Original Meaning
THE REFERENCES TO “the truth” (v. 3) and “the word of God” (v. 5) lead Paul to remind Timothy of his training in the “truths of the faith and of the good teaching that you have followed” (v. 6), an important emphasis in the Pastoral Letters. The phrase “brought up” represents the Greek word for “nourished,” a significant description of the life-supporting role of teaching in the growing Christian. Some, it is true, remain infants in regard to their spiritual development (1 Cor. 3:2). Not Timothy, however, for he has received nourishment in the faith. The New Testament lists three sources of his teaching: biblical knowledge from his mother and grandmother (2 Tim. 1:5; 3:14–15); experience in the church, inferred from Acts 16:2; and trainingin-service under Paul. The present tense in the word “brought up” implies that this process of nourishment and growth is continuing.
The “teaching” Timothy has received, referred to here as “good,” is usually described as “sound” in the Pastorals (1 Tim. 1:10; 2 Tim. 4:3; Titus 1:9; 2:1). In 1 Timothy 4:13 teaching appears as one element in Timothy’s ministry to others (see comments on that verse). In the present section also, the things Timothy has learned are to be taught to others, specifically “to the “brothers” (v. 6). Paul uses the term brothers frequently enough with reference to both men and women (e.g., Rom. 12:1) to justify including “and sisters” in a contemporary translation. Without doubt, in other words, Paul intends women to learn these things too (cf. 1 Tim. 2:11). These people are probably not only the leaders, but the church as a whole, who need to know and respect Timothy’s credentials. This letter will be in Timothy’s possession, ready to be produced at any time that his delegated authority needs affirmation.
To “point these things out” (v. 6) is one way to express Timothy’s assignment. “Command and teach” in verse 11 is a stronger way of putting it. By doing this he will be a “good minister of Christ Jesus.” “Minister” (diakonos) is a word for anyone who serves God, as well as for the special group described in 3:8 (see comments). Paul uses this word in his letters for himself and for any who serve with him in the work of evangelism and mission (Rom. 16:1; 1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:23; Col. 1:7, 23, 25; 4:7).
The negative side of this commission is avoiding involvement in fruitless “godless myths and old wives’ tales.” Such teachings not only lack verifiable substance (“myths”) or religious sanction (“godless,” the word used here has an assortment of meanings stemming from the idea of territory outside the precincts of a sacred temple), but are no more dependable than “old wives’ tales.” This reference sounds sexist and discriminatory of the elderly to our modern ears, but was an idiomatic expression useful in describing vacuous tales such as elderly women told their grandchildren.1 Whether intentional or not, this description of the godless, undependable teachings of the heretics forms a contrast to Timothy’s rigorous training in godliness and to the “trustworthy saying” referred to in verse 9.
This training in godliness is so important that it far surpasses physical training (v. 8). Since Paul says that the latter has “some value,” commentators and preachers have postulated, with varying degrees of emphasis, an exhortation to Timothy to keep himself physically fit. It is important to see the semantic pattern here. In the last clause of verse 7 two significant words appear: “train” (gymnaze) and “godliness” ([pros] eusebeian; the NIV translates the entire phrase by “to be godly”). Paul picks up the root gymnaz-in verse 8, expresses it in noun form (“training”; Gk. gymnasia), and makes the observation that this does have “some value.” But his emphasis is not there. He picks up the word “godliness” (eusebeia) and makes a structurally parallel statement, substituting eusebeia for somatike gymnasia, “physical exercise” and pros panta, “for all things” for pros oligon, meaning, loosely, “for a few things”:
| somatike gymnasia |
pros oligon |
estin ophelimos (“is beneficial”) |
| eusebeia |
pros panta |
ophelimos estin (“is beneficial”) |
The emphasis is clearly on the second clause, with the first one functioning as a basis for comparison, not as a command to Timothy to get a little exercise or as a demeaning of athletic training. The pros panta (“for all things”) in the second clause is amplified by a further comment that this holds promise for “both the present life and the life to come.” This implies that Paul’s “some value” refers to the relative brevity of this life in comparison with what is to come. It is possible that this thought follows on Paul’s rejection of the asceticism of the false teachers (vv. 1–5), but the text does not establish a direct connection.
The “trustworthy saying” (see comments on 1:15) referred to in verse 9 is probably the words found in verse 8 rather than in verse 10. A similar diagram to the one I constructed above to determine the flow of the text is used by Knight to show that verses 8 and 9 belong together and constitute a familiar saying.2 A further and perhaps stronger reason to why verse 10 is likely not that “trustworthy saying” is that it is introduced by the conjunction gar, often translated “for,” and seems to provide an explanation or reason for what precedes, rather than being a quotation brought into the text. It points to verse 8 as the grounds for Paul’s instructions.
The next clause in verse 10 begins with the Greek word hoti, which can mean either “that” or “because.” Understood as “that,” it could introduce a quotation such as the “trustworthy saying.” However, as already noted, this is likely not the case. If the word hoti therefore means “because,” it offers the reason why Paul struggles, which, in turn provides the basis for his words to Timothy in verse 8, which constitute the “trustworthy saying.” Expressed, then, in reverse sequence, verses 8–10 suggest: “We hope in God, the Savior, and thus we work hard; we do this because of the promise of life to come that rewards training in godliness.” If this is the correct understanding of the clause relationships, the note of hope is dominant here, expressed in the “promise…[of] the life to come” (v. 8) and in “hope in the living God.”
The NIV interprets these verses differently, understanding verse 10b to be the “trustworthy saying.” By starting a new paragraph at verse 9 it separates “This is a trustworthy saying” from the preceding material. Then it deals with the problem of the gar clause intervening between verse 9 and the second clause in verse 10 by making it parenthetical and translating gar “and” rather than “for.” The result is: “This is a trustworthy saying…(and for this we labor…), that we have put our hope….” The NRSV, by contrast, keeps everything in the same paragraph and has the sequence: “…the life to come. The saying is sure and worthy of full acceptance. For to this end we toil…because we have our hope set….“3
Two phrases in verse 10 require careful attention lest they be misunderstood: “Savior of all men” and “especially of those who believe.” These words could be taken to mean that God ultimately saves everyone (an idea called universalism), though believers experience this in some special way. But this is not the case, for several reasons. (1) Paul, Jesus, and Scripture in general make it clear that not all are saved, for some deliberately refuse to accept God’s saving grace.
(2) While the term savior can be taken in a nontheological sense—that is, that God cares for all, heals them, and rescues them from harm—this does not fit the usage of “Savior” in the Pastoral Letters.
(3) The word “all” in Scripture often refers to believers, the context making this clear.
(4) In the present context “all” may mean “all kinds of,” a possibility supported by the use of anthropos, which refers to humanity (it should be indicated by the translation “people,” not “men,” as in NIV).
The second phrase, “especially of those who believe,” is not the best translation of the Greek words used here; more likely it means “in particular” or “I mean” (as it does in Gal. 6:10; perhaps also Phil. 4:22; 1 Tim. 5:8, 17; 2 Tim. 4:13; Titus 1:10–11).4
Bridging Contexts
CONFRONTING HERESY ON a personal level. The protection of the flock is a main (though not the only) responsibility of shepherds. Paul’s speech to the Ephesians elders in Acts 20 emphasizes this. The predators would, he said, “distort the truth” (v. 30). Now Timothy must participate in caring for that same flock and confront the error that did intrude.
But in spite of the severity of the error, this passage does not instruct Timothy further as to the theological issues. Paul does, it is true, refer to Timothy’s Christian heritage, citing the “truths of the faith” and the “good teaching” he has followed. But Paul’s promise is not that if Timothy will “point these things out,” he will conquer the deceiving spirits, defeat the false teachers, or save the flock from error, important as those effects would be. Instead, Paul concentrates on Timothy himself as a “good minister of Christ Jesus.” He goes on in the next section (4:11–16) to exhort Timothy about his personal life. As has often been said of missionaries and others who serve Christ, the person is more important than the work.
Paul follows this commendation with the instructions to avoid completely the “godless myths” he is encountering. But again Paul does not describe these myths or “old wives’ tales” or show Timothy how to combat them. This, of course, adds to our frustration in trying to determine the exact nature of the heresies Paul wants Timothy to oppose. This very fact, however, is a strong indicator that the Pastoral Letters are not primarily a handbook either on church order or doctrine. As we have frequently noted, this letter is unique in its thoroughgoing blending of doctrine and life. The real message of the Pastoral Letters is not one or the other of these but the combination of both.
Therefore, in the current passage Paul refers to the false teaching, but instead of expanding on this he immediately speaks of the way Timothy is to live and to respond to that teaching. The antithesis to becoming involved with these myths and tales is not, in this context, to bring an arsenal of theology against them but to be godly. The rigorous but strange lifestyle of the heretics has to be met with an equally rigorous lifestyle of godliness. This has immense value “for both the present time and the life to come.” Surely all this does not mean that we are never to combat error point by point with truth, just that such is not the main message of this book. The mixture of error and ungodliness is adversely compared to the blend of truth and godliness. That is the message for all cultures and all times from this passage.
Myths, tales, and hope. Without losing that main thrust of the passage, we must also consider the fact that every age has its own myths and tales. Those who have studied ancient Greco-Roman religions have realized that while the names of the gods are prominent, it was the folk religion that controlled the lives of the people. Fertility, protecting the boundary lines between properties, and personal health were what concerned the people and called for religious action. Myths and tales have been spread by word of mouth, by pagan priests, by printed page and telephone, and now by the Internet. There is no standard of truth and no screening of error on the Internet, and even Christian resources that contain blatant error are picked up and repeated literally around the world.
The conclusion of verse 8 directs our attention to the life to come. The minute we talk about that we are in the realm of hope. This is not as prominent in the Pastoral Letters as it is in Romans 5 and 8 or in the magnificent lines of 1 Peter 1:3–9. But it is here, and it serves as a reminder not to be preoccupied with our present situation, either with present evil or with present activity, to the exclusion of the “forward look.” God is “living,” transcending all of our present experiences, and he is Savior. As such he rescues us from all present circumstances as well as from our sins.
Contemporary Significance
KEEPING FOCUSED IN the age of technology. We live in a time when Christian leaders are both better known and, therefore, a greater potential benefit or deterrent to the gospel than perhaps at any other time in recent memory. This, of course, is true in large measure because of the exposure to Christian leaders in television and other media. Also, the founders of new churches themselves tend to be the visible focus of those churches. The very qualities that enable them to be successful in church planting and growth—aggressiveness, practical skills, and the ability to speak God’s Word to a contemporary audience—are qualities that bring them to prominence.
Television programs, Christian radio, and Christian publications naturally feature the successful preachers and church builders. This puts a heavy burden on these servants of Christ. Very early in his ministry, Billy Graham determined to keep all finances above board and never to be alone with a woman other than his wife.5 Not all have followed that wisdom, however, and the fall of those who have not is far better known today than it would have been fifty years ago. That is not always because the preachers are more vulnerable, but because they are more visible.
This passage urges self-discipline. That is implied in the comparison of godliness with physical training. Godliness is not passive but active. As physical training develops the body and as aerobic exercises improve the function of the heart, so a godly walk has its beneficial effect on one’s character. Attempts to minimize the importance of physical training are heard less these days than before research showed the effect of exercise and good diet on one’s life span. It does have value, as Paul affirms in verse 8, but the importance of spiritual and moral health far exceeds that.
Spiritual formation. In recent decades the term spiritual formation, long used by Catholics, has been more common among Protestant evangelicals. There is a recognition that conscious attention should be given to such areas as spiritual growth, moral and ethical awareness, practical appropriation of Scripture, immersion in prayer and meditation, and involvement in the community of faith. Evangelical seminaries formerly tended to concentrate on academics. In general they assumed that since spiritual growth should be the responsibility of the church, the seminary did not need to include this in its curriculum. What attention was given to the spiritual aspect of ministry training was largely in chapel services and small groups.
Now, however, more deliberate spiritual direction and specific courses on spiritual development are appearing as part of the academic curriculum in Christian colleges and seminaries. One example is the cooperation of the Bannockburn Institute and Trinity International University to foster seminars to facilitate this process, not only in the educational but in the business community as well.6
What is still sometimes neglected in both church and school is the development of character. Prayer, Bible reading, meeting attendance, witnessing, worship, obedience to specific biblical texts, moments of spiritual insight, and even revival are all tremendously important. Isolated acts and events, however, do not necessarily develop character. Character is developed by bringing these spiritual disciplines to bear together on our lives, on our attitudes and decisions, and on our relationships and actions.
The tools of our trade in the various phases of Christian ministry today are extraordinary, and it is possible to become too involved with the amazing variety of technology available to us. The use of such tools as electronic equipment, the Internet, and CD-ROM resources has already (according to the confession of some) occupied too much attention and time. To the extent that this may distract us from time alone with God and from the worship of and dependence on God, it can move us away from the goal of 1 Timothy 4:6–10.
Not only is it easy to become too involved in technology, but we can also be preoccupied with our own battles with evil. First Timothy 4 opened with a reference to the teachings of demons, so Paul is consciously dealing with the unseen world in the matters at hand. But his instructions to Timothy do not concentrate on that. They rather deal with his development of character and with discipline. Nor does Paul focus only on what Timothy was involved in at the time. He looks ahead on the basis of the promise that godliness holds “for both the present life and the life to come.”
This introduces the topic of “hope in the living God” and elevates the focus of the minister of Christ, who may tend to be mired in the mud of daily duties. When Paul was listing what he had suffered for Christ, he added in 2 Corinthians 11:28, “Besides everything else, I face daily the pressure of my concern for all the churches.” Pastors, missionaries, and others who feel the burden not only of those who may be lured by false teachings (as those in Ephesus), but also of all believers in their daily struggles, can learn from verses 8–10 of our passage to look up and hope in the living God. He is the Savior of all, and he cares infinitely more for the people among whom we labor daily than even we do.
1. See Plato, Republic 1.350, as well as the information under γρα?? in LSJ, 359. By contrast, see the type of teaching children should receive from their mothers and grandmothers (2 Tim. 1:5).
2. Knight, Pastoral Epistles, 199.
3. See also the NLT for a similar structure. The UBS Greek text has a period after verse 8 and a semicolon after verse 9, thereby linking the “trustworthy saying” with what follows. A footnote shows the punctuation interpretation of various translations. The reader of the NLT will note that unlike most other translations, it translates each occurrence of pistis ho logos differently, here using eight words. Unfortunately this does not alert the reader to the repetition of a formula and thus fails to communicate clearly the fact that Paul is citing a series of quotations he considers of great significance.
4. See T. C. Skeat, “’Especially the Parchment’: A Note on 2 Timothy IV. 13,” JTS 30 (1979): 173–77
5. Billy Graham, Just As I Am (New York: HarperCollins, Grand Rapids: Zondervan, 1997), 128.
6. One of the Institute’s enterprises is The Center for Personal and Relational Growth, which was established to promote spiritual development. The address of the Institute is 2065 Half Day Road, Bannockburn, IL 60015, USA.