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Stirring exhortation for Timothy to genuine steadfastness in his Christian calling, and to continuous growth in it
1Ti_4:6-16
1Ti_4:7. Refuse profane and old wives’ fables. Timothy is thus alike bound to a conflict with the heretics, and to the maintenance of the truth. Paul calls the opinions of these heretics ìýèïõò , mere abstract speculations, without any connection with the historical realities and practical tendencies of Christianity, for the origin of which see 1Ti_4:1. Timothy must reject all these, and not only in his public capacity as a teacher, but, as is clear from what follows, in his personal conduct. The exact description of these fables is noticeable; Paul calls them âåâÞëïõò (unspiritual; Luther), profanos, the opposite of ὁóßïõò (comp. 2Ti_2:16) and ãñáþäåéò ( ἅðáî ëåãüì .), from ãñáῦò , vetula s. anus; the custom of old women; silly, foolish (comp. 2Ti_2:23). The first epithet denotes the character of the ìῦèïé as to their matter, the latter as to their formal statement.—Exercise thyself rather unto godliness, ðñὸò åὐóÝâåéáí ; that is, that thou mayest become truly godly. Without doubt Timothy had been such already from his youth (2Ti_1:5); but the development of the Christian life is, according to the words and example of Paul, unending (Php_3:12-14). As regards the subject itself, we have here a similar exhortation to that literally expressed in the last chapter of this Epistle (1Ti_6:11), and figuratively in 1Ti_4:12. As to its form, it should, however, be observed, that the figure, ãõìíÜæåéí , forcibly denoted the effort which is necessary to the exercise of godliness. The Apostle was perhaps led by the preceding ἐíôñÝöåóèáé to the use of imagery drawn from the gymnasium: “Paulus coram solitus erat Timotheum exercere, nunc jubet, ut Timotheus sibi ipse Paulus sit;” Bengel.
1Ti_4:8. For bodily exercise, óùìáôéêὴ ãõìíáóßá . According to many, the physical abstinence from certain food, from marriage, &c.—a discipline which the heretics (see 1Ti_4:1-3) commended, but Paul condemned. According to others, he means the gymnastic exercises so much in vogue with the Greeks, especially the Olympic games. The latter view seems preferable, since the Apostle surely would not attach the slightest use to the first named, which he had declared a doctrine of the devil; he had, besides, said nothing further of it in the verses just before, and probably used this substantive simply on account of the preceding ãõìíÜæåéí . It is possible, indeed (Bengel), that Timothy had practised some bodily asceticism (1Ti_5:23), which Paul did not condemn in itself, but regarded as merely outward, far below the åὐóÝâåéá . The first had indeed its use, yet only ðñὸò ï ʼ ëßãïí ; i. e., not, for a short time, as Jam_4:14, but, as follows from the antithesis to ðñὸò ðἁíôá , in a slight degree. It might serve for the increase of bodily strength, for rescue from danger, for gaining a crown of honor; yet these were in any case temporal. It is otherwise with the åὐóÝâåéá ; it is profitable for all things, in the full force of the word; even for that ὀëßãïí toward which the óùìáôéêὴ ãõìíáóßá serves, but beyond this, for an infinitely higher end. It has the promise of life, both present and future; that is, God has given promises to a godly life, which concern as well this world as that which is to come. Salvianus, De gubernatione Dei: “Religion et sancti viri et præsentis fidei oblectamenta capiunt et beatitudinis futuræ præmia consequuntur.” Calvin: “Qui pietatem habet, illi nihil deest, etiamsi careat istis adminiculis. Nam pietas se sola contenta est ad solidam perfectionem.”—[Perhaps a prominent idea of St. Paul, in drawing his imagery from the Greek gymnastic, is the contrast of a manly, Christian athlete to the false ascetic. The true exercise begins with the inner man, with the åὐóÝâåéá , not with the óῶìá .—W.]—Promise of the life. Genitiv. objecti, so that the present and the future life are contained in the promise. The life on earth (comp. Eph_6:2) and the life hereafter is promised to the godly, as the natural result of grace.
1Ti_4:9. Faithful is the saying. See 1Ti_1:15; where, however, this expression refers to what immediately follows, as here to what immediately precedes. Paul here removes possible objections, which perhaps might arise with Timothy against this statement (1Ti_4:8).
1Ti_4:10. For therefore we both labor, &c. Åἰò ôïῦôï , sc., ad hoc consequendum. This promise, especially that of eternal life, rises before the soul of the Apostle as the end for which he gladly undergoes the severest toil and suffering (comp. Col_1:29). Instead of the ὀíåéäéæüìåèá of the Recepta, A. C. F. G. and others have ἀãùíéæüìåèá , which is accepted by Lachmann, but rejected by Tischendorf as not fully authenticated. ÊïðéÜù , a fit phrase for the toilsome labor of the Apostle, as well in action as in suffering.—Because we trust in the living God. This clause is not to be referred to both the preceding verbs, but only to the last ὀíåéä . There rises now to the view of the Apostle, with the image of his work, the image of the trials inseparably connected with it. Perhaps while writing this letter, he had in his own experience a special motive, unknown to us, which leads him so expressly to speak of this trust. He will not say that his enemies designedly reviled him because he trusted in the living God; but he only names the real ground of all their hostility. Yet at the same time this is his comfort, for he has trusted in the living God; no dead abstraction, as so many spun from the brains of these Ephesian heretics, but a God who Himself lives, and will bestow the hoped-for life on us (1Ti_4:8).—Who is the Saviour of all men. Not a relative clause without any connection (De Wette), but of this logical force, that God could not fulfil the hope resting upon Him if He were not likewise óùôÞñ in the full sense of the word. And, again, in so unconstrained a letter as this, it was a necessity for the heart of the Apostle to give this chief place to the sound and precious doctrine to which he had already alluded (1Ti_2:4). In respect to God as the óùôÞñ , see 1Ti_1:1. The abuse of this universal proposition is easily met, if we only draw the just distinction between those who are the object of the yearning love of God, and those who through faith already enjoy its fruits. The example of a true gospel tenderness, without a surrender of its right principle, is given by Calvin on this passage: “Intelligit, Dei beneficentiam ad omnes homines pervinire. Quod si nemo est mortalium, qui non sentiat Dei erga se bonitatem ejusque sit particeps, quanta magis eam experientur pii, qui in eum sperant? An non peculiarem ipsorum gerat curam, an non multo liberalius se in eos effundet? An non denique omni ex parte salvos ad finem præstabit?”
1Ti_4:11. These things command and teach. Ôáῦôá . “Hæc, missis cæteris;” Bengel. The Apostle here refers directly to all that he has said in 1Ti_4:8-10, not exclusively to the representation of God as óùôÞñ . Between command and teach (gebieten und lehren, German), this distinction may perhaps be drawn, that the one regards rather the practical, the other the theoretical side of the subjects of which Timothy is to remind his hearers.
1Ti_4:12. Let no man despise thy youth (comp. Tit_2:15). Not an express exhortation to the church (Huther), that it show due respect to Timothy as its teacher, in spite of his youth; for the following ἀëëὰ ôýðïò ãßíïõ shows clearly that the exhortation is designed directly and only for Timothy himself. He must not allow any one to despise his youth ( óïõ depends on íåüôçôïò , and not on êáôáöñïíåßôù , which would give a hard and forced construction), but must also so conduct himself that no one can rightly despise it. In so far Bengel says rightly: “Talem te gere, quem nemo possit tanquam juvenem contemnere.” It is the negative side of the rules of conduct which are positively given in the following verses. As to the youth of Timothy, we must infer, from Act_16:1-3, that he was quite young when he first met Paul; and after this period, ten or twelve years at least must have elapsed, so that Timothy now was perhaps a man of thirty-two or thirty-four years. Thus, in comparison with the presbyters, widows, deaconesses, &c., with whom he must so largely associate, he might be called young. Perhaps we may infer from 1Ti_5:23, and 1Co_16:11, that Timothy was not very imposing in his external appearance.—But be thou an example of the believers in purity. A like exhortation is addressed to Titus, 1Ti_2:7. The Apostle names five things (not six; see the Critical notes) in which Timothy should give an example. First, in word, ἐí ëüãῳ , not exclusively in public teaching, but as well in daily conversation; in behavior, ἐí ἀíáóôñïöῆ ̣, which must be in full harmony with his words; in love, in faith—the two chief elements of the inner Christian life of which language and behavior are the outward signs; in purity, last of all; ἐí ἁãíåßᾳ , including the chastity becoming the youthful Timothy; but this is not here exclusively denoted. This, like other kindred words, is often used of the moral purity which embraces as a fruit of faith and love the whole outer and inner life. In view of the ascetic rigor of the heretics, Timothy should avoid all that might give even apparent reason for the suspicion that he preached a lax morality.
1Ti_4:13. Till I come, give attendance to reading, &c. (comp. 1Ti_1:3; 1Ti_3:14). During the absence of the Apostle, no changes should take place in the wonted order of things. All must remain continuous with the old. Ðñüóå÷å ; Da operam et curam.—Give attendance to—Reading, ἀíáãíþóåé . The public reading of the holy Scriptures, which with the Jews was taken out of the Law and the Prophets (Luk_4:16; Act_13:15); but in following this custom, the Christians read at first from the Old, and afterwards from the New Testament writings (comp. Col_4:16; Rev_1:3). A description of this custom in the early Christian church is found in Justin., Apol. 1, p. 67, edit. Oberth.—To exhortation, to doctrine. Here, as in Rom_12:7-8, placed together. The former was necessary for special cases, the latter daily for all.
1Ti_4:14. Neglect not, &c. The same precept in another form, as in 2Ti_1:6. At his entrance on the office of teacher, Timothy received by the Holy Ghost a special gift, of high value in the exercise of his office. The office itself is not here denoted, but his Divine qualification for the office, which was given through ( äéÜ ) prophecy, with the laying on of hands of the elders. The brevity of this allusion gives large room for conjecture. It is possible that at this solemnity there were Christian prophets, who foretold a specially noble career for Timothy; that these prophets belonged to the fellowship of the elders ( ðñåóâõôåñßïõ ), here regarded as a college; and that Paul himself, or one of his companions in travel, had uttered this prediction. But whatever the fact, this prediction was joined with the laying on, of hands, first by Paul himself (2Ti_1:5), and again by the other presbyters.—Laying on of hands. This was of old a symbol of the communication of the Holy Ghost (Act_8:17; Act_19:6; Heb_6:2). Already in the Old Testament it was usual at the ordination of a priest (Exo_29:10; Num_8:10), or even in case of promotion to a high dignity (Num_27:18; Deu_34:9), and later, in the days of the New Covenant, in the healing of the sick (Mat_9:18) and the raising of the dead (Mar_5:23). This laying on of hands was without doubt connected with solemn prayer; and it still continued in the Christian Church in the case of ordination to the office of teacher and presbyter. Apart from the supernatural influence which may have been joined with this act in the apostolic age, it is clear that the personal effect must have been very deep and beneficial. To keep alive this impression, Timothy must constantly renew its remembrance, and not allow the gifts entrusted to him to slumber. But in what particular church this act had taken place, remains uncertain. The church tradition names Ephesus as then the sphere of Timothy’s labors; and to this there can be no material objection. [This passage has been often cited as a proof of the power of presbyterial ordination. It doubtless refers to the setting apart of Timothy for the ministry; yet it may be not to his higher office as St. Paul’s successor, but as a presbyter at Lystra. See Ellicott, in loco. In that case, it proves only that the presbytery shared in the laying on of hands—a custom which from the first, till now, has continued in cases of persbyterial ordination. See Bingham, Antiq., B. 2, 1Tim 19. It must be fully admitted, however, that the later hierarchical changes greatly lowered the rank of the presbyter-bishop of the primitive day.—W.]
1Ti_4:15. Meditate upon these things. A general concluding exhortation. Ôáῦôá specially reverts to 1Ti_4:12-16. It must be Timothy’s careful endeavor to learn by heart the Apostle’s precepts.—Give thyself to them. Ἐí ôïýôïéò ἴóèé , lotus in his esto; heart and head, soul and body. It is not enough for Paul that Timothy should follow his calling with the fidelity of a slave; he must live wholly in and for it. Compare the Horatian maxim: Quid verum atque decens, curo et rogo, et omnis in hoc sum.—That thy profiting may appear to all. Progress, ðñïêïðÞ ; a word which only occurs here and in Php_1:12; Php_1:25, and is in each case genuinely Pauline. This ðñïêïðÞ would be more and more manifest to all Christians ( ðᾶóéí ), if he truly and heartily obeyed the precepts given in 1Ti_4:12-14 Timothy must not be content with the height he had now attained, but always strive after a higher and higher development.
1Ti_4:16. Take heed unto thyself. A comprehensive exhortation at the close of this whole chapter, in which Timothy is charged with a twofold duty, each in its order, of watching as well over himself as over the doctrine. Calvin: “Duo sunt curanda bono pastori: ut docendo invigilet, ac se ipsum purum custodiat. Neque enim satis est, si vitam suam componat ad omnem honestatem, sibique caveat, ne quod edat malum exemplum, nisi assiduum quoque docendi studium adjungat sanctæ vitæ. Et parum valebit doctrina, si non respondeat vitæ honestas et sanctitas. Non ergo abs re Paulus Timotheum incitat, ut tam privatim sibi attendat, quam doctrinæ in communem Ecclesiæ usum.”—Continue in them. Ἐðßìåíå áὐôïῖò , i. e., in all the duties mentioned. The connection with the following, so as to understand the audientes by áὐôïῖò , is less natural.—For in doing this. The sense of the óùôçñßá is positive as well as negative. As to the former, Paul probably meant the saving of Timothy himself, and of those that heard him, from false doctrine and its unhappy effects. But with this is joined the gaining of the salvation promised through the gospel to all that believe, the blessedness of which Timothy and his hearers would thus more and more partake. A twofold and most alluring reward is thus assured to his fidelity.
2. That godliness is profitable for all things, and thus the most practical thing in the world, cannot be too strongly enforced against an abstract idealism on one side, and an irreligious materialism on the other. How many there are who know indeed that godliness is good for a peaceful death, but do not hold it necessary for a happy life; how many others who think faith very beautiful for the poor, the weak, the suffering, the dying, but not to make real, able, practical men. It must always, therefore, be remembered that the gospel is a power which grasps the whole man; and the true Christian is not only the happiest person, but the bravest citizen, the best patriot, the most obedient soldier, the greatest chief; in one word, in all relations, a co-worker with God, and an honor to Christ. An excellent example of this is found in the English General Havelock.
3. That this life, as well as the future, may have a great reward, does not at all conflict with the doctrine of God’s free grace, and the justification of the sinner by it (see “Heidelberg Catechism,” Answer 63, and the essay of Weiss, The Christian Doctrine of Reward, Stud. und Krit., 1852).
4. The ÷áñßóìáôá of the apostolic age were partly extraordinary, fitted to that early period; partly ordinary, and designed to remain for all ages. To the former belonged the gift of prophecy, which was exercised at the ordination of Timothy, and on other occasions (see, for instance, Act_21:9); and which, to all who had it, was a ìáñôõñßá ôïῦ Ἰçóïῦ (Rev_19:10)—a witness given by the Lord Himself that they were not only His real, but His best and most approved disciples. If the ÷Üñéóìá in this form has now ceased, yet the apostolic counsel of 1Co_14:1 is as true for all believers; and the New Covenant has no other aim than to realize more and more the ideal of Moses; Num_11:29.
5. No office requires so much the whole man, the surrender of all our personal powers, as that of the ministry; the active hand is always with the single and steadfast heart. The man who exercises his office without living entirely for it, is no shepherd, but a hireling. Bengel thus illustrates 1Ti_4:15 : “In his qui est, minus erit in sodalitatibus mundanis, in studiis alienis, in colligendis libris, conchis, nummis, in quibus mutti pastores notabilem ætatis partem inscientes conterunt.” Weighty examples of the blessing joined with this conscientious fidelity, may be found, among others, in Tholuck’s excellent book, “Living Witnesses from all ranks in the Lutheran Church;” Berlin, 1839. The name of Chalmers, McCheyne, and other ornaments of British Christianity, may here be cited with high honor. And who will soon forget the noble Adolph Monod? Ave pia anima!
6. On 1Ti_4:13 : “Monet etiam Paulus hic, Ecclesiam alligatam esse ad certos libros, sicut sæpe alias præcipitur (Isa_8:20). Necesse est igitur, rejici doctrinas et illuminationes pugnantes cum his libris. Item opiniones et cultus extra hos libros;” Melanchthon.
7. “Take heed to thyself, and to the doctrine.” Comp. Act_20:28. An excellent essay on this subject is found in the little golden book of Richard Baxter, “The Reformed Pastor,” translated from the English, Berlin, 1833; which expressly shows that there should be as little defect in the one as in the other, and what belongs to each. “The pastor who takes heed to himself, must take heed that the work of grace be truly accomplished in him; that he grow more and more in it; that his conduct do not stand opposed to his doctrine; that he do not live in any sin which he condemns in another; that none of the qualities requisite for his office be lacking in him. Whoso has to care for his flock, must give heed that no other than pure doctrine is preached; and he will watch, likewise, that greater stress be not laid on true faith than on true faith.”
Heubner: Much bodily exercise may cause spiritual harm, may excite a coarse, brutal spirit, the opposite of self-restraint and self-denial.—Religion awakens all our spiritual powers; the same man, formed by religion, will do infinitely more than without religion.—Man can never profit himself save by godliness.—He who searches Scripture aright, can exhort and teach.—It is a fearful sorrow to have had good gifts, and not to have used them.—The pastor who does not grow perceptibly, must, more than all men, become immoral.—Care for our own souls, and the souls of others, is very closely connected.
Lisco: How is a good minister of Jesus Christ formed? (1) By his inner life; (2) by his outward activity.—Godliness is profitable for all things.
Von Gerlach: The capacity for the office of a true pastor, as it proceeds out of a life with God in his heart, must ever draw him back to his own life; his whole attention must be always equally given to himself and to the doctrine, to his own and his hearers’ salvation.—How can a man think to form the kingdom of God in another, if he has not given heed to form it in himself? And, again, how great is the reward of those who, without losing sight of themselves, sacrifice self for the salvation of others.
Baxter: It is the great, widespread evil of the Church, that it has unrenewed and inexperienced pastors; that so many become preachers before they become Christians, and are consecrated as priests at the altar of God before they are made holy to Christ by the offering of the heart to Him; and thus they worship an unknown God, and proclaim an unknown Christ, and pray through an unknown Spirit, and preach of a state of holiness, and fellowship with Christ, and a glory and a blessedness, which are wholly unknown to them, and perhaps will remain unknown through all eternity! He must be indeed a heartless preacher, who has not himself in his own heart the Christ and the grace which he declares. Alas, that all scholars in our universities might well ponder this!
Saurin, “A Sermon on the Profit of Godliness” (1Ti_4:8), in his Sermons, vi. p. 1Tim 377: The influence of the fear of God on our health; our good name; our wealth; on the rest of the heart; the peace of conscience; and what concerns the future life: all this becomes manifest in its power, when we consider the devout man in his daily conduct, in his retirement, at the Supper of the Lord, at the approach of death.
Very rich in thought and clear in argument.
Footnotes:
1Ti_4:6.—The received text has “Jesus Christ;” see Tischendorf. The Sinaiticus also confirms the omission, [I think there is some slip here; the question is of the proper order of the words. The Recepta reads, Ἰçóïῦ ×ñéóôïῦ ; all the authorities, and modern, critical editors, transpose, and read, ×ñéóôïῦ Ἰçóïῦ .—E. H.]
1Ti_4:8.—[The Sinaiticus omits ðñὸò before ὀëßãïí .—E. H.]
1Ti_4:9.—[The Sinaiticus omits ðÜóçò before ἀðïäï÷ῆò .—E. H.]
1Ti_4:10.—[Recepta, ὀíåéäéæüìåèá ; Lachmann, on the authority of A. C., has ἀãùíéæüìåèá ; so Griesbach; so also Sinaiticus.—E. H.]
1Ti_4:12.— ἐí ðíåýìáôé in the Recepta. Omitted by Lachmann and Tischendorf. [Neither are they in the Sinaiticus.—E. H.]
1Ti_4:15.—[Vulg. is striking here, “in his esto.”—E. H.]
1Ti_4:15.— Ἐí to be left out. See Tischendorf on the place.
1Ti_4:16.—[ óïõ . Not in the Sinaiticus.—E. H.]