TEXT [Commentary]

  K.   A Good Servant of Christ Jesus (4:6-16)

6 If you explain these things to the brothers and sisters,[*] Timothy, you will be a worthy servant of Christ Jesus, one who is nourished by the message of faith and the good teaching you have followed. 7 Do not waste time arguing over godless ideas and old wives’ tales. Instead, train yourself to be godly. 8 “Physical training is good, but training for godliness is much better, promising benefits in this life and in the life to come.” 9 This is a trustworthy saying, and everyone should accept it. 10 This is why we work hard and continue to struggle,[*] for our hope is in the living God, who is the Savior of all people and particularly of all believers.

11 Teach these things and insist that everyone learn them. 12 Don’t let anyone think less of you because you are young. Be an example to all believers in what you say, in the way you live, in your love, your faith, and your purity. 13 Until I get there, focus on reading the Scriptures to the church, encouraging the believers, and teaching them.

14 Do not neglect the spiritual gift you received through the prophecy spoken over you when the elders of the church laid their hands on you. 15 Give your complete attention to these matters. Throw yourself into your tasks so that everyone will see your progress. 16 Keep a close watch on how you live and on your teaching. Stay true to what is right for the sake of your own salvation and the salvation of those who hear you.

NOTES

4:6 If you explain these things. Lit., “If you place these things under their feet” (hupotithemenos [TG 5294A, ZG5719])—as stepping-stones over treacherous waters.

brothers and sisters. This choice of translation accurately reflects the gender diversity of the Greco-Roman house church.

worthy servant . . . good teaching. “Worthy” and “good” translate the Greek word kalos [TG2570, ZG2819], which means “attractive” or “good looking.” See L&N.

nourished. The present participle entrephomenos [TG1789, ZG1957] defines an action simultaneous to the main verb: “You will be a worthy servant of Christ Jesus as you are being nourished by the message of faith.” The voice of this verb can be passive (“nourished by”) or middle (“nourishing yourself with”).

the message of faith. The genitive is likely descriptive, “the faithful message,” parallel to the NLT’s “the good teaching.”

4:7 Do not waste time arguing over. The Greek word paraitou [TG3868, ZG4148] means “to shun,” “have nothing to do with.”

godless ideas. This can denote what is secular or distant from God.

old wives’ tales. This is idiomatic for uneducated opinions that are perceived as “superstitious.”

train yourself. Gr., gumnazō [TG1128, ZG1214] (working out in the gymnasium). A daily regimen of physical exercise was central to developing the model Greek citizen.

to be godly. eusebeia [TG2150, ZG2354] is unique to Acts 3:12-13, the Pastorals, and 2 Peter. It is used in 1 Timothy for the active outworking of one’s religious convictions.

4:8 Physical training. The gymnasium was a major component of a Greek education. Being an athlete was essential to being a well-rounded person.

is good. Lit., “is profitable for a little while” (pros oligon estin).

training for godliness. Or, “spiritual training,” which is parallel to “physical training.” Paul pictured the process of daily spiritual renewal in terms of a daily physical regimen.

is much better. Lit., “for always” (pros panta [TG4314/3956, ZG4639/4246]); the phrase stands in contrast with “for a little while” (pros oligon [TG4314/3641D, ZG4639/3900]).

promising benefits in this life and in the life to come. The participle echousa [TG2192, ZG2400] is likely causal, answering the question “Why is godly training much better?” Because it has value not only now but also in the eternal future. The expression “in this life and in the life to come” reflects a Jewish view of history as divided into this age and the age to come.

4:9 This is a trustworthy saying. By placing pistos [TG4103, ZG4412] (trustworthy) first, Paul seeks to emphasize that the saying is absolutely reliable (cf. use of pistos in 1 Cor 4:2; 7:25). This clause is unique to the Pastorals (see note on 1:15). This is the last of three uses in 1 Timothy. Each links trustworthiness with a statement about God’s saving work through Jesus Christ. Some take the final saying to be the preceding proverbial statement, “physical training is good, but training for godliness is much better.” But the Greek ho logos [TG3056, ZG3364] (“the word”; NLT, “the saying”) is inextricably linked to the good news of salvation by grace through faith in Jesus Christ.

and everyone should accept it. Lit., “and worthy of all acceptance.” The line of thought is that the trustworthy character of the teaching makes it worthy of unqualified reception. The verb “accept” translates apodochēs [TG594, ZG628], which means “to receive with open arms.”

4:10 work hard. The Greek kopiaō [TG2872, ZG3159] is a word Paul uses to convey the strenuous and fatiguing nature of missionary labors (cf. Phil 2:16).

continue to struggle. The Greek word agōnizometha [TG75, ZG76] is descriptive of training for an athletic contest. Some ancient manuscripts have oneidizometha, “continue to suffer reproach” (א2 1739 D ByzpartOld Latin, syr cop Origen). Paul does not use the Greek term elsewhere of himself or his ministry, whereas the athletic metaphor is a favorite of Paul’s (1 Cor 9:25; Phil 1:30; Col 1:29; 2:1; 4:12; 1 Thess 2:2) and appears elsewhere in this letter (1 Tim 6:12) and the next (2 Tim 4:7). The Alexandrian copyist’s correction of א* is a bit puzzling. The copyist may have considered “struggle” to be redundant coming after “we work hard” (Fee 1988:110). But the Alexandrian copyists were known for their care. They did correct obvious accidents (e.g., the o/ō sound confusion in Rom 5:1)—which is not the case here. The original hand of א*, contextual fit, and Paul’s pairing of “hard work” and “struggle” elsewhere (Col 1:29; cf. 1 Thess 2:9; 2 Thess 3:8) favor agōnizometha.

our hope. Lit., “we have placed [perfect tense] our hope upon” (epi [TG1909, ZG2093] + the dative). The perfect tense denotes an ongoing past action that results in a present state of “hope” rather than a single act. “Hope” in Paul’s writings is not wishful thinking but anticipation of God’s saving activity.

the living God. This is Paul’s usual way to distinguish Yahweh from nonliving pagan idols. Turning “from idols to serve the living and true God” (see 1 Thess 1:9) is the way Paul typically describes Gentile conversion.

who is the Savior of all people and particularly of all believers. pantōn [TG3956, ZG4246] without the article conveys the idea “each and every person.” The genitive is likely objective: “He is savior for each and every person.” Though God provides salvation for all, only those who believe will receive it (NLT, “particularly of all believers”).

4:11 Teach these things and insist that everyone learn them. The order of clauses is the reverse in Greek; “commanding” comes first (NLT, “insist”) and “teaching” second. “Insist” (parangelle [TG3853, ZG4133]) is a military term for the commanding of one’s troops.

4:12 Don’t let anyone think less of you. In Greek mē [TG3361, ZG3590] plus the present imperative calls for stopping an action in progress: “Stop letting church members think less of you.” The verb “think less of” is a strong word that means “to treat with scornful contempt” (kataphroneō [TG2706, ZG2969]).

because you are young. The term for “young” (neotēs [TG3503, ZG3744]) was used of someone up to 40, and it was applied to a full-grown man of military age. See Irenaeus Against Heresies 2.22.5: “That the first stage of early life . . . extends to the fortieth year everyone will admit.”

Be an example. The Greek word tupos [TG5179, ZG5596] originally meant “to strike a blow” so as to make an impression on something or someone. The present tense of the accompanying verb suggests that this impression is to be ongoing.

4:13 focus on reading the Scriptures to the church. Literally, “the reading.” In ancient times, reading was normally done aloud and involved training in vocalization. In this context, Paul was calling on Timothy to read the Scriptures out loud to the church congregation.

encouraging the believers. This is an exhortation—a strong and persistent appeal to apply Scripture to one’s life (cf. Acts 13:15; see L&N 25.150).

teaching them. Lit., “the teaching,” which is probably shorthand for the teaching of the apostles (cf. Acts 2:42; 5:28).

4:14 Do not neglect the spiritual gift you received. In Greek mē [TG3361, ZG3590] plus the present imperative calls for stopping an action in progress: “Stop neglecting the spiritual gift you received.” See note on 4:12.

through the prophecy spoken over you. Lit., “prophecies.” Prophecy was a Spirit-inspired activity that provided direction, instruction, conviction, and encouragement (1 Cor 14).

the elders of the church. Lit., “the presbytery.” The root presbus indicates an elder in age. Elders were civic leaders in antiquity, valued for the wisdom and knowledge that comes with advancing years. See Belleville 1990:143-45.

laid their hands on you. The laying on of hands for commissioning to a particular task or service was a common practice in Judaism and the early church (cf. Acts 13:3).

4:15 Give your complete attention to these matters. Or “to ponder,” “to keep thinking about” (L&N 30.20).

Throw yourself into your tasks. Lit., “to be in”—an idiom for performing certain activities with care and concern (L&N 68.20).

progress. The Greek word prokopē [TG4297, ZG4620] was used by the Stoics to denote the advances made by a novice in philosophy or ethics (L&N 13.57).

4:16 Keep a close watch. Or to be in a continuous state of readiness so as to respond quickly and appropriately (L&N 27.59).

Stay true. Or to persevere, persist (cf. Rom 6:1).

for the sake of your own salvation and the salvation of those who hear you. This reflects the “already/not yet” character of salvation. Statements like “we have been made right in God’s sight by faith” and “we have peace with God” (Rom 5:1) speak of the “already” part, whereas the statement “work out your salvation with fear and trembling” (Phil 2:12, NIV) speaks of the “not yet” part. See Ladd 1996.

COMMENTARY [Text]

Paul proceeded to give Timothy some guidance about his pastoral responsibilities in dealing with heresy. Timothy’s first responsibility was to the congregation—specifically, to “explain these things to the brothers and sisters” (4:6). The language is graphic. The picture is that of placing sound teaching under their feet (hupotithemenos; NLT, “explain”)—similar to stepping-stones across unsafe waters. In so doing, Timothy would show himself to be “a good (NLT, ‘worthy’) servant of Christ Jesus” (v. 6). The emphasis throughout is not merely on the serving or the teaching but on the quality of each. Paul called upon Timothy to be a good soldier (1:18), provide a good teaching (4:6), do a good work (3:1; 5:10; 6:18), set a good foundation (6:19), give a good testimony (3:7), articulate a good confession (6:12-13), and engage in a good struggle (6:12).

Timothy’s second pastoral responsibility was to take care of himself. Self-care is foundational to congregational care. It involves both self-nurture and self- discipline. To be effective in pastoral ministry, Timothy must be “nourished by the message of faith and the good teaching” (4:6). “The message of faith” is the profession that is common to all believers. “The good teaching” was something that Timothy had so closely followed in the past that it now serves to support and sustain his spiritual walk. Teaching that is not good includes “godless ideas and old wives’ tales” (4:7). To be “godless” is to be without God and so to be a “humanist” who seizes the day’s opportunities. The expression “old wives’ tales” is an idiom of the day for an uninformed and unlearned opinion. It reflects the assumption that to not be formally educated is to be ignorant. This was specifically the case for Greek women, whose education typically stopped at the marriageable age of 14 or 15, while the education of Greek men continued well into their thirties.

To be effective in ministry one must also develop self-discipline: “Train yourself to be godly” is Paul’s command (4:7). Pastoral ministry is pictured as a daily workout in the gymnasium (gumnaze [TG1128, ZG1214]) and as training for an athletic contest (gumnasia [TG1129, ZG1215]). Body building and weight lifting exercises are in vogue today. The benefits of such activities are not achieved overnight; it takes months of working out to build up the muscles of the body. In much the same way, spiritual hard work (kopiaō [TG2872, ZG3159]) and much struggle (agōnizomai [TG75, ZG76], “agony”) produce muscles that become an established part of our spiritual physique (4:10). So physical training is good and promises benefit for the present. “But training for godliness is much better, promising benefits in this life and in the life to come” (4:8). Physical training is valuable for our earthly tenure, but a daily routine of spiritual exercise is something we can take with us into eternity.

The thought of eternal life reminded Paul of “a trustworthy saying,” which was worthy to be welcomed in every way possible (4:9). While the saying is important, Paul’s emphasis is on its “being trustworthy” (v. 11) and hence worthy of full acceptance (NLT, “everyone should accept it”; v. 9). The saying has to do with “the living God, who is the Savior of all people and particularly of all believers” (4:10). “The living God” is Paul’s usual term to distinguish Yahweh from pagan idols. It is not that the idols are dead but that they have no life to begin with. Turning from idols to serve the true and living God is what gentile conversion involved. For example, Paul proclaimed to the people of the town of Lystra: “We have come to bring you the Good News that you should turn from these worthless things and turn to the living God, who made heaven and earth, the sea, and everything in them” (Acts 14:15). And he reminded the Thessalonians how they “turned away from idols to serve the living and true God” (1 Thess 1:9).

This living God “is the Savior of all people” (v. 10). Salvation is a major theme in the Pastorals. “Savior” (sōtēr [TG4990, ZG5400]) and “to save” (sōzō [TG4982, ZG5392]) are found seven times in the space of six chapters. “God our Savior” (1:1; 2:3) “wants everyone to be saved and to understand the truth” (2:4; 4:10-11). Jesus’ mission was to save sinners; that is why he came into the world (1:15; cf. 2:15; 4:16). The statement that God is the “Savior of all people” on the face of it sounds like universalism, but it is not. Throughout the Pastorals, Paul is at pains to address the heretical teaching that claimed salvation is for only the chosen few who possess certain spiritual knowledge. Over against this few, Paul asserted that “all people” have access to “the living God” and hence to salvation (4:10). The emphasis is not on the whole of humanity being saved (pas [TG3956, ZG4246] with the article) but on salvation’s availability to each and every person (pas without the article; see note on 4:10). There are no exclusions. He is savior for “each and every person” who receives him, whether Jew or non-Jew, circumcised or uncircumcised, barbaric or civilized, slave or free, male or female (Gal 3:28; Col 3:11).

It is the inclusivity of God’s salvation that motivated Paul to “work hard and continue to struggle” (4:10). The verbiage “work hard” (kopiaō [TG2872, ZG3159]) compares the life of a missionary to that of a day laborer, whose strenuous work leaves him or her utterly exhausted at the end of the day. “Struggle” (agōnizomai [TG73, ZG74]) compares missionary life to the disciplined training of an athlete, while preparing for the Olympics.

Timothy’s job was to “teach these things and insist that everyone learn them” (4:11). “Insist” translates a military word for commanding soldiers and troops. Paul uses it four times in the letter. Timothy was to command those propagating false teaching to stop (1:3), command grown children to support a widowed relative (5:4, 7), and command the rich not to be proud or trust in their money (6:17). The need for a change of modus operandi was crucial for a “young” man like Timothy (4:12). “Young” as applied to Timothy by his parishioners meant immature in conduct and temperament. Paul used it of someone easily intimidated and not inclined to stand on his own two feet in the face of opposition. To call Timothy “young” was to “think less” of him (4:12). The attitude expressed is a strong one: “Think less of” someone translates a Greek term that means to feel contempt for someone thought to lack worth and value (kataphroneitō; 4:12). So Paul instructed Timothy to stop letting people treat him this way.

A commanding demeanor is called for (v. 11), as is being “an example to all believers in what you say, in the way you live, in your love, your faith, and your purity” (v. 12). In so doing, Timothy would “make an impression” (tupos [TG5179, ZG5596]; see note on 4:12). An elder statesman is expected to make an impression. A young person without life experience would not be expected to do so. For Timothy to exhibit these qualities would go a long way toward compensating for his youth and gaining the church’s acceptance. Paul identifies five areas where youth are often deficient: (1) “In what you say” is one’s daily conversation. (2) “In the way you live” includes not only a person’s general conduct but also the habits of the heart—“good judgment, patience, even-temperament, dignity, and consideration.” (3) “In your love” consists of charity toward others as well as personal sacrifices. (4) “In your faith” in this context denotes faithfulness or trustworthiness. (5) “In your purity” includes sexual control in addition to innocence and integrity.

An ability to focus on what is important would help as well. For this reason, Paul went on to tell Timothy to devote himself to his public ministerial functions: “Until I get there, focus on reading the Scriptures to the church, encouraging the believers, and teaching them” (4:13). The early church’s order of worship was quite close to that of the synagogue. It included Scripture readings from the law, the Psalms and the prophets, the singing of hymns, invocations, benedictions, and an exhortation (or sermon). “Encouraging the believers” is literally “the exhortation”—the exposition and application of Scripture. “After the usual readings from the books of Moses and the prophets, those in charge of the service” asked a visiting Rabbi to bring a word of exhortation (Acts 13:15). “Focus on teaching them” is literally “the teaching”—most likely shorthand for “the teaching of the apostles” about the life and words of Jesus (Acts 2:42; cf. 1 Cor 11:2).

Paul’s next prohibition suggests that Timothy had a timid personality: “Stop neglecting the spiritual gift you received” (4:14, lit.; see note). This “gift” was an endowment of the Spirit to carry out some function in the community. No gift is meant to be left unused. Gifts are given to each and every believer as the Spirit determines (1 Cor 12:8-12). Spiritual gifts are not intended for the benefit of the one who is gifted but for the strengthening and encouragement of the whole congregation (1 Cor 14:26). Paul does not identify Timothy’s gift. Whatever it was, Timothy apparently faced such scorn at Ephesus that he stopped exercising it.

What Paul does identify is how Timothy received his gift. He received it “through the prophecy”—or better, “through prophetic utterances” (4:14; plural in Greek). There are numerous instances of prophetic activity in the New Testament. The leadership of the sending church for Paul’s missionary journeys consisted of “prophets and teachers,” including Barnabas, Simeon, Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul (Acts 13:1). The choosing of missionaries came through “the Holy Spirit” speaking through a prophet: “Appoint Barnabas and Saul for the special work to which I have called them” (Acts 13:2).

Confirmation of Timothy’s gifting came through “the elders” of his home church at Lystra (Acts 14:23; for “elders,” see note on 5:17 and commentary). These elders “laid their hands on” Timothy to impart this gift to him (4:14). The laying on of hands was a Jewish practice. Joshua was commissioned through the laying on of hands (Num 27:18; Deut 34:9). The reality of Samaritan conversions was confirmed through the laying on of hands by Peter and John—the leadership of the Jerusalem church (Acts 8:17-18). John the Baptist’s disciples received the Spirit through the laying on of hands (Acts 19:6). Ananias laid hands on Paul (Acts 9:17). Missionaries were commissioned through the laying on of hands (Acts 13:3). Paul laid hands on Timothy (2 Tim 1:6). Timothy, in turn, was counseled not to be too quick to lay hands on new leaders (5:22).

Paul encouraged Timothy to “give” his “complete attention to these matters” and to “throw [himself] into [his] tasks” (4:15). The language is that of athletes who completely immerse themselves in their training until it becomes second nature to them. The result for Timothy will be that “everyone will see your progress” (see note on 4:15) and forget about his physical youth.

Paul concludes this section with a command: “Keep a close watch on how you live and on your teaching. Stay true to what is right” (4:16). Paul undoubtedly had in mind the ways in which unhealthy teaching can insinuate itself into the fabric of our thinking and behaving. Paul commanded Timothy “to keep a close watch”—much as one would instruct a sentry to stay alert for the enemy. The result would be to affirm Timothy’s salvation and the salvation of those who heard him (v. 16; lit., “you will save yourself and your hearers”). This is not salvation by works. Paul was merely emphasizing the need for ministerial responsibility and accountability. Elsewhere Paul told believers to “work hard to show the results of your salvation, obeying God with deep reverence and fear” (Phil 2:12). To this end Paul says, “I discipline my body like an athlete, training it to do what it should. Otherwise, I fear that after preaching to others I myself might be disqualified” (1 Cor 9:27).