will give you new instructions.” Perhaps Paul had in mind some other mission on which Timothy could then be sent.
During the apostle’s absence, then, his representative is given instructions anent his duty with respect to public worship in the entire district. He must see to it that in all the churches of Ephesus and surroundings three elements receive due prominence, namely,
a. the public reading of Scripture (just as in the synagogue, Luke 4:16; Acts 13:15; II Cor. 3:14; but now not only the reading of law and prophets, but in addition portions of the growing New Testament, Col. 4:16; I Thess. 5:27; Rev. 1:3).
b. exhorting. This includes warning (for example, against error in doctrine and morals), advice, and encouragement. See further the discussion of the word in N.T.C. on Thessalonians, p. 62, and on John, Vol. II, p. 276.
c. teaching. It does make a difference what one believes! The attitude of heart is not everything. There are certain facts with respect to doctrine and morals which must be taught, and which one must accept and embrace, so that one’s life is founded upon them. See, for example, John 3:16, and all the teaching in the present epistle.
This is not a complete summary of the essentials which comprise public worship. For instance, prayer is not mentioned. But it did not need to be mentioned, for Paul had dwelt on this in detail in chapter 2. So much is clear: if there be no pulpit-reading, exhorting, and teaching, divine worship is a misnomer. In the early church, when very few individuals owned private copies of the sacred writings, and all such material had to be copied by hand, one can imagine how important was the public reading of Scripture. But even today the careful selection, and clear and interpretive reading of an appropriate portion of Holy Writ is “the most important part of public worship.”78 And even today if the choir takes so much time that little is left for exhorting and teaching, something is wrong. Timothy, then, must continue to devote his attention to these important matters.
Is there not another hint here that has value for today as well as for the times of Paul and Timothy, namely, that a minister should strive to effect a proper balance between the reading of Scripture, exhorting, and teaching? Some never exhort. Others never teach. And the reading of Scripture is prone to be regarded merely as a necessary preface to what the preacher himself is going to say!
14. Timothy had been specially gifted for his task. Hence, Paul continues, Do not grow careless about the gift that is in you. That gift of discernment between the true and the false, and consequently of being able to exhort, teach, and guide, Timothy must employ to the best advantage. He must make use of it when he himself administers the Word and he must also exercise it when he tells others how to preach. He must never grow careless about it or neglect it. It is a precious charisma, that is, a special gift of God’s grace bestowed upon him by the Holy Spirit. Hence, Paul continues: which was granted to you through prophetic utterance with the laying on of the hands of the presbytery. In all probability this refers to what had happened at Lystra on Paul’s second missionary journey. It was then that Timothy by the operation of the Holy Spirit had been amply endowed with this gift. Of this and of the character of his task he had been made aware through (διά) prophetic utterance of inspired bystanders. Moreover, all this was in association with (or accompanied by: μετά) the imposition of the hands of the presbytery (used elsewhere to indicate the Sanhedrin — Luke 22:66; Acts 22:5 —, but here for the college of elders or, in that sense, the consistory of the church). Paul’s own hands had also rested upon him (II Tim. 1:6). This imposition of hands symbolizes the transfer of a gift from the Giver to the recipient. In the present instance it signifies that gracious act of the Holy Spirit whereby he confers his special favor upon Timothy, enabling him to carry out the duties of his important office as apostolic representative (cf. also Acts 6:6; 8:17; 13:3, 4).
15. Let these things be your constant care. Over against “Do not grow careless,” Paul places, “Let these things be your constant care” (cf. verses 14 and 15). By the expression “these things” he is thinking of the entire contents of chapter 4 (that defection is on the way, against which Timothy must warn others; that even now there are those who would substitute profane myths for the true gospel; that Timothy must be nourished on the words of the faith, and must train himself for godly living; that he must so conduct himself that no one will despise his youth; that he must not neglect but must exercise and cultivate his special gift; etc.). In these things be (absorbed). “Be in them,” says the apostle, as if to say, “Be in them with your whole heart, with all your soul; be completely wrapped up in them.” The contemplated result will be so that your progress may be evident to everyone. We accept the usual interpretation of these words to be the correct and natural one, namely, that if Timothy will devote himself completely to his task, as indicated, all (especially those in the church, but to some extent even outsiders who come into close contact with believers) will take note of his spiritual and professional advancement, to the glory of God. Cf. Phil. 1:12, 25. The closing words of the chapter are:
16. Look to yourself and to the teaching, persevere in them.
Holy living and sound teaching must go together if Timothy (or, for that matter, any apostolic representative, any minister, any elder, etc.) is to be a blessing. Hence, Paul admonishes Timothy to continue to focus (his mind, understood) on himself, that is, on his own duties, his own gift, his own privilege to go to the depths of God’s promise; particularly also upon the teaching (his own and that of others in the Ephesus district). He must stay on or persevere in them, that is, in holy living and in vigilance with respect to teaching. The promise is: “for by doing this you will save both yourself and those who hear you.” To be sure, a man is saved by grace, through faith; not by works (Titus 3:3; cf. Eph. 2:6–8); yet, since holy living and sound teaching are a fruit of faith, Paul is able to say that “by doing this” Timothy will save himself and his hearers. It is along the path of holy living and diligence in teaching and in watching over the life and teaching of others, that salvation (both present and future; see on I Tim. 1:15) is obtained. Besides, God promises a special reward to his faithful ministers, yes, to all his faithful witnesses (Dan. 12:3; Matt. 13:43; James 5:20); and threatens with severe punishment the unfaithful ones (Ezek. 33:7, 8).
Synthesis of Chapter 4
See the Outline at the beginning of the chapter.
Though the Christ be ever so exalted (see the close of Chapter III), and the church ever so glorious, apostasy is just around the corner. The instigators are the seducing spirits who invade the hearts of deceivers. These deceivers will forbid people to marry, and will order them to abstain from certain foods, as if salvation could be attained by practices such as these, practices, moreover, which detract from Christ as the one and only Savior. As to the foods in question, these are excellent because God created them and because he in answer to our prayers consecrates them.
Timothy, in combating such developing errors, which will grow worse and worse, must make himself strong. Hence, he must use positive weapons. He should not concentrate his attention and energy on myths. Rather, he should nourish himself on the words of faith, and continue stedfastly in the public reading of Scripture, exhortation and teaching.
Yes, let Timothy train himself for godly living. Positive living and positive teaching are the best means of spiritual self-development and also the best weapons against error. As to this training for godly living, it confers a blessing far greater than physical training can ever confer. It brings everlasting life, which is a boon for the present and for the future. If Paul and his helpers had not been thoroughly convinced of this, they would not have labored so hard. But they have placed their complete confidence in a God who will not disappoint them, for he is the God of love. He preserves not only man and beast but especially his people. Let Timothy then attend faithfully to his ministerial duties. Let him conduct himself in such a manner that no one will look down upon him, thinking, “He is still so young.” By using to the full the gift which he received when he was ordained, and by being absorbed in such things as the public reading of Scripture, exhortation, and teaching, he will save both himself and those who hear him.
Note especially the words:
“While physical training is of some benefit, godly living is of benefit in every way.”
The Greeks worshiped at the shrine of beauty and physical culture. Long before the days of Paul they had already established their Olympian, Isthmian, and Pythian games. In Paul’s time contests of this character were held in many of the Roman provinces.
Now in this comparison between the value of bodily training and the value of training in godly living, one important item must not be overlooked. Physical exercise, especially with a view to partaking in the public contests, was closely connected with pagan religion. In fact, in the popular mind, the two were almost inseparable. The Olympian games were held in honor of Zeus; the Isthmian games in honor of Poseidon; and the Pythian in honor of Apollo. Roman athletic contests were preceded by processions in which the statues of the gods were carried on beautiful chariots. Their most important contests were held in honor of such gods as Jupiter, Apollo, Diana, etc. And even in connection with the execution of criminals in the amphitheater the stories with reference to the pagan deities were often made vivid to the public and re-enacted in the manner in which the death-sentence was carried out. On this whole subject see Everyday Life in Ancient Times, published by the National Geographic Magazine, pp. 209, 227; also Erich Sauer, In the Arena of Faith, Grand Rapids, 1955, pp. 30–68.
In view of all this, is it any wonder that Paul says, “Physical training is of some benefit.” It benefited the body, to be sure. Before it could even contribute in its own small way to the welfare of the soul, it would have to be placed in an entirely different context.
74 I agree here with A.V., A.R.V., and in fact with very many versions and commentators. I cannot follow the reasoning of Lenski on p. 629 of his Commentary. Verse 6 and verse 7 mark a clear contrast. Verse 6 implies: “Continue to be nourished on the words of the faith.” Verse 8 states, “But profane and old-womanish myths shun.” Paul is not merely telling Timothy how to deal with those myths, but he is also, and at the same time, advising his young colleague what to do for his own spiritual and professional advancement in order to become an even more useful minister of Jesus Christ. That interpretation harmonizes beautifully with what follows directly in verse 8, with respect to training for godly living versus physical training.
75
The divergent explanations are legion. I shall mention only two of the main differences between my own explanation and that of others. They are:
(1) Some interpret the expression “bodily gymnastics” as referring to ascetic practises, whether they be those referred to in verse 3, or those pertaining to “Christian asceticism” (keeping the appetites in control).
Objections:
a. Here in verses 7b, 8 the apostle is no longer thinking of the heresy which to a large extent is still future (verses 1–5), but of the heresy of the present (see verse 7a), and even that is not his main thought. The point which he stresses is what Timothy must do in order to grow in spiritual and professional efficiency as a minister of Christ Jesus. This emphasis naturally suggests the figure of the athlete, for he, too, is trying to improve his skill.
b. The very term gymnastics brings to the mind physical training rather than fasting. To call abstention from food “bodily gymnastics” seems rather inappropriate.
c. Paul frequently borrows metaphors from the sphere of athletics (Rom. 9:16; I Cor. 9:24–27; Gal. 2:2; 5:7; Phil. 2:16; II Thess. 3:1).
d. He definitely derives illustrations from that sphere in the Pastorals (I Tim. 6:12; II Tim. 2:5; 4:7, 8). It is therefore entirely reasonable to conclude that he is doing the same here in I Tim. 4:7b, 8.
(2) Some translate the final clause of verse 8 as if it read: “having promise for the present life and for the one to come” (or something similar).
Objection:
That is obviously not what the apostle writes. He does not use the dative “for the life” but the genitive of quality “of the life.” Life in its fullest, most blessed meaning, is ever the content of the promise (John 3:16; I John 2:24, 25). And that holds both for the age that now is and for the one which is to come.
76
See the following:
Deissmann, A., op. cit., p. 363, and see his Index; I.S.B.E. on “Saviour”; M.M., pp. 621, 622; Ramsay, W., The Bearing of Recent Discovery on the Trustworthiness of the New Testament, reprint Grand Rapids, Mich., 1953, pp. 172–198; Taylor, F. J., on “Saviour” in A Theological Word Book Of The Bible (edited by Alan Richardson), New York, 1952; W.D.B., on “Saviour”; Wendland, “Soter,” ZNTW, Number 5 (1904), p. 335 ff.
77 Says Calvin, op. cit., on this passage: Intelligit Dei beneficentiam ad omnes homines pervenire. Quod si nemo est mortalium, qui non sentiat Dei erga se bonitatem eiusque sit particeps, quanto magis eam experientur pii qui in eum sperant? Somewhat similar is the explanation given by Chrysostom, Bengel, Barnes, Lock, J. Van Dyk, C. Bouma, J. Van Andel (see Bibliography for titles).
78 See A. W. Blackwood, The Fine Art Of Public Worship, Nashville, 1939, chapter VII, “The Public Reading of the Scriptures,” pp. 128–141; note especially the excellent suggestions on pp. 140, 141.