1 Timothy 4:15-16

1 Timothy 4:15-Paul Commands Timothy To Continue Making It His Habit Of Meditating Upon And Living By The Things He Taught In 1 Timothy 4:12- 14

First Command

In 1 Timothy 4:15, the apostle Paul issues two more commands to Timothy. The first is that he wants Timothy to continue making it his habit of meditating upon the things he taught in 1 Timothy 4:12-14 and the second is for him to continue making it his habit of living by them. 1 Timothy 4:12 Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe. 13 Until I come, give attention to the public reading of Scripture, to exhortation and teaching. 14 Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery. 15 Take pains with these things; be absorbed in them, so that your progress will be evident to all. (NASU) “Take pains with these things ” is composed of the accusative neuter plural form of the immediate demonstrative pronoun houtos ( ) (oo-toce), “ these things ” and this is followed by the second person singular present active imperative form of the verb meletao ( ) (mehlay-tah-owe), “ take pains with .”

Asyndeton

In 1 Timothy 4:15, Paul is employing the figure of “asyndeton,” which means that he is not using a connective word between his command in 1 Timothy 4:14 and his command here in 1 Timothy 4:15. Paul uses this figure in order to emphasize the first command here in 1 Timothy 4:15 in the sense that he wants Timothy to continue making it his habit of meditating upon the things he taught in 1 Timothy 4:12-14. This figure emphasizes the importance of this command for Timothy personally in that it will advance him spiritually and enable him to fulfill his responsibility of administrating the household of God in .

Houtos

The immediate demonstrative pronoun houtos refers to Paul’s teaching in 1 Timothy 4:12-14. This is indicated by the fact that each time Paul uses this word in

2011 William E. Wenstrom, Jr. Ministries 1 the accusative plural form in 1 Timothy (1:18; 3:14; 4:6, 11), it sums up the immediate preceding paragraph. It also functions as an accusative direct object meaning that it is receiving the action of the verb meletao , “ take pains with .” This indicates that Timothy as the subject of this verb is to perform the action of the verb and obey the commands and prohibitions that appear in 1 Timothy 4:12-14. We will translate houtos , “ these things .”

Review of 1 Timothy 4:12-14

1 Timothy 4:12 Absolutely no one must look down upon your youth but rather continue making it your habit of causing yourself to be an example with respect to believers by means of speech, by means of conduct, by means of divine-love, by means of faithfulness, by means of purity. (My translation) This verse is composed of a prohibition and a command. The prohibition is “Absolutely no one must look down upon your youth ” and the command is found in the adversative clause that follows the prohibition, namely, “ but rather continue making it your habit of causing yourself to be an example with respect to believers by means of speech, by means of conduct, by means of divine-love, by means of faithfulness, by means of purity .” In 1 Timothy 4:12, the apostle Paul is employing the figure of “asyndeton” in order to emphasize this prohibition and command in 1 Timothy 4:12 in the sense that he wants Timothy to dwell upon them and obey them. This figure emphasizes the importance of this prohibition and command for not only Timothy but also the Ephesian Christian community. “Absolutely no one must look down upon your youth ” emphatically prohibits anyone in the Ephesian Christian community looking down upon Timothy’s youthfulness. Paul mentions Timothy’s age here in 1 Timothy 4:12 because he doesn’t want those older than him to not listen and obey him since he is his delegate who is to communicate to the Ephesian church how he wants them to conduct themselves. Paul would have personally evangelized and taught many in the Ephesian Christian community including those pastors who were teaching false doctrine and those who were not. Many of the pastors and deacons in the Ephesian Christian community would have been older than Timothy, not to mention those who were not pastors. Thus, the apostle felt the need to warn those in the Ephesian church who were older than Timothy to not look down upon him because of his young age since he was Paul’s delegate to the Ephesians. What was at sake, were the commands and prohibitions and teaching that Paul wrote in this epistle. Timothy was Paul’s delegate and was to communicate these commands, prohibitions and instructions to the Ephesian church. If Timothy’s

2011 William E. Wenstrom, Jr. Bible Ministries 2 young age is an issue with some of the older members of the congregation, then, they would not listen to him and obey him consequently not listen to Paul and obey him. “Absolutely no one must look down upon your youth ” indicates that absolutely no one was to disrespect Timothy because of his youth. This would seem impossible in light of the fact that Paul and Timothy and not even the Holy Spirit could control the attitudes of members of the Ephesian Christian community. However, the adversative clause that follows instructs Timothy as to how he was to not let the older members of the congregation disrespect him because of his youth. His godly conduct was to gain their respect. Timothy was to demonstrate his maturity by living a godly life that would serve as an example for not only those Christians who were older than him but those who were younger as well of course. Paul’s statements in :3 imply that Timothy was carrying out this prohibition and the command to follow including everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the prohibition and command in 1 Timothy 4:12 are a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. “But rather continue making it your habit of causing yourself to be an example with respect to believers by means of speech, by means of conduct, by means of divine-love, by means of faithfulness, by means of purity ” presents an emphatic contrast with the previous prohibition for Timothy to not allow anyone to look down upon him because of his youth. Therefore, the contrast is between those older than Timothy looking down upon him because of his youth with that of Timothy providing them an example, and all believers by means of his speech, conduct, love, faithfulness and purity. This adversative clause indicates that Timothy is to show or demonstrate himself as an example for other believers to imitate. The prepositional phrase that follows the verb, namely, , α, , , , “by means of speech, by means of conduct, by means of divine-love, by means of faithfulness, by means of purity ” identifies how Timothy was to cause himself to be an example for other believers to imitate. In other words, the apostle wants Timothy to exemplify the Christian way of life. He is to exemplify what godliness or godly living is all about.

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This adversative clause emphasizes that Paul wants Timothy to cause himself to be an example for other Christians in Ephesus to imitate with regards to Christian conduct. He is to do this by means of his speech, conduct, love, faith and purity, which is the direct result of obeying the gospel. This will benefit Timothy in the sense that it will gain the respect of those older than him in the congregation so that they will listen and obey all that he commands, prohibits and instructs them. Once again, Paul’s statements in 1 Timothy 1:3 imply that Timothy was carrying out this command. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the prohibition and command in 1 Timothy 4:12 are a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. “An example ” is the noun tupos , which is used of Christian conduct or behavior that is to be imitated by others. The term speaks of a model of behavior as an example to be imitated. It speaks of Timothy as a model of behavior as an example to be imitated by the Ephesian Christian community. It refers to Timothy exemplifying godliness, the way of godliness or in other words, the Christian way of life so that he becomes someone to imitate. A believer who is an example of Christian conduct is one who is in fellowship with God and is exercising faith in the Word of God which results in obedience to the commands and prohibitions of the Word of God. A Christian who is exemplifying godliness is exercising faith in the Spirit’s teaching in the Word of God that they are crucified, died, buried, raised and seated with Christ, which results in obedience to the commands and prohibitions in the Word of God. A believer who exemplifies the Christian way of life loves God with his or her entire being and neighbor as oneself. They love others the way Christ love by the power of the Spirit. They produce fruit in the sense that they have Christ-like character, which is the fruit of the Spirit (cf. Gal. 5:22-23). “By means of speech ” indicates the means by which Timothy was to cause himself to be an example for the Ephesian Christian community to imitate with respect to godliness. The godly manner in which Timothy communicates with individuals in the Christian community in Ephesus is to be the means by which he causes himself to be an example for others to imitate with respect to godliness. It refers to the content of the conversations that Timothy has with the people in the Ephesian Christian community. It denotes the manner in which he speaks to

2011 William E. Wenstrom, Jr. Bible Ministries 4 them. It is related to the fact that with respect to the Ephesian believers, he does not sin with his words (Ephesians 4:25, 26, 29, 31; 5:4; Colossians 3:8-9). It also is related to the fact that he speaks in a manner that expresses the love of God by the power of the Spirit (Ephesians 4:25, 29, 32; 5:4, 19, 20; Colossians 3:12, 13, 16, 17). Timothy’s speech must based upon the filling of the Spirit, i.e. being influenced by the Spirit, which is the result of accepting by faith the Spirit’s teaching in the gospel. This will result in godly words. Thus, it refers to the fact that Paul wants Timothy’s speech to be godly, which would reflect the holy standards or godly standards of the gospel. Paul wants Timothy’s speech, his conversations with people to be consistent with his position in Christ and reflect that which he professes and the holy standards of the gospel. He is to exemplify godliness through his speech, his conversations. This word is related to Timothy’s public ministry in that it is referring to that which is observable by others in Timothy’s life. “By means of conduct ” indicates that Timothy is to be an example for the Ephesian Christian community by means of his conduct and specifically, his godly conduct. It refers to conduct, or lifestyle, which Paul wants to be godly in order that it would gain the respect of those who are older in the Ephesian congregation. This prepositional phrase denotes that Paul wants Timothy’s lifestyle to be godly, which would reflect the holy standards or godly standards of the gospel. Paul wants Timothy’s conduct to be consistent with his position in Christ and reflect that which he professes and the holy standards of the gospel. He is to exemplify godliness. This word is related to Timothy’s public ministry in that it is referring to that which is observable by others in Timothy’s life. “By means of divine-love ” indicates that Timothy is to be an example for believers “by means of” divine-love. It refers to Timothy obeying the Lord ’ command to love one another as He loves, which is the direct result of exercising faith in the Word of God (John 13:34). This prepositional phrase refers to God’s love practiced by Timothy toward the Lord, his fellow Christian and fellow human being since this is the direct result of them exercising faith in the Word of God and in particular the command in John 13:34. It explains how Timothy is to be an example of godliness for other Christians to imitate in the sense that it defines that he is to operate according to the love of God when dealing with people. Therefore, like the previous two prepositional phrases, this third one is referring to Timothy’s public ministry and denotes that divine-love should be observable in his life among the Ephesian Christian community. “By means of faithfulness ” indicates that Timothy is to be an example for believers by means of faithfulness. It denotes that Timothy is “faithful” in fulfilling his responsibilities of being Paul’s delegate and carrying everything Paul wanted

2011 William E. Wenstrom, Jr. Bible Ministries 5 done as prescribed in First Timothy. It refers to Timothy administrating the household of God in Ephesus by fulfilling his four responsibilities that are the means by which he tends and shepherds the flock of God: (1) Study (2 Tim. 2:15) (2) Teach (1 Tim. 4:13) (3) Pray (Acts 6:1-4) (4) Set an Example (Phlp. 3:17; 2 Thess. 3:7, 9; 1 Tim. 4:12; Titus 2:7; 1 Pet. 5:3). It too explains how Timothy is to be an example of godliness for other Christians to imitate in the sense that it defines that he is to be faithful in fulfilling his responsibilities to shepherd and tend the flock of God in Ephesus. Therefore, like the previous prepositional phrase, this one is referring to Timothy’s public ministry and denotes that faithfulness should be observable in his life among the Ephesian Christian community. “By means of purity ” indicates that Timothy is to be an example for believers by means of purity. It refers to Timothy conforming his behavior to the holy standards of the gospel with regards to women in the Ephesian Christian community. This prepositional phrase speaks of Timothy experiencing sanctification or in other words experiencing that which is true of him positionally, namely that he is crucified, died, buried, raised and seated with Christ. It too explains how Timothy is to be an example of godliness for other Christians to imitate in the sense that it defines that he is to be sexually pure. Therefore, like the previous two prepositional phrases, this one is referring to Timothy’s public ministry and denotes that sexual purity should be observable in his life among the Ephesian Christian community. In 1 Timothy 4:13, the apostle Paul issues another command to his young delegate and fellow pastor-teacher, Timothy. In this passage, he commands Timothy to continue making it his habit of being occupied with the public reading of Scripture, exhortation and teaching. 1 Timothy 4:13 Until I do arrive, continue making it your habit of being occupied with the public reading of Scripture, to exhortation, to teaching. (My translation) This verse contains the figure of “asyndeton,” which serves to emphasize the command here in 1 Timothy 4:13 in the sense that he wants Timothy to dwell upon it and obey it. This figure emphasizes the importance of this command for Timothy personally in that it will enable him to fulfill his responsibility of administrating the household of God in Ephesus. “Until ” is the conjunction heos , which refers to the period in which Paul is away from Ephesus due to his trip to Macedonia (cf. 1 Timothy 1:3). It indicates the time period in which Timothy should fulfill the command here in 1 Timothy 4:13. The word indicates that during the period that Paul is away from Ephesus because of his trip to Macedonia, Timothy is to be occupied with the public reading of Scripture, exhortation and teaching.

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“I do arrive ” is verb erchomai means “to arrive” and refers to Paul reaching Ephesus after traveling from the Roman province of Macedonia and speaks of the certainty of his arrival in that city. It speaks of Paul’s confidence that he will arrive by the will of the Father. “Continue making it your habit of being occupied with ” is the verb prosecho , which denotes that Timothy is to be totally absorbed with the public reading of Scripture, exhortation and teaching. It refers to the fact that he must devote all his energy to these tasks and speaks of concentration upon these activities to the exclusion of other activities, which are trivial in comparison. Not only is Timothy to be absorbed with these things but also all the pastors in Ephesus. Paul’s statements in 1 Timothy 1:3 imply that Timothy was carrying out everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the command here to Timothy here in 1 Timothy 4:13, as is the case with the others in this chapter, are simply a reminder to him to continue doing what he and Paul talked about before the latter left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative of prosecho is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. “The public reading of Scripture ” is the noun anagnosis , which refers to “reading aloud” or “the public reading” of the and Paul’s epistles in the local assemblies that met in various homes or school rooms or other public settings in Ephesus. It refers to the public reading of the Old Testament and Paul’s epistles in the corporate worship setting. When Paul wrote, First Timothy, that which would be publicly read aloud in Ephesus would be the , which is the Greek translation of the Hebrew bible since the Ephesian church was Gentile and not Jewish. They would also have read Paul’s epistles. This is indicated by the fact that in Colossians 4:16, Paul commanded that his letters to the Colossians be read to the Laodiceans. Also, Paul commanded the Thessalonians to have First Thessalonians read to every Christian (1 Thessalonians 5:27). Therefore, he considered his epistles to be essential for the life of the churches he planted and ministered to throughout the Roman Empire. The gospel of John would not have been read in Paul’s churches since it was not composed until the last decade of the first century. Mark was not composed

2011 William E. Wenstrom, Jr. Bible Ministries 7 until the late fifties or sometime during the sixties. Thus, it probably was not known and read in the Pauline churches. Some scholars such as D.A. Carson and G.J. Wenham argue for Matthew to be written in the eighties and some like Walvoord and Zuck believe that it was written in the fifties. Thus, it could have possibly been read by the Pauline church according to the latter but would not have been according to the former. Luke was written in the sixties and since he was a companion of Paul, would have been read in the Pauline churches and maybe by the church in Ephesus by 63-65 A.D when First Timothy was written. However, with this being said, even if the gospels were not written by the time Paul wrote First Timothy in approximately 63-65 A.D., the stories and traditions of Jesus that found their way into the four gospels would have been communicated to the church in the public worship service. The reading of Scripture in the public worship setting would provide the foundation for pastor-teachers communicating to the church their application. Also, these pastors would teach the church from that which was read publicly from this public reading of the Scriptures. This would provide the individual members of the church with an understanding of who they are in Christ. It would in other words it would define their identity in Christ as individuals but also as a corporate unit. Therefore, the public reading of Scripture and communicating their application to the church and teaching the church from them would not only answer the believer’s question as to who they were but also answer their question as to how they should live in light of this identity in Christ. It would also resolve disputes, especially between Jewish believers and Gentile believers with regards to such things as the dietary restrictions of the Mosaic Law and circumcision. Now, not only does Paul want Timothy to be occupied with the public reading of Scripture but also the pastors in Ephesus. Those who were faithful, to encourage them to continue and those who were unfaithful to get them back on track. “To exhortation ” is the noun paraklesis , which refers to the believer being encouraged by the public reading of the Scriptures to live in a manner worthy of their calling, to grow up to become like Christ. It refers to the wisdom received from the teaching of the Scriptures and under the guidance and direction of the Holy Spirit. It manifests itself by encouraging other believers to live according to the Father’s will and can involve not only encouraging but also warning other believers in a humble and loving way when they are going astray from doing the will of God. This encouragement involves comforting through the Scriptures those believers who have lost love ones or are experiencing suffering whether emotionally or physically. This public reading of the Scripture can encourage the believer in the sense that it provides help and gives support to them when they are having problems with a certain temptation or with a difficult trial that they are facing. This

2011 William E. Wenstrom, Jr. Bible Ministries 8 encouragement from the Scriptures involves helping the believer deal with a particular burden that is too heavy to bear alone and manifests itself by encouraging the believer when they are depressed, frustrated or grieving. Therefore, paraklesis speaks of teaching believers the correct and accurate application of the Word of God. “To teaching ” is the noun didaskalia , which is used in an active sense referring to teaching church age believers from the Scriptures and the various doctrines contained in them. The word refers to Timothy and the pastors in Ephesus teaching the Christian way of life to the Ephesian Christian community. It would involve teaching them with regards to their union and identification with Christ. Also, it would involve teaching them with regards to the character and nature of the Trinity as well as what each member has accomplished on their behalf. In 1 Timothy 4:14, Paul commands his young delegate to continue making it his habit of not neglecting the use of his spiritual gift of pastor-teacher, which was confirmed at his ordination through prophetic words with the laying on of hands by the elders. 1 Timothy 4:14 Continue making it your habit of not neglecting that spiritual gift which is in you, which was given for your benefit by means of prophecy accompanied by the laying on of hands by the council of elders. (My translation) In 1 Timothy 4:14, Paul commands his young delegate to continue making it his habit of not neglecting the use of his spiritual gift of pastor-teacher, which was confirmed at his ordination through prophetic words with the laying on of hands by the elders. In this verse Paul is once again, as he did in 1 Timothy 4:11, 12 and 13, employing the figure of “asyndeton” in order to emphasize the command here in 1 Timothy 4:14 in the sense that he wants Timothy to dwell upon it and obey it. This figure emphasizes the importance of this command for Timothy personally in that it will enable him to fulfill his responsibility of administrating the household of God in Ephesus. The command “ continue making it your habit of not neglecting that spiritual gift which is in you ” serves to deny any idea of Timothy neglecting using or exercising his spiritual gift of pastor-teacher. It denies any idea of Timothy failing to exercise the spiritual authority delegated to him by the Lord Jesus Christ through the Holy Spirit that is expressed through the function of his spiritual gift of pastor-teacher. It denies any idea of Timothy not fulfilling his responsibility of exercising his spiritual gift of pastor-teacher. These two words deny any idea of Timothy not fulfilling the four responsibilities of the pastor-teacher, which are the means by which he tends and shepherds the flock of God: (1) Study (2 Tim. 2:15) (2) Teach (1 Tim. 4:13) (3)

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Pray (Acts 6:1-4). (4) Exemplify the Christian way of life (1 Timothy 4:12; :10). It does not indict Timothy for neglecting the exercise of his spiritual gift. Rather, it indicates that he was being faithful in doing so. It simply prohibits Timothy from neglecting the exercise of his gift in the future. Paul’s statement in 1 Timothy 1:3 supports this since it implies that Timothy was carrying out everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the prohibition here in 1 Timothy 4:14 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. “Spiritual gift ” is the noun charisma , which refers to Timothy’s spiritual gift, which was pastor-teacher. That Timothy’s gift was pastor-teacher is indicated by the commands and prohibitions that Paul issues Timothy in 1 Timothy 4:11-16 that are directed to him personally. Each of them speak of Timothy fulfilling his four- fold responsibility of studying, teaching, praying and exemplifying the Christian way of life for the Ephesian Christians. That Timothy has the gift of pastor-teacher is indicated by Paul’s statements to Timothy in :13-14, 2:15, 2:24-26, and 3:14-4:5. The relative pronoun clause “ which was given for your benefit ” refers to Timothy’s conversion when the Holy Spirit gave him the gift of pastor-teacher and speaks of God’s grace. The prepositional phrase “ by means of prophecy ” indicates that when God the Holy Spirit gave Timothy the spiritual gift of pastor-teacher, He identified this gift given to Timothy “by means of” a prophecy. The Scriptures teach that Holy Spirit gives a spiritual gift to every believer at the moment of his conversion, which is authorized by the Lord Jesus Christ (1 Corinthians 12:4-11; cf. Ephesians 4:8-11). This would indicate that the prepositional phrase ηα denotes accompaniment rather than means. However, the Spirit inspired the prophecy that confirmed and identified to the Christian community that Timothy possessed the spiritual gift of pastor-teacher. It confirmed and identified to the Christian community that the Holy Spirit had in fact given Timothy the gift.

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This prepositional phrase refers to the exercise of the temporary or discontinued gift of prophet. However, this time it refers to the prophecy that confirmed and identified Timothy as being given the spiritual gift of pastor-teacher by the Holy Spirit at the moment of his conversion. This prophecy that confirmed and identified to the Christian community and Paul that Timothy possessed the spiritual gift of pastor-teacher divinely authorized Timothy’s ministry on behalf the body of Christ and the Lord. It told everyone in the Christian community and Paul that Timothy was authorized by the Lord. This Spirit inspired prophecy confirmed to the Christian community that Timothy was given the gift of pastor-teacher by Him. The prepositional phrase “ accompanied by the laying on of hands by the council of elders ” refers to the ordination ceremony of pastors by other pastors through the laying on of hands. It refers to the ceremonial act of ordained pastors laying their hands on those men who possess the spiritual gift of pastor-teacher. This act indicated that the congregation and the leadership of the church, through the Holy Spirit, were confirming that these men possess the gift of pastor-teacher. Furthermore, it meant that these men were authorized to serve as overseers as a result of consistently manifesting the qualifications for the overseer over an indefinite period of years (:1-7; Titus 1:6-9). “The council of elders ” refers to those pastors who were ordained by other ordained pastors as a result of consistently manifesting over an indefinite period of years the qualifications for the overseer (1 Timothy 3:1-7; Titus 1:6-9). Thus, they were men who were functioning as overseers in the various house churches in the Christian community. They served to train those men with the spiritual gift of pastor but were not yet qualified to hold the office of overseer due to their need for more spiritual growth. Therefore, it refers to a council or body of ordained pastor- teachers. The Bible never sanctions a council of deacons or a board of directors.

Meletao

This verb in classical Greek was used primarily to mean “to take thought for, to attend to, to care for.” It also meant “to exercise” or “to practice.” It is found in the Septuagint 34 times where it is often used to translate the Hebrew hā·ḡā(h) ( ), “to meditate” or “ponder” on something by talking to oneself (cf. Joshua 1:8; Psalm 1:2). It occurs only twice in the (Acts 4:25; 1 Timothy 4:15). The verb appears in Acts 4:25, which is a quotation from Psalm 2:1 and means “to plot.” In 1 Timothy 4:15, the verb meletao means “to meditate” indicating that Paul wants Timothy to continue making it his habit of “meditating” on the commands and prohibitions that appear in 1 Timothy 4:12-14.

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Some argue that the word means “to practice,” which is a meaning used in classical Greek and the Septuagint as we noted. However, it is better to interpret meletao as meaning “to meditate” emphasizing Timothy’s responsibility to reflect upon the commands and prohibitions that appear in 1 Timothy 4:12-14. This interpretation is indicated by the fact that the verb eimi , which follows it means “to live” and the prepositional phrase that follows it specifies the rule or code that someone lives by. Thus, the verb eimi and the prepositional phrase teach that Paul wants Timothy to continue to make it his habit of living in conformity or according to the commands and prohibitions he issued in 1 Timothy 4:12-14. This second command emphasizes Timothy’s actions in the sense of putting into practice the commands and prohibitions in 1 Timothy 4:12-14 whereas the first emphasizes his thinking. With this being the case, we can see that Paul is emphasizing the importance of meditating and reflecting upon the Word of God in order to put it into practice. Thus, it is significant that Paul places meletao before eimi because he is emphasizing with Timothy that thought precedes action and specifically thinking doctrine precedes acting upon it. The present imperative form of the verb meletao is a “customary present imperative” whose force is for Timothy to simply continue being meditating upon Paul’s two commands and two prohibitions in 1 Timothy 4:12-14. The present imperative is a command for action to be continued, action that may or may not have already been going on. It is often a character building command to the effect of “make this your habit,” “train yourself in this, discipline yourself.” This is the use of the present imperative in general precepts. The present imperative of meletao means, “to continue making it your habit of” meditating upon Paul’s commands and prohibitions that appear in 1 Timothy 4:12-14. Paul’s statement in 1 Timothy 1:3 supports this interpretation. This verse implies that Timothy was carrying out everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the command here in 1 Timothy 4:15 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia.

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The active voice is stative indicating that Timothy as the subject is to continue “existing in the state” of meditating upon the two commands and prohibitions that appear in 1 Timothy 4:12-14. We will translate meletao , “ Continue making it your habit of meditating upon .”

Biblical Meditation

In 1 Timothy 4:15, the apostle Paul wants Timothy to meditate upon the two commands and prohibitions that appear in 1 Timothy 4:12-14 for the purpose of making personal application. He is to meditate upon these commands and prohibitions and make personal application to his own life. Biblical meditation involves repetitive, reflective and reverential reading of the Word of God and making application to one’s own life. Meditation means “the act of focusing one’s thoughts, thus to ponder, think about.” It consists of reflective thinking or contemplation, usually on a specific subject to discern its meaning or significance or a plan of action. Joshua 1:8 This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success. (NASU) Biblical meditation consists of reflective thinking or contemplation on the Word of God in order to discern its meaning for the purpose of making personal application (Philippians 4:8-9). Philippians 4:8 Finally, brothers whatever things exist eternally in a state of being true in character, whatever things exist eternally in a state of being noble in character, whatever things exist eternally in a state of being righteous in character, whatever things exist eternally in a state of being pure in character, whatever things exist eternally in a state of being lovely in character, whatever things exist eternally in a state of being admirable in character, if-and let us assume that it is true for the sake of argument there exists eternally anything in a state of being virtuous in character…and we agree that there is and if-and let us assume for the sake of argument that it is true there exists eternally anything in a state of being praiseworthy in character…and we agree that there is, then from now on, make it a habit of meditating upon these things. 9 Concerning which things, all of you both learned through instruction, yes-and all of you accepted as well, all of you both heard, yes- and all of you observed as well in my presence, from now on make it a habit of practicing these things and as a result God the Holy Spirit who produces a peace that is divine in nature, will as a spiritual truth be among all of you. (My translation)

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Biblical meditation is an expression of rejecting self-sufficiency in favor of the sufficiency of God’s Word. The goal of Christian Biblical meditation is to adopt the attitude or thinking of Christ, which is expressed in the infallible, inerrant Word of God. The purpose of Christian Biblical meditation is to develop the character of Christ in the believer. J.I. Packer gives the following definition of meditation in his book, Knowing God: “Meditation is the activity of calling to mind, and thinking over, and dwelling on, and applying to oneself, the various things that one knows about the works and ways, and purposes and promises of God. It is an activity of holy thought, consciously performed in the presence of God, under the eye of God, by the help of God, as a means of communion with God. Its purpose is to clear one’s mental and spiritual vision of God, and to let His truth make its full and proper impact on one’s mind and heart. It is a matter of talking to oneself about God and oneself; it is, indeed, often a matter of arguing with oneself, reasoning oneself out of moods of doubt and unbelief into a clear apprehension of God’s power and grace. Its effect is to ever humble us as we contemplate God’s greatness and glory, and our own littleness and sinfulness, and to encourage and reassure us—“comfort” us in the old, strong Bible sense of the word—as we contemplate the unsearchable riches of divine mercy displayed in the Lord Jesus Christ.” Psalm 119:15 I will meditate on Your precepts [piqqudhim , meaning, “commands, ordinances”] and regard Your ways. (NASU) “Meditate ” is the verb siach , meaning, “to go over in one’s mind whether inaudibly or audible, quiet reflection, ponder, contemplate, consider, meditate.” This should be our focus when we pray or worship. Psalm 119:27 Make me understand the way of Your precepts, so I will meditate on Your wonders [verb, pala , meaning, “wonderful extraordinary works upon the earth and in the lives of men and women”] . (NASU) Psalm 119:48 And I shall lift up my hands to Your commandments, which I love; And I will meditate on Your statutes. (NASU) Psalm 119:148 My eyes anticipate the night watches, that I may meditate on Your word [noun, ` imrah , meaning, “divine authoritative word”] . (NASU) The objectives of biblical meditation are the following: (1) Fellowship: communicating with God (1 Corinthians 1:9). (2) Worship: responding to the Word of God (John 4:24). (3) Instruction: learning the will of the Father (Proverbs 23:23). (4) Motivation: inspiring the believer to courageous service (Romans 12:1). (5) Transformation: having divine viewpoint and perspective (Romans 12:2). Biblical meditation should take place day and night. Note that meditation does not have to be a separate action from prayer, but it should take place in prayer. While this generation perceives meditation as a solitary—sitting on the floor, cross-legged—action, biblical meditation is to be accomplished in prayer by

2011 William E. Wenstrom, Jr. Bible Ministries 14 simply concentrating and contemplating spiritual phenomena for the purpose of making application. Before you prepare to meditate, take into consideration the hindrances of meditation. First, be conscious that thinking with cosmic viewpoint and being preoccupied with materialism, secularism, activism, religion, or legalism will hinder meditation. Second, know that your sin nature will fight against spending quality alone time with God. Therefore, be on guard against laziness, sensuality, emotionalism, and procrastination. Third, examine yourself for traces of arrogance. Do not enter into poor methods of interpretation, emotional responses for application, or unrealistic expectations of instant results. Finally, realize that your family and occupation are not bad things, but can very well distract you from your responsibility to meditate. Now that you are conscious of all those things, prepare yourself for meditation by first taking time. Set aside time to contemplate God and listen to Him in prayer. Second, be still and concentrate upon the Lord in prayer (Psalm 46:10). Third, seclude yourself. Be alone with God (Mark 1:35). Fourth, be silent. Once you’ve said all you need to say to God, don’t rush to end the prayer, but stay silent for some time and listen to God in prayer (Isaiah 30:15). Fifth, discipline yourself to stay focused. Do not let your mind wander aimlessly, but keep it in strict focus upon God (1 Corinthians 9:27). Finally, submit to God. Permit Him to handle the problems you offered to Him in prayer (James 4:10). Psalm 1:1 How blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers! 2 But his delight is in the law of the LORD, and in His law he meditates day and night. (NASU) Scripture upon Scripture teaches the importance of meditation and setting aside time for God. We should adjust our daily lives to include time to meditate upon the Word of God in prayer, not allowing the ploys of the cosmic system to distract us. Biblical meditation takes the focus off our problems and ourselves and places it on God’s person, provisions, and protection. When we do this, our problems are put into perspective. The pressures of life begin to dissipate when we force ourselves to be secluded, silent, and still before the Lord. When we meditate upon the Lord, we see things from a different perspective. Meditation brings us to a position in which we observe ourselves in the light of God’s Word (Psalm 36:9; Ephesians 1:17-18). Meditating upon the Lord in the morning will relax and prepare us for the day ahead, and meditation at night will help us rest easy in a peaceful sleep in spite of difficult circumstances we may be facing. It is easy to meditate. First, review the past. Review how God has operated in your life in past instances of prosperity or adversity. Second, reflect upon the

2011 William E. Wenstrom, Jr. Bible Ministries 15 attributes and characteristics of God. Third, remember God’s promises of provision and protection. Fourth, make a prayer request of God. Fifth, read your Bible. Read Scripture for content. Then, sixth, reflect on the Bible. Reflect upon the statements of Scripture. Finally, respond. Respond to the Word by making personal application. The last three—read, reflect, and respond—require further instruction. When you read the Bible, demonstrate reverence and be cognizant of the fact that you are reading the Word of God. Second, read repeatedly. It is likely you will not understand the passage the first time, so be repetitive in reading portions of the Scriptures. Third, use your imagination. Visualize the setting of the passage you are reading and place yourself in it. Fourth, use study tools. Utilize concordances, lexicons, commentaries, and notes from Bible class. The bibliography in the back of this book can lead you in the right direction of what study tools to use. Finally, comprehend, which is the ultimate goal of Bible study. Asking questions like who, what, when, where, why, and how will help you comprehend. When you reflect on Scripture, know your purpose, which is, essentially, to fulfill the objectives of meditation—worship, instruction, motivation, and transformation. Second, demonstrate humility by reflecting objectively. Think of the passage in God’s terms, not your own. Third, reflect in faith, trusting that the Spirit of God will enlighten you and reveal spiritual truths to you. Finally, be patient, expectantly waiting on the Lord for revelation and illumination. When you respond in personal application, acknowledge your sin first. This will assure that you operate by the Filling of the Spirit and not by your own human ability. Second, respond in faith. This is your personal responsibility, always to operate in faith. Trust in the Word of God to lead you. Third, be obedient to the Word of God and apply what the Scriptures teach. Fourth, remember your spheres of application, which are threefold: God (Father, Son, and Holy Spirit), mankind (family, friends, church, neighbors, government, etc.), and Satan (demons, cosmic system, sin). Finally, consider your stewardship. Operate in your time, talent [spiritual gift], or treasure [finances]. In conclusion, prayer is a time to meditate upon who and what God is and to appreciate and love Him. Too often, we as believers look at prayer as being a time simply to ask God for things; but, in reality, the essence of prayer is worship, adoration, reverence, and praise (Psalm 145:2-3).

Second Command

1 Timothy 4:15 Take pains with these things; be absorbed in them, so that your progress will be evident to all. (NASU)

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“Be absorbed in them ” is composed of the preposition en (), “ in ” and its object is the dative neuter plural form of the immediate demonstrative pronoun houtos ( ) (oo-toce), “ them ” and this is followed by the second person singular present active imperative form of the verb eimi ( ) (ee-mee), “ be absorbed .”

Eimi

The verb eimi means “to live” indicating that Paul wants Timothy to continue to make it his habit of living according to his commands and prohibitions in 1 Timothy 4:12-14. After meditating upon these commands and prohibitions Paul wants Timothy to put these things into practice. The verb eimi emphasizes that Paul wants Timothy to continue to live by these commands and prohibitions. The present imperative form of the verb eimi is a “customary present imperative” whose force is for Timothy to simply continue living according to Paul’s two commands and two prohibitions in 1 Timothy 4:12-14. The present imperative is a command for action to be continued, action that may or may not have already been going on. It is often a character building command to the effect of “make this your habit,” “train yourself in this, discipline yourself.” This is the use of the present imperative in general precepts. The present imperative of eimi means, “to continue making it your habit of” living according to Paul’s commands and prohibitions that appear in 1 Timothy 4:12-14. Paul’s statement in 1 Timothy 1:3 supports this interpretation. This verse implies that Timothy was carrying out everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the command here in 1 Timothy 4:15 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. The active voice is a simple active indicating that Timothy as the subject is to perform the action of living according to Paul’s commands and prohibitions that appear in 1 Timothy 4:12-14. We will translate eimi , “ Continue making it your habit of living .”

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Once again the immediate demonstrative pronoun houtos refers to Paul’s teaching in 1 Timothy 4:12-14. However, this time it functions as the object of the preposition en , which functions as a marker of standard or rule meaning that it specifies the rule or code a person lives by or the standard of conduct a person conforms to. This indicates that Timothy is to continue making it his habit of living his life “according to” the commands and prohibitions that appear in 1 Timothy 4:12-14. We will translate , “ according to these things .”

Purpose of Two Commands

1 Timothy 4:15 Take pains with these things; be absorbed in them, so that your progress will be evident to all. (NASU) “So that your progress will be evident to all” is composed of the conjunction hina (α ) (ee-nah), “ so that ” and the second person genitive singular form of the personal pronoun su ( ) (see), “ your ” which is followed by the articular nominative feminine singular form of the noun prokope ( ) (proekoepee), “progress ” and the nominative feminine singular form of the adjective phaneros (α ) (fahnear-roce), “ evident ” followed by the third person singular present active subjunctive form of the verb eimi ( ) (ee-mee), “ will be ” and then we have the dative masculine plural form of the adjective pas (), “ to all .”

Hina

The conjunction hina is employed with the subjunctive mood of the verb eimi , “will be ” in order to form a purpose clause that emphasizes the “intention” of the two preceding commands. This indicates that hina is introducing a clause that presents Paul’s purpose for Timothy obeying his two previous commands to continue making it his habit of meditating and living by the two commands and prohibitions that appear in 1 Timothy 4:12-14. We will translate the conjunction “in order that .”

Prokope

The noun prokope occurs first in the Hellenistic period and means, “a cutting forward.” It comes from the verb is prokopto , which in early Greek writings meant “going forward, making progress” in some activity.

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Prokopto is a compound word that is composed of the preposition pro , “before, beforehand,” and the verb kopto , “to cut, to strike forward.” It was used in the ancient world for a corps of engineers who preceded an advancing army by securing a path by cutting through heavily wooded forests. In Hellenistic Greek prokope was a Stoic virtue, which shows advancement in wisdom. Originally the verb prokopto is probably a nautical term since the Greeks were a sea-faring people descended from the Phoenicians. The word as a nautical term meant, “to make headway in spite of blows,” thus it was one of many nautical metaphors that the Greeks employed in their literature. Euripides and Xenophon originally used it in a transitive sense “to promote, to further.” It was used also intransitively in Attic Greek such as Aristotle and Thucydides meaning “to go ahead, to make progress, to thrive.” Prokopto and prokope were also used to denote progress in evil (Josephus Antiquities 4, 59; 2 Tim. 3:13; Polybius 5, 16, 9) as well as good (Polybius I, 12, 7). They were equivalent to “blessing, fortune, success.” They were used of astrological prophecies during the Ptolemaic period. Prokope was used as a term for: (1) “Economic prosperity” (2) “Possessions” (3) “Vocational success” (4) “Promotion” (5) “Precedence in rank, distinction, Honour, regard.” These terms were also used for military success and promotion as well as progress in healing. Thus, prokope was a term for progress, promotion and prosperity in the ancient world. It also had another important use in the literary speech of Hellenism. It was a term that was used to denote the process of moral and spiritual development in man. This development is defined as progress in culture, education, philosophy, religious knowledge, and especially in virtue. Prokope was also employed in the sense of progress in intellectual and educational pursuits. It was also used to denote the climax of development. In all these forms of prokope the reference is to individual development. Prokopto appears only twice in the Septuagint, both of which are non-canonical (2 Maccabees 8:8; Sirach 51;17). The great German scholar Adolph Deissmann gives two examples of the verb’s usage from the second century in his great work entitled “Light From The Ancient East” (Pages 179 and 378). The first example given is from a soldier’s letter to his father in the 2nd century. I will give just a portion of the letter which is found on page 180, “I beseech thee therefore, my lord father, write unto me a little letter, firstly of thy health, secondly of that of my brother and sister, thirdly that I may do obeisance to thy hand because thou has taught me well and I therefore hope to advance ( prokopto ) quickly, if the god’s will.” Then Deissmann relates an interesting example from an inscription. The inscription is from a decree of the Byzantines in the 1st century A.D. that reads,

2011 William E. Wenstrom, Jr. Bible Ministries 19 mechri tas ton sebaston gnoseos prokophontas , “he had advanced to personal acquaintance with the Augusti (Augustus and Tiberius).” The noun prokope appears 3 times in the Greek New Testament (Phil. 1:12, 25; 1 Tim. 4:15). The verb prokopto is found 6 times in the Greek New Testament (Luke 2:52; Rom. 13:12; Gal. 1:14; 2 Tim. 2:16; 3:9, 13). The primary meaning of prokopto in each passage is “to advance or to make progress.” In Philippians 1:12 prokope refers to the “propagation” of the Gospel in Rome as a result of Paul’s imprisonment. Paul’s imprisonment in Rome has resulted in the “dissemination” of the Gospel in the city of Rome, A.D. 60-62. In Philippians 1:12, Paul’s imprisonment in Rome has resulted in the Gospel “spreading from person to person” in the city of Rome, A.D. 60-62. The Gospel was cutting forward like an advancing army in Rome despite Paul’s imprisonment. In Philippians 1:25 it refers to the Philippians’ advancement to spiritual maturity. In 1 Timothy 4:14, the noun prokope means “progress” which refers to Timothy’s spiritual growth as a Christian and as a pastor-teacher. It speaks of Timothy’s spiritual development that is reflected in a greater impact on the Christian community and the unsaved community in Ephesus. The articular construction of the word serves to function. First it is employed with the personal pronoun su to denote possession. Secondly, it serves to distinguish the word as the subject and phaneros , “ evident ” as the predicate nominative. We will translate , “ progress .”

Su

The personal pronoun su refers of course to Timothy and is used with the articular construction of prokope to denote possession and functions as a genitive of possession indicating that this progress “belongs to” Timothy. We will translate the word “your.”

Eimi

The verb eimi means “to exist in a particular state or condition” indicating Timothy existing in the state of progressing spiritually as a result of obeying Paul’s command to meditate upon his commands and prohibitions in 1 Timothy 4:12-14 and his command to live by them. The present tense of the verb is a customary or stative present signaling an ongoing state indicating Timothy existing in the state of progress spiritually. The active voice of the verb is stative meaning that the subject exists in the state indicated by the verb speaking of Timothy existing in the state of progressing

2011 William E. Wenstrom, Jr. Bible Ministries 20 spiritually. The subjunctive mood of the verb is employed with the conjunction hina in order to form a purpose clause that emphasizes the “intention” of the two preceding commands. We will translate eimi , “ would be .”

Phaneros

The adjective phaneros pertains to that which appears clear, evident or manifest. It pertains to being clearly and easily able to be known (Louw and Nida, 28.58). The word pertains to being evident so as to be readily known (BDAG, page 1047). In 1 Timothy 4:14, phaneros means “evident, visible” referring to Timothy’s spiritual progress becoming “evident” or “manifest” to the Christian community in Ephesus. The word is a predicate nominative meaning that it is making an assertion about Timothy’s progress spiritually. It would be “evident” or “visible” to the entire Christian community in Ephesus as a result of continuing to make it his habit of meditating upon the commands and prohibitions in 1 Timothy 4:12-14 and by continuing to make it his habit of living by them as well. We will translate phaneros , “ evident .”

Pas

The adjective pas functions as a substantive and pertains to the totality of the Ephesian Christian community. Therefore, Paul is telling Timothy to continue making it his habit of obeying the command to meditate upon the two commands and two prohibitions in 1 Timothy 4:12-14 and living by them in order that his progress spiritually would be evident to “everyone” in the Ephesian Christian community. We will translate the word “ everyone .”

Translation of 1 Timothy 4:15

1 Timothy 4:15 “Continue making it your habit of meditating upon these things. Continue making it your habit of living according to these things in order that your progress would be evident to everyone. (My translation)

Summary of 1 Timothy 4:15

1 Timothy 4:15 contains two commands addressed to Timothy. The first is that he wants Timothy to continue making it his habit of meditating upon the things he taught in 1 Timothy 4:12-14 and the second is for him to continue making it his habit of living by them.

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“Continue making it your habit of meditating upon these things ” indicates that Paul wants Timothy to continue making it his habit of meditating on the commands and prohibitions that appear in 1 Timothy 4:12-14. Paul’s statement in 1 Timothy 1:3 imply that Timothy was carrying out this command and everything he wrote in this epistle. Thus, the command here in 1 Timothy 4:15 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, this command is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. So Paul wants Timothy to meditate upon these commands and prohibitions and make personal application to his own life. Biblical meditation involves repetitive, reflective and reverential reading of the Word of God and making application to one’s own life. Meditation means “the act of focusing one’s thoughts, thus to ponder, think about.” It consists of reflective thinking or contemplation, usually on a specific subject to discern its meaning or significance or a plan of action. Here Paul wants Timothy to continue making it his habit of repeatedly reading these commands and prohibitions, to reflect on them as well for the purpose of putting them into practice. “Continue making it your habit of living according to these things ” indicates that Paul wants Timothy to continue to make it his habit of living according to his commands and prohibitions in 1 Timothy 4:12-14. After meditating upon these commands and prohibitions Paul wants Timothy to put these things into practice. Paul’s statement in 1 Timothy 1:3 imply that that Timothy was carrying out this command and everything Paul wrote in this epistle. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the command here in 1 Timothy 4:15 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, this command is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. “In order that your progress would be evident to everyone ” is a purpose clause that presents Paul’s purpose for Timothy obeying his two previous

2011 William E. Wenstrom, Jr. Bible Ministries 22 commands to continue making it his habit of meditating and living by the two commands and prohibitions that appear in 1 Timothy 4:12-14. Paul wants Timothy to obey his commands and prohibitions in 1 Timothy 4:12- 14 in order that Timothy’s spiritual growth as a Christian and as a pastor-teacher will become evident to the entire Christian community in Ephesus. It speaks of Timothy’s spiritual development that is reflected in a greater impact on the Christian community and the unsaved community in Ephesus.

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1 Timothy 4:16-Paul Commands Timothy To Continue Paying Attention To Himself And Teaching So As To Deliver Experientially Himself And Those Who Obey Him

Review of 1 Timothy 4:1-15

1 Timothy 4:1 teaches that the Spirit explicitly says that in later times some Christians will depart from the Christian faith by being occupied with deceitful spirits and demonic teachings. 1 Timothy 4:1 However, the Spirit explicitly has said and it applies at this present moment that in later times certain individuals will allow themselves to abandon the Christian faith by being occupied with deceitful spirits, specifically, doctrines originating from demons. (My translation) This verse indicates a contrast between those Christians who obey the mystery of godliness, i.e. the gospel and those who fall away from the Christian faith because they obey deceitful spirits and doctrines of demons. It indicates a contrast between obeying Paul’s gospel and obeying demons. It is a contrast between the truth of God and the lies of Satan’s cosmic system. Paul’s contrasting the teaching of the gospel, which centers upon the death and resurrection of Jesus Christ, propagated by the apostles and Satan and his kingdom propagating a counterfeit gospel through the Judaizers and those pastors in Ephesus who were adhering to this false teaching. The content of the hymn in 1 Timothy 3:16 stands in direct contrast with the content of the teaching of the Judaizers, which is described in 1 Timothy 4:1-5. “The Spirit ” is the articular form of the noun pneuma and refers of course to the Holy Spirit, which is indicated by the articular construction of the word where it is employed with the present tense form of the verb lego . This expression α , “the Spirit says ” appears in Revelation 2:7, 11, 17, 29, 3:6, 13, 22 for the Spirit communicating the Father’s will to the church, which is the Word of God. A variation of this expression, which means the same thing, namely α appears in Acts 21:11 and Hebrews 3:7 to denote this function of the Spirit. Both expressions speak of the Holy Spirit communicating the Father’s will to the church, which is the Word of God. “Explicitly ” is the adverb rhetos , which implies verbal plainness and distinctness in that there is no need for inference and no room for difficulty in understanding the Spirit’s teaching that some Christians will fall away from the Christian faith by occupying themselves with deceitful spirits and specifically doctrines of demons. The word denotes that there is no vagueness about the Spirit’s prophecy of apostasy in the church in later times. It indicates that the

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Spirit’s prediction leaves no question as to His meaning or intent. It is unambiguous. “Has said and it applies at this present moment ” is the verb lego refers to the content of the hoti , “ that ” clause which follows it and says that in later times some Christians and specifically pastors will fall away from the Christian faith by paying attention to deceitful spirits and specifically doctrines of demons. It indicates that this prophecy occurred in the past, several years prior to the writing of 1 Timothy and is relevant to the present situation in Ephesus at the time of writing. “In later times certain individuals will allow themselves to abandon the Christian faith by being occupied with deceitful spirits, specifically, doctrines originating from demons” is a “declarative hoti clause.” It contains reported speech or thought and is summarizing what the Spirit said. It refers to the prophecy recorded in Acts 20:28-30. This is indicated by the fact that it is addressed to the pastors in Ephesus and warning them that some of their number will in the future speak perverse things, i.e. false doctrine. This corresponds to the situation described by Paul in 1 Timothy 1:3-20 where certain pastors in Ephesus were obeying the teaching of the Judaizers, who are the wolves in Acts 20:29. These pastors were teaching false doctrine and attempting to be teachers of the Law. 1 Timothy 4:3 reveals that the Judaizers were forbidding marriage and abstaining from certain foods because they strictly adhered to the dietary restrictions of the Mosaic Law. Furthermore, 1 Timothy 4:1-5 is further describing the situation in Ephesus at the time of writing where some Christians are falling away from the Christian faith by being occupied with deceitful spirits and specifically doctrines of demons that are propagated by the Judaizers. Therefore, we can conclude that kairos in 1 Timothy 4:1 is a reference to this prophecy in Acts 20:28-30 because of a comparison of Acts 20:28-30, 1 Timothy 1:3-20 and 1 Timothy 4:1-5. “In later times ” indicates that the prophecy communicated by the Spirit and recorded in Acts 20:28-30 refers to an indefinite period in the future from the time that the Spirit issued this prophecy. The implication is that of a particular state of affairs in the church, which is described in 1 Timothy 4:1 as that of certain individuals in the Christian community falling away from the Christian faith by paying attention to deceitful spirits and doctrines of demons. “Certain individuals ” is the indefinite pronoun tis , which refers to certain unidentified Christians in Ephesus. “The Christian faith ” is the noun pistis , which refers to the content of what Paul taught the Gentile churches or in other words as a description of the gospel. It refers to the gospel from the perspective of a body of doctrine or that which is believed by the church. Thus, pistis is synonymous for the gospel and speaks of it from a different perspective, namely that which the church believes.

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“Will allow themselves to abandon ” is the verb aphistemi and denotes that these Christians had lost interest in and had ceased from maintaining, practicing or applying the apostolic teaching, i.e. the gospel, which Paul in 1 Timothy 1:10-11 says is synonymous with sound doctrine. This gospel he also describes in 1 Timothy 3:15 as truth and in 1 Timothy 3:16 as the mystery, which is the way of godliness. This mystery is also identified as the Christian faith in 1 Timothy 3:9. Therefore, these Christians led by those pastors whom Paul describes in chapter one had abandoned the way of godliness, which is revealed in Paul’s apostolic teaching, which is the gospel and sound doctrine and the Christian faith. This verb indicates that these Christians were learning and obeying the Christian faith, Christian doctrine but now had done a 180 and were not learning and not obeying it anymore. The implication is that they were not protected anymore from the lies of Satan’s cosmic system. The word means that they were renouncing, defecting from, departing from, withdrawing from Christian teaching in order to follow after the demonic teaching of the Judaizers. It refers to active rebellion against God. This term indicates that the pastors in Ephesus whom Paul describes in chapter one and whose teaching he further describes in 1 Timothy 4:1-5 and those who were following them were actively rebellion against the Lord Jesus Christ by rejecting His teaching that was propagated through His apostles. It means that they were not deceived or tricked into rebelling against the Lord, they did it knowingly and willingly. In 1 Timothy 1:19, Paul describes this abandonment of Christian doctrine as the shipwreck of one’s faith. This expression describes the spiritual disaster that has taken place in the souls of these pastors in Ephesus who sought to be teachers of the Law. It speaks of the catastrophic damage to their fellowship with God as a result of rejecting Paul’s teaching and adhering to the false teaching of the Judaizers. The permissive middle form of aphistemi indicates that these Christians in Ephesus would “tolerate, consent” or “permit” themselves to abandon the Christian faith because they were prompted to by the demonic teaching of the Judaizers. They were in effect seduced by this false teaching. “Spirits ” is the noun pneuma , which refers to non-material, supernatural, evil beings that follow or are led by Satan. It emphasizes the personal relation between these Christians in Ephesus and the kingdom of darkness. It indicates that the false teaching originates with non-elect, evil angels led by Satan. “Deceitful ” denotes that the kingdom of darkness is leading astray from the Christian some in the Christian community in Ephesus and thus leading them away from God. It characterizes these non-elect angels or spirits as “deceitful.”

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“Specifically ” is the conjunction kai , which introduces the expression ααα α , “ doctrines of demons ” that specifies in detail what they were occupied with. They were occupied with deceitful spirits, “specifically” doctrines originating from demons. “Doctrines originating from demons ” indicates that the false teaching described in 1 Timothy 1:3-4 and 1 Timothy 4:3 is demonically inspired. It indicates that the false teaching propagated by the Judaizers and certain pastors in Ephesus originated with the kingdom of darkness. “By being occupied with ” is the verb prosecho , which implies obedience to these demonic teachings of the Judaizers. Therefore, Paul is saying that the Spirit predicted years before that in the Christian community in Ephesus some will abandon the Christian faith by occupying their minds with deceitful spirits and specifically doctrines of demons. It explains how some in the Christian community in Ephesus would abandon the Christian faith, namely by being occupied with deceitful spirits and specifically doctrines of demons. 1 Timothy 4:2 By means of hypocrisy produced by those who speak falsehood, who have seared their own conscience. (My translation) 1 Timothy 4:2 is not describing certain pastors in Ephesus who were described by Paul in chapter one. Rather, he is describing the Judaizers. They are the human agency used by Satan to lead these pastors astray by their demonically inspired teaching. This is indicated by the description of the teaching in verse 3 that is described in verse 1 as doctrines of demons. 1 Timothy 1:3-4 and 7-10 also indicate that the heresy in Ephesus was clearly Jewish in nature and thus the result of obeying the Judaizers’ teaching. The Judaizers promoted the Law and the pastors in Ephesus in 1 Timothy 1:7 are described as wanting to be teachers of the Law. In 1 Timothy 1:3-4, these pastors were occupied with Jewish myths based upon an incorrect interpretation of the genealogies of Genesis. This would also implicate the Judaizers because of their emphasis upon the Law. Therefore, in 1 Timothy 4:2-3, Paul is describing the human agency that the kingdom of darkness employed to lead these pastors in Ephesus away from the gospel and the way of godliness and into apostasy. This corresponds to the prophecy in Acts 20:28-30. Remember Paul, through the Spirit, told the pastors in Ephesus in Acts 20:29 that after his departure savage wolves would come in among them and not spare the flock of God. In Acts 20:30, he warned these pastors that from among their own selves men would arise, speaking perverse things to draw away the disciples after them. The Judaizers are the wolves mentioned in Acts 20:29 who would come in and not spare these pastors in the sense that they would devour these pastors with false doctrine, which would result in some of

2011 William E. Wenstrom, Jr. Bible Ministries 27 these pastors speaking false doctrine. This came all came to pass as Paul says in 1 Timothy 4:1. Therefore, in 1 Timothy 4:1-5, Paul is describing three different groups of individuals. The first is the pastors in Ephesus who obeyed the teaching of the Judaizers. The second are the fallen angels who were the ultimate source behind the teaching. The third are the Judaizers who were the human agency employed by the kingdom of darkness to propagate their evil teachings. 1 Timothy 4:2 is therefore connected to 1 Timothy 4:1 and in particular the verb aphistemi . This indicates that Paul is saying in these two verses that the Spirit explicitly has predicted in the past the present situation in Ephesus. Namely, that some pastors in Ephesus would allow themselves to abandon the Christian faith by being occupied with deceitful spirits, specifically doctrines originating from demons. This was by means of the hypocrisy of liars, who are seared in their own consciences. So Paul is introducing another instrument in verse 2 that influenced these apostate pastors to abandon the Christian faith on top of the one mentioned in verse 1, which is the kingdom of darkness. He is not describing these apostate pastors but rather he is describing the intermediate agency employed by the ultimate agency to influence these apostate pastors to abandon the faith. “By means of hypocrisy produced by those who speak falsehood ” indicates that in fulfillment of the Spirit’s prophecy in Acts 20:28-30 certain pastors in Ephesus allowed themselves to abandon the Christian faith not only by being occupied with deceitful spirits, specifically doctrines originating from demons but also “by means of” the hypocrisy of liars. This prepositional phrase is introducing the intermediate agency that the ultimate agency, the kingdom of darkness employed to influence these pastors to abandon the faith. “Hypocrisy ” is the noun hupokrisis , which is used to describe the Judaizers whose teaching influenced certain pastors in Ephesus to teach false doctrine in fulfillment of the prophecy recorded in Acts 20:28-30. The hypocrisy of the Judaizers is illustrated by their abstinence from marriage and abstaining from eating certain foods that prohibited in the Mosaic Law. By this abstinence they are attempting to appear to people as religious and holy. They were not what they appeared to be. The noun hupokrisis does not necessarily imply that the Judaizers knew the truth or knew the difference between the truth and lies as Mounce argues (Mounce, page 237). This word is simply describing the Judaizers as pretending to be holy and righteous before others, which is possible even if one does not know the difference from truth and error. Furthermore, the adjective pseudologos implies simply that they are saying things about the gospel that are not true; that is, they

2011 William E. Wenstrom, Jr. Bible Ministries 28 are speaking falsehood rather than truth and does not imply a deliberate attempt to state as fact what one knows not to be true. “Produced by those who speak falsehood ” is the adjective pseudologos , which refers to one who utters falsehood rather than truth. It does not mean “liar” since this would imply a deliberate attempt to state as fact what one knows not to be true whereas the Greek word implies simply that they are saying things about the gospel that are not true. In other words, they are speaking falsehood rather than truth. Along with 1 Timothy 4:3, this word indicates that the Judaizers produce this hypocrisy by abstaining from marriage, which originated from the Essenes who were Jewish and practiced asceticism and prohibited marriage. They also produced this hypocrisy by abstaining from eating certain foods, which originated from the dietary regulations of the Mosaic Law. “Who have seared their own conscience ” indicates that the collective conscience of the Judaizers “have been burned,” as if pressed with a hot iron, so that they are no longer effective. It denotes that their conscience is insensitive to the teaching of the truth, i.e. the gospel or in other words, their collective conscience has been desensitized. They have rejected the gospel so often that they are insensitive to the Spirit’s voice and refuse to listen. It indicates that they have rejected the standards found in the gospel since this word is used to describe the collective conscience of the Judaizers. The conscience is where the norms and standards of a person reside. The conscience of the unsaved Judaizer would be insensitive to the Spirit and thus ineffective because they had rejected the gospel for eternal salvation over and over again. The conscience of the saved Judaizer would be insensitive to the Spirit and thus ineffective because they had rejected the gospel with respect to their spiritual life and thus suffered the shipwreck of their faith. “Who have seared their own conscience ” is giving a different description for the Judaizers. It is clarifying something about the Judaizers. It emphasizes the completed event of the Judaizers searing their own conscience because of rejecting the gospel whether for eternal salvation if they were unbelievers or the gospel for their spiritual life if they are believers. The emphasis is not upon their present state of having a seared conscience but what they did to themselves by rejecting the gospel. The participial clause emphasizes that the Judaizers acted upon themselves by searing their own conscience through their past rejection of the gospel. 1 Timothy 4:3 Those who forbid marriage. Those who command abstinence from foods, which God the Son created for the purpose of partaking with thanksgiving for the benefit of believers, specifically, for the benefit of those who possess an experiential knowledge of the truth. (My translation)

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“Those who forbid marriage ” refers to the Essence branch of the Judaizers who prohibited marriage. The Essenes lived on the shores of the Dead Sea and were very well-known in the first century for their ascetic practices, one of which was abstaining from marriage. Asceticism is the idea that abstinence from physical things like food or sex is essential for spiritual purity. Both Philo (Apology, 75-91 preserved by Eusebius Praep. Ev. 8.11.1-18) and Josephus (Jewish Wars 2.119- 161; Antiquities 18.18-22) state that the Essene movement included a branch that practiced celibacy. “Those who command abstinence from foods ” refers to the Judaizers’ practice of abstaining from certain foods prohibited in the Mosaic Law, which were called “unclean” (Leviticus 11; 20:15; Deuteronomy 14:3-21; cf. Leviticus 17:10-16; 19:26; Deuteronomy 12:15-25). They avoided meat and wine because they could not be sure that the meat had been prepared in a “kosher” manner. Daniel and his friends did this in Babylon (Daniel 1:8; 10:3). The term “kosher” comes from a Hebrew word, the word is kashar , which means “fit” or “right.” Anything that is “kosher” is right, it is fit, it is proper, it is acceptable according to a Jew. The term “unclean” is a technical term to describe those foods, which were commonly consumed by Gentile peoples but the Israelites were forbidden by God under the Mosaic Law to partake. These dietary regulations, like circumcision, were given by God to Israel to distinguish her from the Gentile nations, which she was to dispossess in Canaan. The ceremonial aspect of the Law contained the list of those land animals, birds, insects and marine life that were designated by God as unclean or unfit for consumption for the Israelites and those which would be clean or fit for consumption. Christ fulfilled the ceremonial ordinances, the shadows and types of His person and work, by dying on the cross for us and in our place. Therefore, these dietary regulations in the Mosaic Law do not apply since Christ fulfilled perfectly the Mosaic Law and is Himself the substance of the ritual aspect of the Law (Colossians 2;16-23). The Lord Jesus Christ and His apostles whose teaching is in the New Testament make clear that the dietary laws of the Mosaic law did not apply to the church (Mark 7:2, 5; 14-19; Acts 10). Acts 10 records the Lord teaching Peter that the dietary restrictions of the Mosaic Law were no longer applicable. The gospels and Acts both record that the Lord Jesus taught no food is unclean (Matthew 15:10-20; Mark 7:14-19; Acts 10:1-15). Paul taught the churches throughout the Roman empire that all foods were fit for consumption (Romans 14; 1 Corinthians 10:25; Titus 1:15).

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“Which God the Son created for the purpose of partaking ” is a relative pronoun clause that teaches that God the Son created animals for the purpose that they would be eaten as food. “With thanksgiving for the benefit of believers ” teaches that thanksgiving is to be offered up by the believer in prayer before, during and after partaking of the food that the Creator provided with animals. “Specifically, for the benefit of those who possess an experiential knowledge of the truth ” is an exegetical clause that specifies in detail what group of Christians in Ephesus who are to partake of all types of food with thanksgiving. It teaches that only those Christians who possess an experiential knowledge of the Lord Jesus Christ’s teaching that all foods can be eaten can offer up thanksgiving by partaking of all types of food. Paul’s teaching in Romans 14 makes clear that many Jewish Christians still adhered to the dietary restrictions of the Mosaic Law because they were indoctrinated at a young age to observe these regulations and thus it was difficult to break away from them. Thus, Paul feels the need to specific which group of Christians will partake of all types of food with thanksgiving, namely those who know experientially the truth found in the Lord Jesus Christ’s teaching. “For the benefit of those who possess an experiential knowledge of the truth ” refers to Christians who have personally encountered through the process of fellowship the teaching of the Lord Jesus Christ regarding foods as it is revealed by the Holy Spirit in the pages of Scripture and prayer. It also means that these Christians were affected by this encounter with this teaching of our Lord. This encounter results in the gaining of practical spiritual wisdom and more of the character of Christ. It refers to being fully convinced by the Spirit’s teaching in the Word of God that the dietary restrictions and the observance of certain days such as the Sabbath do not apply to them since Christ is the substance of these things. In 1 Timothy 4:4, the apostle Paul explains the reason why the Judaizers’ insistence upon adhering to the dietary restrictions of the Mosaic Law are demonically inspired, namely all food created by God is inherently clean. He goes on to teach that no food is to be rejected if it is received with gratitude. 1 Timothy 4:4 Because each and every creature produced by God the Son is, as an eternal spiritual truth undefiled. In other words, absolutely nothing is, as an eternal spiritual truth rejected consequently it is always to be received with thanksgiving. (My translation) “Because each and every creature produced by God the Son is, as an eternal spiritual truth undefiled ” is a causal clause that presents the reason why the Judaizers’ adherence to the dietary restrictions of the Mosaic Law is demonically inspired and thus false doctrine. The Judaizers’ prohibiting people from eating animals, which the Mosaic Law prescribed as unclean for the nation of

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Israel is demonically inspired because everything is created by God is good meaning that it is inherently clean. Then, in verse 5, Paul teaches that the reason why it is clean is that the Lord Jesus Christ taught that it was clean, thus abrogating the dietary restrictions of the Mosaic Law. Therefore, in verses 4-5, Paul is teaching that the Judaizers’ teaching that one must abstain from eating unclean animals as stipulated in the Mosaic Law is demonically inspired because everything created by God is good or inherently clean because it is sanctified by the Word of God and prayer. The Lord Jesus Christ, the incarnate Word of God taught that all foods are clean and thus abolished the dietary restrictions of the Mosaic Law for believers. His teaching sanctified all foods. The Lord Jesus Christ and His apostles whose teaching is in the New Testament make clear that the dietary laws of the Mosaic law did not apply to the church (Mark 7:2, 5; 14-19; Acts 10). Acts 10 records the Lord teaching Peter that the dietary restrictions of the Mosaic Law were no longer applicable. The gospels and Acts both record that the Lord Jesus taught no food is unclean (Matthew 15:10-20; Mark 7:14-19; Acts 10:1-15). Paul taught the churches throughout the Roman empire that all foods were fit for consumption (Romans 14; 1 Corinthians 10:25; Titus 1:15). “Each and every creature produced by God the Son ” refers to the individual members of the animal, insect, bird kingdom and marine life, which are the product of God the Son’s creative activity and ordained by Him as food for the human race. In 1 Timothy 4:4, the adjective kalos is used with reference to the Lord Jesus Christ’s teaching that all foods are clean and that no animal is inherently unclean. This is indicated by Paul’s statement in verse 5, “for it is sanctified by means of the Word of God and prayer ,” which refers to this teaching. “Undefiled ” is the adjective kalos , which refers to that which is pure for ceremonial use. So, Paul is saying that every creature produced by God the Son’s creative activity is ceremonially pure because the Lord said they were. “In other words, absolutely nothing is, as an eternal spiritual truth rejected ” is an epexegetical clause meaning that it is explaining in another way the previous causal statement that each and every creature produced by God the Son is undefiled. It expresses the Lord Jesus Christ’s teaching from a negative sense whereas the previous causal statement expresses this teaching in a positive sense. “Absolutely nothing ” is the adjective oudeis , which refers to land animals, birds, insects and marine life that God the Son created and ordained as food for mankind in the Noahic covenant. It emphatically negates the idea that any land animal, bird, insect or marine life is rejected or considered unclean or defiled. “Rejected ” is the adjective apobletos , which refers to food which under the dietary restrictions of the ceremonial aspect of the Mosaic Law would be rejected

2011 William E. Wenstrom, Jr. Bible Ministries 32 due to ceremonial uncleanness. The term actually is referring to the Son of God’s assessment of each and every one of His creatures. It means that He has not rejected any of His creatures as a provision for food for mankind. “Consequently it is always to be received ” presents the result of the previous epexegetical clause indicating the actual outcome or result of our Lord’s teaching that all foods are undefiled or clean. “With thanksgiving ” teaches that when the Christian partakes of food he or she is to do so accompanied by thanksgiving. 1 Timothy 4:5 For you see, it is, as an eternal spiritual truth sanctified by means of the Word originating from God the Son as well as prayer. (My translation) This verse completes the fourth section of the epistle and serves as an indictment against the Judaizers’ and those pastors in Ephesus who abandoned the gospel and were adhering to their teaching. It presents the reason why all foods are clean, which he taught in verse 4. Now, in verse 5, Paul teaches that the reason why all foods are clean is that the Lord Jesus Christ taught that it was clean, thus abrogating the dietary restrictions of the Mosaic Law. He is teaching that the Judaizers’ teaching that one must abstain from eating unclean animals as stipulated in the Mosaic Law is demonically inspired because everything created by God is good or inherently clean because it is sanctified by the Word of God and prayer. “It is, as an eternal spiritual truth sanctified ” is the verb hagiazo , which denotes that the Lord Jesus Christ set apart each and every creature He created for the exclusive purpose of benefiting the human race and especially, those who have trusted in Him as Savior. All foods are sanctified in the sense that the Lord has decreed that they are to be set apart for the exclusive use and benefit of those who respond to this teaching in faith which is expressed by offering up thanksgiving to the Father in prayer in the name of the Lord Jesus Christ and by the power of the Holy Spirit. “By means of the Word originating from God the Son ” indicates that the sanctification of all foods was by means of the Word of God. It expresses the fact that the Lord Jesus Christ’s teaching is the means by which all foods are sanctified. Also, it denotes that this teaching that all foods are clean originates from God the Son. “As well as prayer ” is another means by which all foods are sanctified that is in addition to the Lord Jesus Christ’s teaching that all foods are clean. This phrase is a reference to thanksgiving offered up to the Father in prayer by the Christian before, during and after eating food of all types. It indicates that the Christian offering up thanksgiving to the Father in prayer is another means by which all foods are sanctified in addition to the teaching of the Lord Jesus Christ.

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All foods are set apart for the benefit of the Christian by the word of the Lord but they don’t benefit the Christian if they do not exercise faith in the Lord’s teaching that all foods are clean. Now, a Christian won’t thank God the Father in prayer for these foods if they are not partaking of them but they will if they do partake of these foods. Thanksgiving therefore, implies that the Christian is partaking of these foods and is an expression of faith in the Lord’s teaching. So the sanctification of food has two sides. The first is the Lord’s teaching that all foods are clean and the second is the response of faith by the Christian as expressed by thanksgiving to the Father in prayer for these foods. The apostle Paul in 1 Timothy 4:6 tells Timothy that he will be a good servant of Christ Jesus by communicating to the Ephesians his warning about the Judaizers’ teaching and his teaching regarding food and marriage that appears in 1 Timothy 4:1-5. 1 Timothy 4:6 By you yourself regularly pointing out these things for the benefit of your spiritual brothers and sisters, you yourself will be excellently serving Christ, who is Jesus. Specifically, by you yourself regularly instructing them by means of these words originating from the Christian faith, in other words, that which is accurate teaching, which for your benefit, you are adhering to. (My translation) “These things ” refers to Paul’s warning in 1 Timothy 4:1-5 with the respect to the demonically inspired content of the Judaizers’ teaching and his teaching concerning marriage and food. “By you yourself regularly pointing out ” is the verb hupotithemi , which indicates the means by which Timothy will be a good servant of Christ Jesus. It indicates that Timothy will be a good servant of Christ Jesus by pointing out his statements in 1 Timothy 4:1-5 regarding the demonically inspired content of the Judaizers’ teaching and why it is false doctrine. It also focuses attention upon Timothy’s responsibility with regards to Paul’s teaching in 1 Timothy 4:1-5. “For the benefit of your spiritual brothers and sisters ” is the noun adelphos , which refers to Timothy and Paul’s Jewish and Gentile Christian readers in Ephesus who are related to each other and the Lord Jesus Christ through regeneration. It emphasizes with Timothy his common familial relationship with the Ephesian church rather than his delegated authority from the apostle Paul. The word emphasizes that Paul’s teaching in 1 Timothy 4:1-5 is to benefit the Ephesian Christian community. “You yourself will be excellently serving Christ, who is Jesus ” indicates that by pointing out to the Ephesian Christian community what Paul taught in 1 Timothy 4:1-5, Timothy would possess the characteristic of being a good servant of Christ Jesus. It says that by Timothy pointing out to the Ephesian Christian community Paul’s teaching in 1 Timothy 4:1-5, it will come about that Timothy

2011 William E. Wenstrom, Jr. Bible Ministries 34 will be a good servant of Christ Jesus. It emphasizes that Timothy is volitionally responsible for his possessing the characteristic of being a good servant of Christ Jesus. This statement teaches that Timothy would be an excellent servant of Christ Jesus in the sense that his servanthood would be of a high moral quality or character with the implication that it is a great benefit to the Christian community in Ephesus and to the Lord Himself. “Specifically, by you yourself regularly instructing them by means of these words originating from the Christian faith ” is clarifying or describing further Timothy’s service for the Lord of pointing out to the Ephesians Paul’s teaching in the previous paragraph. It is clarifying what Paul means by Timothy pointing out to the Ephesians what he taught in 1 Timothy 4:1-5. It defines or explains or makes more explicit what Paul means when he says that Timothy will be serving the Lord excellently by pointing out to the Ephesians his teaching in the previous paragraph. It defines specifically how Timothy will be serving excellently the Lord Jesus Christ by pointing out to the Ephesians Paul’s teaching in 1 Timothy 4:1-5. This statement focuses attention upon Timothy’s responsibility with regards to Paul’s teaching in 1 Timothy 4:1-5. It emphasizes that he is to regularly instruct the Ephesian community with what he taught in 1 Timothy 4:1-5. “By means of these words ” refers to the content of what Paul taught in 1 Timothy 4:1-5 indicating that his teaching in 1 Timothy 4:1-5 was to be the means by which Timothy was to instruct the Ephesian Christian community. “Originating from the Christian faith ” refers to the content of what Paul taught the Gentile churches or in other words, it is a description of the gospel. It refers to the gospel from the perspective of a body of doctrine or that which is believed by the church. It indicates that Paul’s teaching in 1 Timothy 4:1-5 originates from the Christian faith, i.e. the gospel. “In other words, that which is accurate teaching ” explains in another way the previous expression “ by means of those words originating from the Christian faith .” It identifies Paul’s teaching in 1 Timothy 4:1-5 from a different perspective. It describes this teaching as being free from error and conforms exactly to the truth and God’s standards in contrast to the demonically inspired teaching of the Judaizers. “Which for your benefit, you are adhering to ” indicates that it was for Timothy’s own benefit that he was adhering to Paul’s teaching with respect marriage and food that appears in 1 Timothy 4:1-5. It denotes Timothy holding fast or sticking to closely and being loyal to this teaching. It refers to obeying Paul’s teaching with regards to marriage and food faithfully. It means that Timothy has faithfully conformed to Paul’s teaching with regards to marriage and food. This relative pronoun clause also emphasizes the present state of Timothy’s obedience.

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In 1 Timothy 4:7, the apostle Paul issues Timothy two commands with the first requiring that Timothy continue rejecting worldly myths, which are like old wives’ tales whereas the second requires him to continue training himself for godliness. 1 Timothy 4:7 But you yourself continue making it your habit of rejecting worldly myths, yes, old wives’ tales at that. Rather, continue making it your habit of disciplining yourself for the purpose of godliness. (My translation) The first command is negative in the sense that Paul is telling Timothy what he wants him to continue to avoid. The second is positive in the sense that the apostle is instructing Timothy as to what he wants his young delegate to continue to do. “But you yourself continue making it your habit of rejecting worldly myths, yes, old wives’ tales at that ” stands in contrast with 1 Timothy 4:6, which reminds Timothy of his responsibility to regularly instruct the Ephesian Christian community with regards to Paul’s teaching pertaining to marriage and food in order to protect them from the demonically inspired teaching of the Judaizers. In 1 Timothy 4:7, Paul issues Timothy a command to continue rejecting worldly myths, which are nothing but old wives’ tales and this is followed by a command for Timothy to continue training himself for godliness. The contrast between Paul’s statement in verse 6 with that of the first command in 1 Timothy 4:7. The second command in 1 Timothy 4:7 stands in contrast with the first one. Therefore, the contrast is between Timothy fulfilling his responsibilities with respect to the gospel and not doing so because of being occupied with irreverent, silly myths or in other words he is to avoid the false doctrine of the Judaizers. “Myths ” describes the teaching of the Judaizers from the perspective that it is unhistorical and not based upon truth or fact. The gospel is absolute truth since it is inspired by the Holy Spirit as well as rooted in historical events (crucifixion, death and resurrection of Christ) and an historical individual (Jesus of Nazareth). “Worldly ” is the adjective bebelos describes these myths as being directly related to Satan’s cosmic system and are related in any way whatsoever to the gospel and God’s plan for the Christian church. It describes these myths has having no godly purpose whatsoever. “Old wives’ tales ” is the adjective graodes , which describes these myths as being like the types of stories told by gossipy old women that are speculative and non-historical and not truth and thus lack any value to the Christian. “You yourself continue making it your habit of rejecting ” is the verb paraiteomai means “to reject” the myths of the Judaizers. The verb denotes that Timothy was to refuse to accept or consider these myths of the Judaizers. It also indicates that he was to refuse to listen to the false teachings being taught. This verb also denotes that Paul wants Timothy to refute these myths as well which is indicated by Paul’s urgent request in 1 Timothy 1:3-5 that Timothy command certain pastors in Ephesus from being occupied with these myths that are based

2011 William E. Wenstrom, Jr. Bible Ministries 36 upon a erroneous interpretation of the genealogies of Genesis. It is also indicated by Paul’s exhortation in 1 Timothy 1:18-19 that Timothy continue being engaged in spiritual combat by exercising faith in the gospel. The present imperative form of the verb paraiteomai implies that Timothy was already about performing this task when this letter arrived from Paul. The middle voice of the verb emphasizes his volitional responsibility as a servant of the Lord Jesus Christ to reject the myths of the Judaizers. “Rather, continue making it your habit of disciplining yourself for the purpose of godliness ” stands in contrast with the previous command. Therefore, the contrast is between rejecting the myths of the Judaizers with that of obeying the gospel, which produces godliness. This command contains an athletic metaphor referring to Timothy training himself in a spiritual sense by being obedient to the teaching of the gospel, which will produce in him a godly life. The word describes Timothy as actively and vigorously pursing the goal of godliness just as an athlete in the Greek athletic games would vigorously pursue the goal of reaching the stone pillar first, which marked the finish line in the ancient games. Paul is using track and field imagery in order to describe to Timothy pursing Christ-likeness or spiritual maturity. He has in mind a runner sprinting for the tape at the finish line and winning the prize ( brebeion ). The verb denotes Timothy’s zealous pursuit of Christ-likeness for the execution of the Father’s plan for his life. He is in effect saying here with this verb that Timothy is to pursue the objective of executing the Father’s plan for his life, which is the attainment of Christ-likeness by experiencing identification with Christ in His death and resurrection. The Christian way of life is analogous to a race or a spiritual marathon (1 Cor. 9:23-27; Heb. 12:1), and Paul wants Timothy to sprint for the tape at the finish line for the execution of the Father’s plan for his life just as a runner in the various Greek games would stretch for the finish line. This will result in rewards and blessings at the Bema Seat Evaluation in addition to his resurrection body (1 Cor. 3:15; 9:23-27; 2 Cor. 5:10; 2 Tim. 4:7-8). Unlike the runner in the athletic games, Timothy is not pursing a self-centered goal but is pursing the Father’s will for his life. The athlete runs to gain a victory and reward for himself however, the Christian is to pursue the goal of executing the Father’s will, which is to become like Christ, to grow to spiritual maturity and accomplish all that the Father has planned for them. Though the Christian will receive rewards for growing to spiritual maturity, this goal is not self-centered since the motivation for accomplishing this goal is based upon love for the Lord. It is based upon appropriating by faith Jesus Christ’s victory over sin and Satan that He accomplished through His death and resurrection.

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The present imperative form of the verb gumnazo implies that Timothy was already doing this when this letter arrived from Paul. “Yourself ” is the reflexive pronoun seautou , which emphasizes Timothy’s responsibility in obeying this command. “For the purpose of godliness ” expresses the purpose of Timothy training or disciplining himself. Godliness is conforming one’s attitude and conduct to the will of the Father, which is revealed by the Spirit in the gospel and requires that Timothy grow up spiritually to become like Jesus Christ. Timothy is to discipline himself in learning and applying the gospel. He is to discipline himself in exercising faith in the Spirit’s teaching in the gospel that he is crucified, died, buried, raised and seated with Christ. Timothy is to discipline himself in appropriating by faith his new position in Christ. Godliness refers to conduct that honors God because it is based upon an accurate knowledge of His character, ways and will. It also denotes that this conduct honors God because it is in obedience to His commands and prohibitions and is empowered by His Spirit. This conduct expresses one’s reverence for God and is thus an act of worshipping Him. Godliness refers to proper Christian attitude and conduct that is produced by the Holy Spirit as a result of exercising faith in the Word of God resulting in obedience to the Word of God. It speaks of the Christian experiencing their sanctification and their deliverance from the sin nature, Satan and his cosmic system. It is thinking according to God’s Word and conducting one’s life according to God’s Word, which reveals God’s will, character and nature and ways. Godliness involves the Christian exercising faith in the Spirit’s teaching in the Word of God, i.e. the gospel that they are crucified, died, buried, raised and seated with Christ, which results in the Christian thinking and acting like Christ. Therefore, Paul is commanding Timothy in 1 Timothy 4:7 to continue making it his habit of disciplining himself for the purpose of godliness meaning he is to discipline himself in conforming his attitude and conduct to the will of the Father, which constitutes worshipping Him. This is accomplished by Timothy exercising faith in the gospel which results in obedience to the Father’s will. In other words, Paul is commanding Timothy to discipline himself in living the Christian way of life and becoming like his Lord and Savior, Jesus Christ. In 1 Timothy 4:8, the apostle teaches Timothy that godliness is superior to physical exercise because it is beneficial to the Christian throughout the ages, i.e. eternity in contrast to physical exercise which benefits the Christian only during his lifetime. He also teaches that godliness is beneficial throughout the ages, i.e. eternity because it includes the promise of experiencing eternal life now during one’s lifetime as well as experiencing eternal life in a resurrection body throughout eternity.

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1 Timothy 4:8 For you see physical exercise is, as an eternal spiritual truth beneficial for a short period of time. However, godliness is, as an eternal spiritual truth beneficial throughout all the ages because it does, as an eternal spiritual truth include the promise, which is experiencing life during this present lifetime and in addition as a certainty during the future. (My translation) 1 Timothy 4:8 presents the reason or the basis for the second command that appears in 1 Timothy 4:7. This command requires that Timothy continue making it his habit of disciplining himself for the purpose of godliness meaning he is to discipline himself in conforming his attitude and conduct to the will of the Father, which constitutes worshipping Him. 1 Timothy 4:8 teaches that physical exercise, i.e. training the body is beneficial for a short period of time in comparison to godliness, which is beneficial throughout all the ages because it holds the promise of experiencing eternal life during one’s life and throughout all of eternity. “Physical exercise is, as an eternal spiritual truth beneficial for a short period of time ” describes physical exercise as being beneficial for a short period of time, i.e. one’s lifetime since it is limited to the temporal realm. Thus, physical exercise is inferior to godliness, which benefits the believer throughout eternity since it includes the promise of experiencing eternal life now during one’s lifetime as well as throughout all of eternity. This statement refers to the Christian’s time on earth prior to his death or the rapture, whichever comes first. It denotes that physical exercise is limited to the temporal realm or one’s lifetime in a body contaminated by the sin nature. “However, godliness is, as an eternal spiritual truth beneficial throughout all the ages ” is an adversative clause that stands in contrast with the previous statement that physical exercise is beneficial to the Christian for a short period of time. Therefore, the contrast is between the limited period of time in which physical exercise benefits the Christian with that of the unlimited period of time in which godliness benefits them. The contrast is between physical exercise benefiting the Christian during his present lifetime in a body contaminated by the sin nature and godliness, which is beneficial to the Christian throughout all the ages because it includes the promise of experiencing eternal life now during one’s lifetime as well as throughout all of eternity. “Godliness ” is the noun eusebeia , which refers to the Christian way of life, which is experiencing eternal life by appropriating by faith the Spirit’s teaching in the Word of God that the Christian is crucified, died, buried, raised and seated with Christ. It refers to conduct that honors God because it is based upon an accurate knowledge of His character, ways and will. It also denotes that this conduct honors God because it is in obedience to His commands and prohibitions and is

2011 William E. Wenstrom, Jr. Bible Ministries 39 empowered by His Spirit. This conduct expresses one’s reverence for God and is thus an act of worshipping Him. Eusebeia is the result of appropriating by faith the Spirit’s teaching in the Word of God that the Christian is in union with Christ identified with Him in His crucifixion, death, burial, resurrection and session. This results in obedience to the commands and prohibitions in the Word of God that are inspired by the Spirit. It also results in godly conduct that honors the Father and reflects His perfect norms and standards. Also, it manifests the character of Christ in the life of the believer as well as the omnipotence of God in that exercising faith in the Spirit’s teaching that one is in union with Christ and identified with Him appropriates the omnipotence of God. “Throughout all the ages ” refers to the Christian’s lifetime on earth in a body contaminated by the sin nature and the period after his death while in a resurrection body living in the eternal state since the causal participial clause which follows it refers to these two distinct periods of time. It refers to all the ages including the Christian’s lifetime, his existence in a resurrection body after the rapture of the church as well as his existence in the eternal state in a resurrection body. It is teaching that the benefits of godliness are not relegated to the Christian’s lifetime prior to his death or receiving his resurrection body. The benefits of godliness are superior to the benefits of physical exercise since the former benefits the believer not only during his lifetime on earth prior to receiving a resurrection body but also benefits him in a resurrection body which he will exist in throughout all of eternity. “Because it does, as an eternal spiritual truth include the promise, which is experiencing life during this present lifetime and in addition as a certainty during the future ” is expressing the reason why godliness is, as an eternal spiritual truth beneficial throughout all the ages. It suggests that godliness includes experiencing eternal life now in time during one’s lifetime as well as throughout all of eternity in a resurrection body as its inevitable consequence. It also suggests that experiencing eternal life now during one’s life as well as throughout all of eternity in a resurrection body are a constituent, component or subordinate part of godliness, i.e. living the Christian way of life. “The promise ” is the noun epangelia , which refers to the Lord Jesus Christ promise of experiencing eternal life during one’s lifetime on earth as well as throughout all of eternity. It refers to His promise that those sinners who trust in Him as Savior will experience eternal life during their lifetime as well as throughout all of eternity. This promise also includes the promise to the justified sinner, i.e. the Christian that they will experience eternal life during their lifetime through faith in His teaching. At the moment of conversion, when the sinner exercises faith in Jesus Christ as his or her Savior, they receive the gift of eternal life. After conversion, they can

2011 William E. Wenstrom, Jr. Bible Ministries 40 continue to experience this life through faith in the Word of God. When they sin, they will cease experiencing it. However, when they confess their sins, they are restored to fellowship and experiencing eternal life and this is maintained by obedience to the Word of God. They will perpetually experience this eternal life throughout all of eternity in a resurrection body. During their lifetime on earth prior to their death or the rapture, whichever comes first, the Christian can experience eternal life by appropriating by faith the Spirit’s teaching in the Word of God that they are in union with Christ and identified with Him in His crucifixion, death, burial, resurrection and session. If they sin, they will not experience eternal life. However, if they confess their sins (1 John 1:9), they will be restored to fellowship with God and will again experience eternal life. They maintain that fellowship and continue to experience eternal life by obeying the Word of God. They will experience eternal life throughout all of eternity because of their eternal union and identification with Christ. “Which is experiencing life ” is the noun zoe , which refers to experiencing eternal life, which is indicated by the fact that Paul is teaching regarding the benefit or the result of practicing godliness, which is in fact, experiencing eternal life. The word clarifying for the reader the meaning of epangelia , “ the promise ” and is identifying for the reader that eternal life is the promise. “During this present lifetime ” denotes that the Christian is benefited by godliness during his or her lifetime on earth while in a body contaminated by the sin nature prior to his or her physical death and prior to receiving a resurrection body. “And in addition as a certainty during the future ” refers to the period of time after the believer’s physical death or the rapture whichever comes first. It teaches that godliness not only benefits the Christian during his lifetime while on earth but also it will benefit them in the future after their death when they are in a resurrection body. It teaches that in the future, after their physical death or the rapture when they are in their resurrection body, godliness will result in their experiencing eternal life. It denotes that the Christian will be benefited by godliness “during the future” when he or she is in a resurrection body. It emphasizes the certainty that godliness for the Christian includes the promise of experiencing eternal life in the future after their death while in a resurrection body. 1 Timothy 4:9 This saying is, as an eternal spiritual truth, trustworthy, indeed, worthy of full acceptance. (My translation) This verse presents the third and final trustworthy statement that appears in this epistle. It describes the adversative clause in 1 Timothy 4:8, which teaches that godliness includes the promises of experiencing eternal life during one’s lifetime and throughout eternity.

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Paul uses the figure of asyndeton in order to emphasize his statement in 1 Timothy 4:9 because he wants to reaffirm the importance of the proverbial statement in the adversative clause that completes 1 Timothy 4:8. This figure emphasizes this statement’s importance to the body of Christ, which is the household of God, i.e. the local assembly, the church in the sense that it will motivate and encourage the church to grow up spiritually. The trustworthy statement in 1 Timothy 4:9 serves as reinforcement to Timothy and the church at Ephesus emphasizing the need for them to affirm as true in their own lives by their attitude and conduct the importance of godliness. “This saying ” refers to 1 Timothy 4:8b, “ godliness is, as an eternal spiritual truth beneficial throughout all the ages because it does, as an eternal spiritual truth include the promise, which is experiencing life during this present lifetime and in addition as a certainty during the future .” That “ this saying ” refers to the adversative clause in verse 8 and not 10b is indicated by the fact that verse 9 is grammatically independent from verse 10b since the intervening comment “ for to this end we toil and strive ” separates the statement “ we have our hope on the living God, who is the Savior of all people, especially of those who believe ” from the trustworthy statement in verse 9. On the other hand, Paul’s statement in 1 Timothy 4:8 is not separated from the trustworthy statement. In fact, the trustworthy statement in verse 8 appears at the end of the verse. It is not the causal clause that physical exercise is beneficial for a short period of time. Rather, it is the adversative clause that follows it that is the trustworthy statement, namely, that godliness is beneficial throughout the ages because it does include the promise, which is experiencing life during this present lifetime and as a certainty during the future. Also, as Fee points out verse 10 is not an independent saying but a further reflection on verse 8b. (Fee, page 105). Fee also points out that “verse 8b has the epigrammatic nature of a saying and that alone is what verse 10 will go on to elaborate.” (Ibid.) Furthermore, the present tense of the verb eimi , which is omitted due to Paul’s use of ellipsis is gnomic indicating that this adversative clause in 1 Timothy 4:8 is “as an eternal spiritual truth” trustworthy. “Trustworthy ” expresses the idea that this statement is an accurate and faithful affirmation of the value and importance of godliness. The term pertains to the fact that this statement is worthy of trust or belief and is dependable and implies that it originates from God and is inspired by Him. It is ascribed to this statement as an expression of Paul’s apostolic authority and designed to rebuke and refute those pastors in Ephesus who sought to be teachers of the Law and taught false doctrine and whose conduct was ungodly as a result. It also refutes the Judaizers’ whose

2011 William E. Wenstrom, Jr. Bible Ministries 42 teaching influenced these pastors to abandon the gospel, which led to their ungodly conduct. “Indeed, worthy of full acceptance ” is an emphatic clause that is stressing that the preceding adversative clause in 1 Timothy 4:8 regarding godliness is worthy of full acceptance by the Christian community. “Worthy ” describes the proverbial statement in the adversative clause of 1 Timothy 4:8 as having a relatively high degree of comparable worth or value or merit to the Christian community. “Full acceptance ” refers to appropriating by faith the proverbial statement in verse 8b. It also expresses the degree of acceptance of which this saying is worthy, namely it requires a “full” acceptance by faith. 1 Timothy 4:10 In fact, for this express purpose we continue to make it our habit of working hard. Specifically, we ourselves continue to make it our habit of making every effort (to experience eternal life) because we possess a confident expectation of rewards because of the living God, who is, as an eternal spiritual truth the Savior of each and every member of the human race without exception, especially of believers. (My translation) This verse advances upon or intensifies and emphasizes Paul’s previous statements in 1 Timothy 4:8-9. It advances upon these verses in the sense that it demonstrates that both Paul and Timothy have accepted by faith this promise of eternal life to the extent that they were working hard and struggling for this promise. So this statement advances upon and intensifies the statements in 1 Timothy 4:8-9 because Paul is going from stating to his readers that the promise of eternal life is worthy of their acceptance by faith to his acceptance by faith as expressed by his efforts on behalf of this promise. Verse 10 is also emphatic in the sense that it would attract special attention from his readers because it would serve to motivate them to follow Paul and Timothy’s example. “For this express purpose ” refers to the promise of godliness which involves experiencing eternal life during one’s present lifetime and in addition as a certainty experiencing it throughout all of eternity. It indicates the purpose for which Timothy and Paul worked hard and struggled. They worked hard and struggled for the promise of godliness, which is experiencing eternal life now during one’s lifetime as well as during the future, throughout all of eternity. This prepositional phrase answers the question as to why Paul and Timothy worked hard and struggled. It also makes clear that Paul is not talking about him and Timothy working hard or struggling on behalf of the gospel or communicating it. Rather, it refers to their intense efforts to live godly lives themselves in the face of opposition from the sin nature and Satan’s kingdom. “We continue to make it our habit of working hard ” describes Paul and Timothy’s efforts on behalf of the promise of experiencing eternal life for the

2011 William E. Wenstrom, Jr. Bible Ministries 43 present and the future, throughout eternity. It refers to Timothy and Paul and not Paul and the apostles, or Paul and his other co-workers since in 1 Timothy 4:6-16, Paul is addressing Timothy specifically with regards to his responsibilities. Interestingly, here in verse 10, is the only place in chapter four where Paul uses the first person plural form. Paul does this not only to encourage Timothy but also to identify himself with his young delegate with a view to offering himself and Timothy as examples for the Ephesians to follow. This statement implies that Paul and Timothy were already working hard in the sense of exerting themselves mentally, physically and spiritually in the face of adversity for the promise of experiencing eternal. “Specifically, we ourselves continue to make it our habit of making every effort ” is an epexegetical clause that explains in greater detail the previous statement. It points out the objective of Paul and Timothy working hard for the promise of experiencing eternal life. Namely, to accomplish the Father’s will, which is analogous to winning the race in the Graeco-Roman games. This would result in the winner receiving a crown and rewards, which the Christian will receive at the Bema Seat for accomplishing the Father’s will. The Christian’s crown and rewards are imperishable in contrast to the crown and rewards gives to the victor in the Graeco-Roman games, which were perishable. This epexegetical clause refers to Paul and Timothy making every effort to experience eternal life which will accomplish the Father’s will for their lives despite strong opposition from sin and Satan’s kingdom. It implies that Paul and Timothy were already engaged in making every effort to experience eternal life, which accomplishes the Father’s will. It also emphasizes the intense effort that both exerted mentally, physically and spiritual to execute the Father’s will by growing up to spiritual maturity. “Because we possess a confident expectation of rewards ” is a causal clause that expresses the reason why Paul and Timothy continued to make it their habit of making every effort in order to experience the promise of eternal life. They did so “because” they possess a confident expectation of blessing because of the living God. In other words, they confidently expected to receive a crown and rewards for accomplishing the Father’s will to become like Christ. This is the direct result of accepting by faith the revelation they received from the living God, i.e. the Father, through the Spirit and which revelation is found in the gospel. Paul is saying that “because” they possessed a confident expectation of rewards, they continued to make every effort to experience eternal life and execute the Father’s will for their lives, which is to become like Christ. This confident expectation was also the direct result of accepting by faith the revelation they received from the Father through the Spirit that they would receive rewards for doing so. This revelation was given to

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Paul and the apostles and is found in their writings that appear in the letters, which are now found in the New Testament. The causal clause continues athletic metaphor in the sense of describing what takes place when a runner has won the race in the Graeco-Roman games, namely, they received a crown and rewards for their victory. It indicates that Paul and Timothy “confidently expect to receive a crown and rewards” because of the living God, i.e. because they received revelation from God. It also indicates that they possessed a confident expectation that they would be rewarded because they had accepted by faith the Spirit’s revelation from the Father regarding rewards. This revelation declared that they would be rewarded for making every effort to experience eternal life in order to execute the Father’s will to become like Christ despite opposition from the sin nature and the devil’s kingdom. “Because of the living God ” teaches that Paul and Timothy possessed a confident expectation of rewards because of the revelation they received from the Father through the Spirit. This revelation they accepted by faith as demonstrated by their making every effort to experience eternal life in order to become like Christ and execute the Father’s will. So because of revelation from the Father who gave them eternal life at regeneration, they possessed this confident expectation. This revelation, as well as the rest of the revelation that appears in the Word of God, is eternal life since the Word of God is eternal life. Therefore, the Father is the cause of Paul and Timothy’s confident expectation of receiving rewards for making every effort to experience eternal life so that they grow up to spiritual maturity and execute His will for their lives, which is to become like Jesus Christ. He is the cause of their confident expectation in the sense that He communicated to them through the Spirit that they would be rewarded for making every effort to experience eternal life in order to grow up to spiritual maturity and execute His plan for their lives. “Who is, as an eternal spiritual truth the Savior of each and every member of the human race without exception, especially of believers ” is a relative pronoun clause that emphasizes that the Father is the member of the Trinity who initiated salvation and is its source. He is the Savior or Deliverer of the human race in a seven-fold sense: (1) Deliverer or Savior from personal sins. (2) Deliverer or Savior from old sin nature (3) Deliverer or Savior from Satan and his cosmic system. (4) Deliverer or Savior from spiritual and physical death (5) Deliverer or Savior from eternal condemnation. (6) Deliverer or Savior from self. (7) Deliverer or Savior from condemnation from the Law. This relative pronoun clause teaches that teaches the “unlimited” atonement and refutes those who adhere to a “limited” atonement. The latter is a false doctrine that is actually an attack instigated by Satan upon the integrity of God.

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When Paul says that the Father is the Savior of each and every member of the human race, this does not imply that all will be saved automatically. Rather, he is simply teaching that the Father has provided salvation for each and every member of the human race through His Son Jesus Christ’s death and resurrection. The offer salvation is made possible to every member of the human race because the Father’s Son Jesus Christ died on the cross for each and every member of the human race. The fact that the sinner has to make a volitional decision in relation to this offer is clearly taught by Paul in Romans 3:21-5:1 and many other passages such as Ephesians 2:8-9, Galatians 2:16 and John 3:16-17 just to name a few. This relative pronoun clause not only refers to the “unlimited” atonement but also refers to “common” or “universal grace.” God the Holy Spirit, in common or universal grace, makes the Gospel understandable to unbelievers, so that they may make a decision to either accept or reject Jesus Christ as Savior. “Common” or “universal grace” is grace that the entire human race receives when God the Holy Spirit makes the Gospel message, which is a spiritual language, understandable to the spiritually dead unbeliever. It is given to everyone in the human race, so that all men may have the same privilege and opportunity to be saved. “Especially of believers ” singles out for those who have exercised faith in Jesus Christ as Savior in contrast to the unsaved who do not. It is singling out those who appropriate salvation provided by the Father through His Son Jesus Christ through faith alone in Christ alone in contrast to those who don’t appropriate this salvation through unbelief. The apostle Paul in 1 Timothy 4:11 commands Timothy to continue making it his habit of commanding and teaching the things he taught in 1 Timothy 4:6-10. This verse is a transition verse meaning that it brings to a conclusion the section that began in 1 Timothy 4:6. It also begins a new section that ends in 1 Timothy 4:16. 1 Timothy 4:11 Continue making it your habit of commanding as well as teaching these things. (My translation) “These things ” is the immediate demonstrative pronoun houtos , which refers to Paul’s teaching in 1 Timothy 4:6-10. This is indicated by the fact that the accusative plural form of this word is always used by Paul in 1 Timothy to sums up the immediate preceding paragraph. It thus refers to all that Paul commanded and taught in this pericope. “Continue making it your habit of commanding ” is the verb parangello , which is used with reference to Paul’s commands in 1 Timothy 4:6-10. Paul is commanding Timothy to pass along the commands that appear in 1 Timothy 4:6- 10. Two are found in 1 Timothy 4:7. It implies here as it did in 1 Timothy 1:3 that Paul has delegated authority to Timothy to teach these things since his young

2011 William E. Wenstrom, Jr. Bible Ministries 46 delegate was to communicate his teaching in this epistle to pastors who were not under Timothy’s authority but Paul’s since he was an apostle. The verb is a command to exercise the authority of his spiritual gift of pastor-teacher. The word expresses the idea that Timothy is to stand before the Ephesian Christian community and officially and authoritatively communicate to them all that Paul taught in 1 Timothy 4:6-10. It is used elsewhere by the apostle with respect to authoritative commands (1 Corinthians 7:10; cf. 11:17; 1 Thessalonians 4:10; cf. 4:2; :4, 6, 10, 12; 1 Timothy 1:3). The customary present imperative form of the verb implies that Timothy was already about performing this task when this letter arrived from Paul, which is indicated by what Paul says in 1 Timothy 1:3. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. “Continue making it your habit of teaching ” is the verb didasko , which speaks of Timothy providing authoritative instruction in the Word of God in a formal setting, namely the public worship service. It denotes the preservation and communication of the gospel concerning Jesus Christ. Thus, Paul is commanding Timothy to authoritatively teach the Ephesian Christian community the Word of God in the public worship service. Specifically, Paul’s young delegate is to authoritatively teach all that he taught in 1 Timothy 4:6-10. As was the case with the customary present imperative form of parangello , the customary present imperative form of the verb didasko implies that Timothy was already about performing this task when this letter arrived from Paul, which is indicated by what Paul says in 1 Timothy 1:3. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. 1 Timothy 4:12 Absolutely no one must look down upon your youth but rather continue making it your habit of causing yourself to be an example with respect to believers by means of speech, by means of conduct, by means of divine-love, by means of faithfulness, by means of purity. (My translation) This verse is composed of a prohibition and a command. The prohibition is “Absolutely no one must look down upon your youth ” and the command is found in the adversative clause that follows the prohibition, namely, “ but rather continue making it your habit of causing yourself to be an example with

2011 William E. Wenstrom, Jr. Bible Ministries 47 respect to believers by means of speech, by means of conduct, by means of divine-love, by means of faithfulness, by means of purity .” In 1 Timothy 4:12, the apostle Paul is employing the figure of “asyndeton” in order to emphasize this prohibition and command in 1 Timothy 4:12 in the sense that he wants Timothy to dwell upon them and obey them. This figure emphasizes the importance of this prohibition and command for not only Timothy but also the Ephesian Christian community. “Absolutely no one must look down upon your youth ” emphatically prohibits anyone in the Ephesian Christian community looking down upon Timothy’s youthfulness. Paul mentions Timothy’s age here in 1 Timothy 4:12 because he doesn’t want those older than him to not listen and obey him since he is his delegate who is to communicate to the Ephesian church how he wants them to conduct themselves. Paul would have personally evangelized and taught many in the Ephesian Christian community including those pastors who were teaching false doctrine and those who were not. Many of the pastors and deacons in the Ephesian Christian community would have been older than Timothy, not to mention those who were not pastors. Thus, the apostle felt the need to warn those in the Ephesian church who were older than Timothy to not look down upon him because of his young age since he was Paul’s delegate to the Ephesians. What was at sake, were the commands and prohibitions and teaching that Paul wrote in this epistle. Timothy was Paul’s delegate and was to communicate these commands, prohibitions and instructions to the Ephesian church. If Timothy’s young age is an issue with some of the older members of the congregation, then, they would not listen to him and obey him consequently not listen to Paul and obey him. “Absolutely no one must look down upon your youth ” indicates that absolutely no one was to disrespect Timothy because of his youth. This would seem impossible in light of the fact that Paul and Timothy and not even the Holy Spirit could control the attitudes of members of the Ephesian Christian community. However, the adversative clause that follows instructs Timothy as to how he was to not let the older members of the congregation disrespect him because of his youth. His godly conduct was to gain their respect. Timothy was to demonstrate his maturity by living a godly life that would serve as an example for not only those Christians who were older than him but those who were younger as well of course. Paul’s statements in 1 Timothy 1:3 imply that Timothy was carrying out this prohibition and the command to follow including everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he

2011 William E. Wenstrom, Jr. Bible Ministries 48 and Paul had before the latter left for Macedonia. Thus, the prohibition and command in 1 Timothy 4:12 are a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. “But rather continue making it your habit of causing yourself to be an example with respect to believers by means of speech, by means of conduct, by means of divine-love, by means of faithfulness, by means of purity ” presents an emphatic contrast with the previous prohibition for Timothy to not allow anyone to look down upon him because of his youth. Therefore, the contrast is between those older than Timothy looking down upon him because of his youth with that of Timothy providing them an example, and all believers by means of his speech, conduct, love, faithfulness and purity. This adversative clause indicates that Timothy is to show or demonstrate himself as an example for other believers to imitate. The prepositional phrase that follows the verb, namely, , α, , , , “by means of speech, by means of conduct, by means of divine-love, by means of faithfulness, by means of purity ” identifies how Timothy was to cause himself to be an example for other believers to imitate. In other words, the apostle wants Timothy to exemplify the Christian way of life. He is to exemplify what godliness or godly living is all about. This adversative clause emphasizes that Paul wants Timothy to cause himself to be an example for other Christians in Ephesus to imitate with regards to Christian conduct. He is to do this by means of his speech, conduct, love, faith and purity, which is the direct result of obeying the gospel. This will benefit Timothy in the sense that it will gain the respect of those older than him in the congregation so that they will listen and obey all that he commands, prohibits and instructs them. Once again, Paul’s statements in 1 Timothy 1:3 imply that Timothy was carrying out this command. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the prohibition and command in 1 Timothy 4:12 are a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him.

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“An example ” is the noun tupos , which is used of Christian conduct or behavior that is to be imitated by others. The term speaks of a model of behavior as an example to be imitated. It speaks of Timothy as a model of behavior as an example to be imitated by the Ephesian Christian community. It refers to Timothy exemplifying godliness, the way of godliness or in other words, the Christian way of life so that he becomes someone to imitate. A believer who is an example of Christian conduct is one who is in fellowship with God and is exercising faith in the Word of God which results in obedience to the commands and prohibitions of the Word of God. A Christian who is exemplifying godliness is exercising faith in the Spirit’s teaching in the Word of God that they are crucified, died, buried, raised and seated with Christ, which results in obedience to the commands and prohibitions in the Word of God. A believer who exemplifies the Christian way of life loves God with his or her entire being and neighbor as oneself. They love others the way Christ love by the power of the Spirit. They produce fruit in the sense that they have Christ-like character, which is the fruit of the Spirit (cf. Gal. 5:22-23). “By means of speech ” indicates the means by which Timothy was to cause himself to be an example for the Ephesian Christian community to imitate with respect to godliness. The godly manner in which Timothy communicates with individuals in the Christian community in Ephesus is to be the means by which he causes himself to be an example for others to imitate with respect to godliness. It refers to the content of the conversations that Timothy has with the people in the Ephesian Christian community. It denotes the manner in which he speaks to them. It is related to the fact that with respect to the Ephesian believers, he does not sin with his words (Ephesians 4:25, 26, 29, 31; 5:4; Colossians 3:8-9). It also is related to the fact that he speaks in a manner that expresses the love of God by the power of the Spirit (Ephesians 4:25, 29, 32; 5:4, 19, 20; Colossians 3:12, 13, 16, 17). Timothy’s speech must based upon the filling of the Spirit, i.e. being influenced by the Spirit, which is the result of accepting by faith the Spirit’s teaching in the gospel. This will result in godly words. Thus, it refers to the fact that Paul wants Timothy’s speech to be godly, which would reflect the holy standards or godly standards of the gospel. Paul wants Timothy’s speech, his conversations with people to be consistent with his position in Christ and reflect that which he professes and the holy standards of the gospel. He is to exemplify godliness through his speech, his conversations. This word is related to Timothy’s public ministry in that it is referring to that which is observable by others in Timothy’s life. “By means of conduct ” indicates that Timothy is to be an example for the Ephesian Christian community by means of his conduct and specifically, his godly

2011 William E. Wenstrom, Jr. Bible Ministries 50 conduct. It refers to conduct, or lifestyle, which Paul wants to be godly in order that it would gain the respect of those who are older in the Ephesian congregation. This prepositional phrase denotes that Paul wants Timothy’s lifestyle to be godly, which would reflect the holy standards or godly standards of the gospel. Paul wants Timothy’s conduct to be consistent with his position in Christ and reflect that which he professes and the holy standards of the gospel. He is to exemplify godliness. This word is related to Timothy’s public ministry in that it is referring to that which is observable by others in Timothy’s life. “By means of divine-love ” indicates that Timothy is to be an example for believers “by means of” divine-love. It refers to Timothy obeying the Lord Jesus’ command to love one another as He loves, which is the direct result of exercising faith in the Word of God (John 13:34). This prepositional phrase refers to God’s love practiced by Timothy toward the Lord, his fellow Christian and fellow human being since this is the direct result of them exercising faith in the Word of God and in particular the command in John 13:34. It explains how Timothy is to be an example of godliness for other Christians to imitate in the sense that it defines that he is to operate according to the love of God when dealing with people. Therefore, like the previous two prepositional phrases, this third one is referring to Timothy’s public ministry and denotes that divine-love should be observable in his life among the Ephesian Christian community. “By means of faithfulness ” indicates that Timothy is to be an example for believers by means of faithfulness. It denotes that Timothy is “faithful” in fulfilling his responsibilities of being Paul’s delegate and carrying everything Paul wanted done as prescribed in First Timothy. It refers to Timothy administrating the household of God in Ephesus by fulfilling his four responsibilities that are the means by which he tends and shepherds the flock of God: (1) Study (2 Tim. 2:15) (2) Teach (1 Tim. 4:13) (3) Pray (Acts 6:1-4) (4) Set an Example (Phlp. 3:17; 2 Thess. 3:7, 9; 1 Tim. 4:12; Titus 2:7; 1 Pet. 5:3). It too explains how Timothy is to be an example of godliness for other Christians to imitate in the sense that it defines that he is to be faithful in fulfilling his responsibilities to shepherd and tend the flock of God in Ephesus. Therefore, like the previous prepositional phrase, this one is referring to Timothy’s public ministry and denotes that faithfulness should be observable in his life among the Ephesian Christian community. “By means of purity ” indicates that Timothy is to be an example for believers by means of purity. It refers to Timothy conforming his behavior to the holy standards of the gospel with regards to women in the Ephesian Christian community. This prepositional phrase speaks of Timothy experiencing sanctification or in other words experiencing that which is true of him positionally, namely that he is crucified, died, buried, raised and seated with Christ.

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It too explains how Timothy is to be an example of godliness for other Christians to imitate in the sense that it defines that he is to be sexually pure. Therefore, like the previous two prepositional phrases, this one is referring to Timothy’s public ministry and denotes that sexual purity should be observable in his life among the Ephesian Christian community. In 1 Timothy 4:13, the apostle Paul issues another command to his young delegate and fellow pastor-teacher, Timothy. In this passage, he commands Timothy to continue making it his habit of being occupied with the public reading of Scripture, exhortation and teaching. 1 Timothy 4:13 Until I do arrive, continue making it your habit of being occupied with the public reading of Scripture, to exhortation, to teaching. (My translation) This verse contains the figure of “asyndeton,” which serves to emphasize the command here in 1 Timothy 4:13 in the sense that he wants Timothy to dwell upon it and obey it. This figure emphasizes the importance of this command for Timothy personally in that it will enable him to fulfill his responsibility of administrating the household of God in Ephesus. “Until ” is the conjunction heos , which refers to the period in which Paul is away from Ephesus due to his trip to Macedonia (cf. 1 Timothy 1:3). It indicates the time period in which Timothy should fulfill the command here in 1 Timothy 4:13. The word indicates that during the period that Paul is away from Ephesus because of his trip to Macedonia, Timothy is to be occupied with the public reading of Scripture, exhortation and teaching. “I do arrive ” is verb erchomai means “to arrive” and refers to Paul reaching Ephesus after traveling from the Roman province of Macedonia and speaks of the certainty of his arrival in that city. It speaks of Paul’s confidence that he will arrive by the will of the Father. “Continue making it your habit of being occupied with ” is the verb prosecho , which denotes that Timothy is to be totally absorbed with the public reading of Scripture, exhortation and teaching. It refers to the fact that he must devote all his energy to these tasks and speaks of concentration upon these activities to the exclusion of other activities, which are trivial in comparison. Not only is Timothy to be absorbed with these things but also all the pastors in Ephesus. Paul’s statements in 1 Timothy 1:3 imply that Timothy was carrying out everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the command here to Timothy here in 1 Timothy 4:13, as is the

2011 William E. Wenstrom, Jr. Bible Ministries 52 case with the others in this chapter, are simply a reminder to him to continue doing what he and Paul talked about before the latter left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative of prosecho is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. “The public reading of Scripture ” is the noun anagnosis , which refers to “reading aloud” or “the public reading” of the Old Testament and Paul’s epistles in the local assemblies that met in various homes or school rooms or other public settings in Ephesus. It refers to the public reading of the Old Testament and Paul’s epistles in the corporate worship setting. When Paul wrote, First Timothy, that which would be publicly read aloud in Ephesus would be the Septuagint, which is the Greek translation of the Hebrew bible since the Ephesian church was Gentile and not Jewish. They would also have read Paul’s epistles. This is indicated by the fact that in Colossians 4:16, Paul commanded that his letters to the Colossians be read to the Laodiceans. Also, Paul commanded the Thessalonians to have First Thessalonians read to every Christian (1 Thessalonians 5:27). Therefore, he considered his epistles to be essential for the life of the churches he planted and ministered to throughout the Roman Empire. The gospel of John would not have been read in Paul’s churches since it was not composed until the last decade of the first century. Mark was not composed until the late fifties or sometime during the sixties. Thus, it probably was not known and read in the Pauline churches. Some scholars such as D.A. Carson and G.J. Wenham argue for Matthew to be written in the eighties and some like Walvoord and Zuck believe that it was written in the fifties. Thus, it could have possibly been read by the Pauline church according to the latter but would not have been according to the former. Luke was written in the sixties and since he was a companion of Paul, would have been read in the Pauline churches and maybe by the church in Ephesus by 63-65 A.D when First Timothy was written. However, with this being said, even if the gospels were not written by the time Paul wrote First Timothy in approximately 63-65 A.D., the stories and traditions of Jesus that found their way into the four gospels would have been communicated to the church in the public worship service. The reading of Scripture in the public worship setting would provide the foundation for pastor-teachers communicating to the church their application. Also, these pastors would teach the church from that which was read publicly from this public reading of the Scriptures. This would provide the individual members of the

2011 William E. Wenstrom, Jr. Bible Ministries 53 church with an understanding of who they are in Christ. It would in other words it would define their identity in Christ as individuals but also as a corporate unit. Therefore, the public reading of Scripture and communicating their application to the church and teaching the church from them would not only answer the believer’s question as to who they were but also answer their question as to how they should live in light of this identity in Christ. It would also resolve disputes, especially between Jewish believers and Gentile believers with regards to such things as the dietary restrictions of the Mosaic Law and circumcision. Now, not only does Paul want Timothy to be occupied with the public reading of Scripture but also the pastors in Ephesus. Those who were faithful, to encourage them to continue and those who were unfaithful to get them back on track. “To exhortation ” is the noun paraklesis , which refers to the believer being encouraged by the public reading of the Scriptures to live in a manner worthy of their calling, to grow up to become like Christ. It refers to the wisdom received from the teaching of the Scriptures and under the guidance and direction of the Holy Spirit. It manifests itself by encouraging other believers to live according to the Father’s will and can involve not only encouraging but also warning other believers in a humble and loving way when they are going astray from doing the will of God. This encouragement involves comforting through the Scriptures those believers who have lost love ones or are experiencing suffering whether emotionally or physically. This public reading of the Scripture can encourage the believer in the sense that it provides help and gives support to them when they are having problems with a certain temptation or with a difficult trial that they are facing. This encouragement from the Scriptures involves helping the believer deal with a particular burden that is too heavy to bear alone and manifests itself by encouraging the believer when they are depressed, frustrated or grieving. Therefore, paraklesis speaks of teaching believers the correct and accurate application of the Word of God. “To teaching ” is the noun didaskalia , which is used in an active sense referring to teaching church age believers from the Scriptures and the various doctrines contained in them. The word refers to Timothy and the pastors in Ephesus teaching the Christian way of life to the Ephesian Christian community. It would involve teaching them with regards to their union and identification with Christ. Also, it would involve teaching them with regards to the character and nature of the Trinity as well as what each member has accomplished on their behalf. In 1 Timothy 4:14, Paul commands his young delegate to continue making it his habit of not neglecting the use of his spiritual gift of pastor-teacher, which was confirmed at his ordination through prophetic words with the laying on of hands by the elders.

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1 Timothy 4:14 Continue making it your habit of not neglecting that spiritual gift which is in you, which was given for your benefit by means of prophecy accompanied by the laying on of hands by the council of elders. (My translation) In 1 Timothy 4:14, Paul commands his young delegate to continue making it his habit of not neglecting the use of his spiritual gift of pastor-teacher, which was confirmed at his ordination through prophetic words with the laying on of hands by the elders. In this verse Paul is once again, as he did in 1 Timothy 4:11, 12 and 13, employing the figure of “asyndeton” in order to emphasize the command here in 1 Timothy 4:14 in the sense that he wants Timothy to dwell upon it and obey it. This figure emphasizes the importance of this command for Timothy personally in that it will enable him to fulfill his responsibility of administrating the household of God in Ephesus. The prohibition “ continue making it your habit of not neglecting that spiritual gift which is in you ” serves to deny any idea of Timothy neglecting using or exercising his spiritual gift of pastor-teacher. It denies any idea of Timothy failing to exercise the spiritual authority delegated to him by the Lord Jesus Christ through the Holy Spirit that is expressed through the function of his spiritual gift of pastor-teacher. It denies any idea of Timothy not fulfilling his responsibility of exercising his spiritual gift of pastor-teacher. These two words deny any idea of Timothy not fulfilling the four responsibilities of the pastor-teacher, which are the means by which he tends and shepherds the flock of God: (1) Study (2 Tim. 2:15) (2) Teach (1 Tim. 4:13) (3) Pray (Acts 6:1-4). (4) Exemplify the Christian way of life (1 Timothy 4:12; 2 Timothy 3:10). It does not indict Timothy for neglecting the exercise of his spiritual gift. Rather, it indicates that he was being faithful in doing so. It simply prohibits Timothy from neglecting the exercise of his gift in the future. Paul’s statement in 1 Timothy 1:3 supports this since it implies that Timothy was carrying out everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the prohibition here in 1 Timothy 4:14 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is

2011 William E. Wenstrom, Jr. Bible Ministries 55 simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. “Spiritual gift ” is the noun charisma , which refers to Timothy’s spiritual gift, which was pastor-teacher. That Timothy’s gift was pastor-teacher is indicated by the commands and prohibitions that Paul issues Timothy in 1 Timothy 4:11-16 that are directed to him personally. Each of them speak of Timothy fulfilling his four- fold responsibility of studying, teaching, praying and exemplifying the Christian way of life for the Ephesian Christians. That Timothy has the gift of pastor-teacher is indicated by Paul’s statements to Timothy in 2 Timothy 1:13-14, 2:15, 2:24-26, and 3:14-4:5. The relative pronoun clause “ which was given for your benefit ” refers to Timothy’s conversion when the Holy Spirit gave him the gift of pastor-teacher and speaks of God’s grace. The prepositional phrase “ by means of prophecy ” indicates that when God the Holy Spirit gave Timothy the spiritual gift of pastor-teacher, He identified this gift given to Timothy “by means of” a prophecy. The Scriptures teach that Holy Spirit gives a spiritual gift to every believer at the moment of his conversion, which is authorized by the Lord Jesus Christ (1 Corinthians 12:4-11; cf. Ephesians 4:8-11). This would indicate that the prepositional phrase ηα denotes accompaniment rather than means. However, the Spirit inspired the prophecy that confirmed and identified to the Christian community that Timothy possessed the spiritual gift of pastor-teacher. It confirmed and identified to the Christian community that the Holy Spirit had in fact given Timothy the gift. This prepositional phrase refers to the exercise of the temporary or discontinued gift of prophet. However, this time it refers to the prophecy that confirmed and identified Timothy as being given the spiritual gift of pastor-teacher by the Holy Spirit at the moment of his conversion. This prophecy that confirmed and identified to the Christian community and Paul that Timothy possessed the spiritual gift of pastor-teacher divinely authorized Timothy’s ministry on behalf the body of Christ and the Lord. It told everyone in the Christian community and Paul that Timothy was authorized by the Lord. This Spirit inspired prophecy confirmed to the Christian community that Timothy was given the gift of pastor-teacher by Him. The prepositional phrase “ accompanied by the laying on of hands by the council of elders ” refers to the ordination ceremony of pastors by other pastors through the laying on of hands. It refers to the ceremonial act of ordained pastors laying their hands on those men who possess the spiritual gift of pastor-teacher. This act indicated that the congregation and the leadership of the church, through the Holy Spirit, were confirming that these men possess the gift of pastor-teacher.

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Furthermore, it meant that these men were authorized to serve as overseers as a result of consistently manifesting the qualifications for the overseer over an indefinite period of years (1 Timothy 3:1-7; Titus 1:6-9). “The council of elders ” refers to those pastors who were ordained by other ordained pastors as a result of consistently manifesting over an indefinite period of years the qualifications for the overseer (1 Timothy 3:1-7; Titus 1:6-9). Thus, they were men who were functioning as overseers in the various house churches in the Christian community. They served to train those men with the spiritual gift of pastor but were not yet qualified to hold the office of overseer due to their need for more spiritual growth. Therefore, it refers to a council or body of ordained pastor- teachers. The Bible never sanctions a council of deacons or a board of directors. In 1 Timothy 4:15, the apostle Paul issues two more commands to Timothy. The first is that he wants Timothy to continue making it his habit of meditating upon the things he taught in 1 Timothy 4:12-14 and the second is for him to continue making it his habit of living by them. 1 Timothy 4:15 “Continue making it your habit of meditating upon these things. Continue making it your habit of living according to these things in order that your progress would be evident to everyone. (My translation) “Continue making it your habit of meditating upon these things ” indicates that Paul wants Timothy to continue making it his habit of meditating on the commands and prohibitions that appear in 1 Timothy 4:12-14. Paul’s statement in 1 Timothy 1:3 imply that Timothy was carrying out this command and everything he wrote in this epistle. Thus, the command here in 1 Timothy 4:15 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, this command is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. So Paul wants Timothy to meditate upon these commands and prohibitions and make personal application to his own life. Biblical meditation involves repetitive, reflective and reverential reading of the Word of God and making application to one’s own life. Meditation means “the act of focusing one’s thoughts, thus to ponder, think about.” It consists of reflective thinking or contemplation, usually on a specific subject to discern its meaning or significance or a plan of action. Here Paul wants Timothy to continue making it his habit of repeatedly reading these commands and prohibitions, to reflect on them as well for the purpose of putting them into practice.

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“Continue making it your habit of living according to these things ” indicates that Paul wants Timothy to continue to make it his habit of living according to his commands and prohibitions in 1 Timothy 4:12-14. After meditating upon these commands and prohibitions Paul wants Timothy to put these things into practice. Paul’s statement in 1 Timothy 1:3 imply that that Timothy was carrying out this command and everything Paul wrote in this epistle. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the command here in 1 Timothy 4:15 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, this command is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. “In order that your progress would be evident to everyone ” is a purpose clause that presents Paul’s purpose for Timothy obeying his two previous commands to continue making it his habit of meditating and living by the two commands and prohibitions that appear in 1 Timothy 4:12-14. Paul wants Timothy to obey his commands and prohibitions in 1 Timothy 4:12- 14 in order that Timothy’s spiritual growth as a Christian and as a pastor-teacher will become evident to the entire Christian community in Ephesus.

Two Commands

The apostle Paul in 1 Timothy 4:16 issues Timothy two more commands. In the first, he wants his young delegate and fellow pastor-teacher to continue making it his habit of paying attention to himself and his teaching. The second is for Timothy to continue making it his habit of persevering in paying attention to himself and his teaching. This would result in Timothy experiencing his salvation as well as those who obey his teaching. 1 Timothy 4:16 Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you. (NASU)

Asyndeton

In 1 Timothy 4:16, Paul is once again, as he did in 1 Timothy 4:11, 12, 13, 14 and 15 employing the figure of “asyndeton,” which means that he is not using a

2011 William E. Wenstrom, Jr. Bible Ministries 58 connective word between his two commands in 1 Timothy 4:15 and his first command here in 1 Timothy 4:16. Paul uses this figure in order to emphasize this first command in 1 Timothy 4:16 in the sense that he wants Timothy to dwell upon it and obey it. This figure emphasizes the importance of this first command for Timothy personally in that it will enable him to fulfill his responsibility of administrating the household of God in Ephesus. It will also enable him to experience his deliverance from sin and Satan as well as those who listen to his teaching.

First Command

“Pay close attention to yourself and to your teaching ” is composed of the second person singular present active imperative form of the verb epecho ( ) (ep-eh-hoe), “ pay close attention to ” and the dative second person masculine singular form of the reflexive pronoun seautou (αυ) (say-owf-too), “yourself ” and this is followed by the conjunction kai (α ) (keh), “ and ” and the articular dative feminine singular form of the noun articular dative feminine singular form of the noun didaskalia (ααα ) (thee-thask-ah-lee-ah), “ to your teaching .”

Epecho

This verb is a compound word composed of the preposition epi , “upon” and the verb echo , “to have, hold,” thus it literally means “to hold upon.” The word often means pay attention or give heed to in the papyri. Liddell and Scott list the following classical meanings for the verb: (1) have or hold upon, hold it to or for (2) hold out to, present, offer, present a sum of money, extend, spread out, of writings, contain, enjoin, impose a task (3) hold or direct towards, aim at, attack, launch out against, direct one’s mind to a thing, attend, intend, purpose, to be intent upon, stand facing, face in a line of battle (4) hold back, keep in check, to keep down with a stick, confine, as the earth a corpse, cover, to be prevented, hindered, stay or adjourn proceedings, suspend payments, stop, hinder from, no objection taken, hindrance, pause, refrain, tarry, wait and see, hold, stop, halt for the purpose of occupying a camp, cease from, suspend judgment, doubt, maintain reserve (5) reach or extend over a space, lay outstretched, prevailed over (6) have power over, occupy a country, hold a foremost place, prevail, predominate, of time, continue (7) meet (pages 619-620). The Septuagint uses epecho 22 times and it appears only 5 times in the New Testament (Luke 14:7; Acts 3:5; 19:22; Philippians 2:16; 1 Timothy 4:16).

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A Greek-English Dictionary of the New Testament and Other Early Christian Literature-Third Edition: (1) to maintain a grasp on someone or something, hold fast (2) to be mindful or especially observant, hold toward, aim at (3) to remain at a place for a period of time, stop, stay (Page 362) The New Thayer’s Greek-English Lexicon lists three major usages for the word: (1) to have hold or hold upon, apply, to observe, attend, to give attention to one (2) to hold towards, hold forth, present (3) to check, to delay, stop, stay (Page 231). Louw and Nida list a four-fold usage for the verb: (1) to be in a continuous state of readiness to learn of any future danger, need, or error, and to respond appropriately (27.59). (2) to hold firmly to a particular belief (31.47). (3) to direct one’s attention to a particular object or event (24.33). (4) to stay or remain in a place beyond some point of time (85.59). (Greek-English Dictionary Based on Semantic Domains) Moulton also divides the word’s usage in the New Testament under two categories: (1) Transitive: to hold out, present, exhibit, display (2) Intransitive: to observe, to take heed to, attend to, to stay, delay (The Analytical Greek-English Lexicon Revised, page 153). The verb is used in Luke 14:7 for when our Lord observed or noticed how the self-centered Pharisee’s dinner guests chose the bests seats in the dining room. The word is employed by Luke in Acts 3:5 of the handicapped beggar in the temple who paid attention to Peter and John after they addressed him. It is used again by Luke in Acts 19:22 of Paul staying or remaining in Asia. In 1 Timothy 4:16, the verb epecho means “to pay attention” and is used with respect to Timothy’s personal conduct and character as indicated by reflexive pronoun seautou , “ yourself ” as well as his teaching as indicated by the noun didaskalia , “ teaching .” Thus, Paul is commanding Timothy “to pay attention” to himself in the sense that he is to manifest Christ-like character and exemplify godliness or the way of godly living. This would be accomplished by Timothy exercising faith in Paul’s apostolic teaching, which results in obedience to the commands and prohibitions that are found in this teaching. In other words, it would be accomplished by Timothy continuing to make it his habit of remaining in fellowship with God by obeying the gospel, which is the direct result of faith in the gospel. Exercising faith in the gospel will result in Timothy obeying the commands to love the Lord and his fellow Christian and human being as Christ loved. He is to stay in fellowship by appropriating by faith his union and identification with Christ in His crucifixion, death, burial, resurrection and session. This will result in obedience to the commands and prohibitions that Paul issued Timothy in this epistle and that are found throughout the Word of God.

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Timothy is also to pay attention to himself by keeping short accounts with God by confessing his sins immediately so at to be restored to fellowship, and which fellowship is maintained by obedience to the Word of God, i.e. the gospel, which is the direct result of exercising faith in the Word of God, i.e. the gospel. The present imperative form of the verb epecho is a “customary present imperative” whose force is for Timothy to simply continue pay attention to himself by exercising faith in Paul’s apostolic teaching which results in obedience to this teaching. The present imperative is a command for action to be continued, action that may or may not have already been going on. It is often a character building command to the effect of “make this your habit,” “train yourself in this, discipline yourself.” This is the use of the present imperative in general precepts. The present imperative of epecho means, “to continue making it your habit of” paying attention to yourself. Paul’s statement in 1 Timothy 1:3 supports this interpretation. This verse implies that Timothy was carrying out everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the first command here in 1 Timothy 4:16 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. The active voice is stative indicating that Timothy as the subject is to continue “existing in the state” of paying attention to himself. We will translate the verb epecho , “ Continue making it your habit of paying attention to .”

Seautou

The reflexive pronoun seautou indicates that the subject is also the object of the action of the verb and is used to highlight the participation of the subject in the verbal action, as direct object, indirect object, intensifier, etc. The subject is Timothy. Therefore, word indicates that Timothy as the subject is also the object of this verb epecho and is used to highlight or emphasize his responsibility in obeying this command.

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The reflexive pronoun seautou functions as an dative direct object meaning that it is receiving the action of the verb epecho indicating that Timothy is the recipient of this command. Paul puts the word in the dative rather than accusative case since he is emphasizing the personal responsibility that Timothy has to pay attention to himself, i.e. his character and conduct. Therefore, we will translate seautou, “yourself .”

Kai

The conjunction kai is used adjunctively meaning that Timothy is to pay attention to his teaching which is “in addition to” paying attention to himself, i.e. his character and conduct. Therefore, we will translate the word “ as well as .”

Didaskalia

In 1 Timothy 4:16, the noun didaskalia is used in an objective sense and means “doctrine” referring to the content of what the Lord Jesus Christ and His apostles taught. This term appears often in the Pastoral letters referring to the content of Christ’s teaching and His apostles in contrast to those who taught false doctrine or doctrine that was not in accord with the Lord’s teaching and His apostles (1 Timothy 4:1, 6, 13, 16; 5:17; 6:1, 3; 2 Timothy 3:10, 16; 4:3; Titus 1:9; 2:1, 7, 10). Therefore, Paul is commanding Timothy to pay attention to what he taught the Ephesian Christian community. He was to pay attention to the content of his teaching in the sense that it was to strictly adhere to the teaching of the Lord Jesus Christ and the apostles which would of course specifically refer to adhering strictly to Paul’s apostolic teaching. The article modifying didaskalia is functioning as a possessive personal pronoun. The word is in the dative case and functions as a dative direct object meaning that it is receiving the action of the epecho . Paul puts the word in the dative rather than accusative case since he is emphasizing the personal responsibility that Timothy has to pay attention to the content of his teaching. We will translate αα, “ your teaching .”

Second Command

1 Timothy 4:16 Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you. (NASU) “Persevere in these things ” is composed of the second person singular present active imperative form of the verb epimeno ( ) (ehpee-menowe),

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“persevere ” and the third person dative neuter plural form of the intensive personal pronoun autos (α ) (awf-toce), “ in these things .”

Asyndeton

Once again, Paul uses the figure of “asyndeton,” which means that he is not using a connective word between his first command in 1 Timothy 4:16 and the second command that follow it. He employs this figure because he wants Timothy to dwell upon this second command and obey it. This figure emphasizes the importance of this second command for Timothy personally in that it will enable him to fulfill his responsibility of administrating the household of God in Ephesus. It will also enable him to experience his deliverance from sin and Satan as well as those who listen to his teaching.

Epimeno

The verb epimeno is a compound word composed of the preposition epi , “upon” and the verb meno , “to remain,” thus the word literally means, “to remain upon.” The preposition epi intensifies the meaning of the verb meno . Therefore, epimeno is the strengthened form of the verb meno . This compound verb is found from Homer onwards but occurs only once in the LXX in Exodus 12:39 where it was used for the Hebrew verb mahah , “linger, tarry.” Continuous action is implied in the use of epimeno in both classical and Koine Greek from the days of Homer as well as in the Septuagint. The verb epimeno appears sixteen times in the Greek New Testament and has both a literal as well as figurative usage which is determined by the context of the passage: (1) Literal: “to remain in the same place over a period of time” (2) Figurative: “to continue in an activity or state.” The verb was used to describe someone abiding in someone’s home as a guest, with the implication of their being fellowship or social intercourse. It was also used of a person making a place his permanent residence. Louw and Nida list two definitions for the word: (1) to remain in the same place over a period of time- ‘to remain, to stay.’ (85.55) (2) to continue in an activity or state-‘to continue, to remain in, to keep on.’ (68.11) A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to remain at or in the same place for a period of time, stay, remain (2) to continue in an activity or state, continue, persist (in), persevere (Page 375).

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Analytical Lexicon of the Greek New Testament lists the following meanings: (1) literally, as prolonging one’s time in a place remain on, stay on (2) figuratively continue, persevere, persist. In 1 Timothy 4:16, the verb epimeno means “to persevere” and is used of course with reference to Timothy indicating that Paul is commanding him to persevere exemplifying godliness, i.e. Christ-like character by paying attention to himself, i.e. his conduct and character. It also indicates that he is commanding his young delegate to persevere in teaching sound doctrine by paying attention to the content of his teaching. The verb’s object is the intensive personal pronoun autos , “ them ,” which refers to the first command here in 1 Timothy 4:16. This is indicated by the fact that all the previous four commands and two prohibitions that appear in 1 Timothy 4:12- 15 are summed up by this first command in 1 Timothy 4:16. This is indicated by the fact that the four commands and two prohibitions that appear in 1 Timothy 4:12-15 address Timothy’s character and conduct and the content of his teaching. The present imperative form of the verb epimeno is a “customary present imperative” whose force is for Timothy to simply continue persevering in exemplifying godliness and teaching sound doctrine. The present imperative is a command for action to be continued, action that may or may not have already been going on. It is often a character building command to the effect of “make this your habit,” “train yourself in this, discipline yourself.” This is the use of the present imperative in general precepts. The present imperative of epimeno means, “to continue making it your habit of” persevering in exemplifying Christ-like character and in teaching sound doctrine. Paul’s statement in 1 Timothy 1:3 supports this interpretation. This verse implies that Timothy was carrying out everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the second command here in 1 Timothy 4:16 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. The active voice is stative indicating that Timothy as the subject is to continue “existing in the state” of persevering in exemplifying Christ-like character by paying attention to himself and to persevere in teaching sound doctrine by paying

2011 William E. Wenstrom, Jr. Bible Ministries 64 attention to the content of his teaching. We will translate the verb epimeno , “Continue making it your habit of persevering in .”

Autos

As we noted the intensive personal pronoun autos , “ them ” refers to the first command in 1 Timothy 4:16 for Timothy to continue paying attention to himself and teaching. This is indicated by the fact that all the previous four commands and two prohibitions that appear in 1 Timothy 4:12-15 are summed up by this first command in 1 Timothy 4:16 since these commands and prohibitions address Timothy’s character and conduct and the content of his teaching. Autos is in the dative case and functions as a dative direct object meaning that it is receiving the action of the epimeno . Paul puts the word in the dative rather than accusative case since he is emphasizing the personal responsibility that Timothy has to persevere in exemplifying Christ-like character by paying attention to himself and to persevere in teaching sound doctrine by paying attention to the content of his teaching. We will translate autos , “ them .”

Perseverance

Perseverance is steady persistence in a course of action, a purpose, and a state and suggests activity maintained in spite of intense pressure, difficulties, steadfast and long continued application. For the Christian, it is remaining faithful by being obedient to the Word of God despite the obstacles in life such as the old sin nature, self, the cosmic system of Satan. It is bearing up under intense pressure and not quitting on God. It is not passively waiting out difficult circumstances but rather it is active and is often depicted as enduring undeserved suffering on behalf of the communication of the gospel. Believers demonstrate to God and others the quality of their Christian character and benefit themselves spiritually when they “persevere” and “endure” undeserved suffering that comes upon them because of their association with the gospel. Perseverance is not “gritting one’s teeth” nor is it a passive acceptance of the circumstances but rather it is remaining faithful and obedient to the will of God in the face of opposition or difficulty. It is an attitude, which bears with things not simply with resignation, but with a confident expectation that God will be glorified in our adversity and we will be blessed. In other words, when an adversity strikes in our lives that is difficult, painful, frustrating and disappointing, and we meet the adversity with God’s grace and faith in the Word of God.

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We meet it with His power found in the Word of God, His sufficiency, fellowship, wisdom and love, and don’t give in to bitterness and resentment and complaining, then we are persevering. Perseverance is that spiritual staying power that will die before it gives in and is the virtue which can endure, not simply with resignation, but with a vibrant confident expectation of reward and blessing. It also involves doing what is right and never giving in to the temptation or trial and is a conquering perseverance and the ability to deal triumphantly with anything that life can do to us. It accepts the blows of life but in accepting them transforms them into stepping stones to new achievement and spiritual growth. It is the attitude of the soldier who in the thick of battle, is not discouraged and quits but rather fights on courageously whatever the difficulties. The Christian way of life is not a sprint, but a marathon because it demands perseverance. Perseverance is absolutely essential in executing the Father’s will and in producing divine good that will be rewarded and was a quality that the apostles and Old Testament saints possessed. In our Lord’s parable of the Seed and the Soils, He teaches that those who persevere in the Word of God will bear fruit to God (Luke 8:4-15). Perseverance is essential if one is to do the Father’s will and remain faithful to Him and receive rewards and it is produced by meditating upon and obeying the Scriptures. 2 Thessalonians 1:4 Therefore, we ourselves speak proudly of you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure. (NASU) :10 For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs. 11 But flee from these things, you man of God, and pursue righteousness, godliness, faith, love, perseverance and gentleness. (NASU) 2 Timothy 3:10 Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance, 11 persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord rescued me! (NASU) Titus 2:2 Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance. (NASU) Hebrews 10:35 Therefore, do not throw away your confidence, which has a great reward. 36 For you have need of endurance, so that when you have done the will of God, you may receive what was promised. 37 FOR YET IN A VERY LITTLE WHILE, HE WHO IS COMING WILL COME, AND WILL NOT DELAY. 38 BUT MY RIGHTEOUS ONE SHALL LIVE BY FAITH AND IF HE SHRINKS BACK, MY SOUL HAS NO PLEASURE IN HIM.’ 39

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But we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul. (NASU) Hebrews 12:1 Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, 2 fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. (NASU) 2 Peter 1:5 Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, 6 and in your knowledge, self-control, 7 and in your self-control, perseverance, and in your perseverance, godliness, and in your godliness, brotherly kindness, and in your brotherly kindness, love. 8 For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. (NASU) Revelation 1:9 I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. (NASU) Romans 5:3 In fact, not only this but we also make it a habit to rejoice on account of our adversities because we know for certain that adversity, as an eternal spiritual truth, produces perseverance. 4 And in addition, perseverance, as an eternal spiritual truth produces tested character and in addition tested character, as an eternal spiritual truth, produces confidence. (My translation) Romans 8:23 Furthermore, not only this, because, we ourselves, as an eternal spiritual truth, possess the first fruit, namely, the Spirit, we ourselves also always groan within ourselves. Consequently, we are always eagerly waiting for the adoption as sons, the redeeming of our body. 24 Because with reference to this confident expectation, we were delivered. However, a confident expectation, which, at any time, is seen, is, as an eternal spiritual truth, by no means, characterized a confident expectation because who, at any time, confidently expects what he does see? 25 However, if and let us assume that it is true for the sake of argument, we, at any time, do confidently expect what we, at the present time, by no means see. Of course, we do! Then, by means of perseverance, we are always eagerly waiting. (My translation) Perseverance demands faith in the promises of God that are found in the Word of God. The principle of faith operates quite simply: (1) God speaks and we hear His Word. (2) We trust His Word and act on it no matter what the circumstances are or what the consequences may be. The circumstances may be impossible, and

2011 William E. Wenstrom, Jr. Bible Ministries 67 the consequences frightening and unknown but we obey God’s Word just the same and believe Him to do what is right and what is best. The Lord will test the believer’s faith after conversion in order to produce endurance in them. James 1:2 Consider it all joy, my brethren, when you encounter various trials, 3 knowing that the testing of your faith produces endurance. 4 And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing. (NASU) The Lord rewards the believer after his faith has been tested. James 1:12 Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. (NASU)

The Reason for the Two Commands

1 Timothy 4:16 Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you. (NASU) “For as you do this you will ensure salvation both for yourself and for those who hear you ” is composed of the accusative neuter singular form of the demonstrative pronoun houtos ( ) (oo-toce), “ this ” and this is followed by the post-positive conjunction gar ( ) (gar), “ for ” and the nominative masculine singular present active participle form of the verb poieo ( ) (pee-eh-owe), “ as you do ” and this is followed by the conjunction kai (α ) (keh), “ both ” and the accusative second person masculine singular form of the reflexive pronoun seautou (αυ) (say-owf-too), “ yourself ” and this is followed by the second person singular future active indicative form of the verb sozo ( ) (so-zoe), “ you will ensure salvation ” and this is followed by the conjunction kai (α ) (keh), “ and ” and the articular accusative masculine plural present active participle form of the verb akouo ( ) (ah-koo-owe), “ hear ” and the second person genitive singular form of the personal pronoun su ( ) (see), “ you .”

Gar

The conjunction gar is causal meaning that it is introducing the reason for the previous command. It is introducing a statement that presents the reason why Paul is commanding Timothy to continue making it his habit of persevering in exemplifying Christ-like character and teaching sound doctrine. The former is the result of Timothy paying attention to himself, i.e. his conduct and character and the latter is the result of paying attention to his teaching. The statement that the word is

2011 William E. Wenstrom, Jr. Bible Ministries 68 introducing teaches that by practicing this command to persevere he will deliver from sin and Satan in an experiential sense both himself and those who listen to his teaching. Thus, with this word Paul is saying that he wants Timothy to continue to persevere in exemplifying Christ-like character and teaching sound doctrine “because” by doing so, he will deliver experientially from sin and Satan both himself and those who listen to him. Therefore, we will translate gar , “ because .”

Poieo in 1 Timothy 4:16

The verb poieo means “to do” in the sense of practicing obeying the previous command for Timothy to continue to persevere in exemplifying Christ-like character and teaching sound doctrine by paying attention to himself and the content of his teaching respectively. The word functions as a participle of means indicating the means by which the action of the verb sozo , “ you will ensure salvation ” is accomplished. It indicates that “by” Timothy obeying the previous command for him to persevere in exemplifying Christ-like character and teaching sound doctrine, he will deliver from sin and Satan experientially both himself and those who listen to him teach. It answers the question “how” Timothy and those who listen to him will experience their deliverance from sin and Satan experientially. Usually, the participle of means will follow its verb but sometimes this is not always the case. Here poieo precedes sozo , which is an abstract verb and the participle of means is used frequently with such words. Also, indicating poieo is a participle of means is that by removing this word, sozo makes no sense, which is the case with the participle of means in that the point of the main verb is removed without the participle of means. Poieo is defining and explaining how Timothy and his listeners will experience their deliverance from sin and Satan experientially. They will do so “by” Timothy obeying the command to continue to persevere in exemplifying Christ-like character and teaching sound doctrine. The former is the direct result of obeying the first command in 1 Timothy 4:16 for Timothy to continue making it his habit of paying attention to himself, i.e. his conduct and character. The latter is also the result of obeying the previous command for him to continue making it his habit of paying attention to the content of his teaching. The former will deliver Timothy experientially from sin and Satan and the latter will deliver those who adhere to his teaching. The present tense of the verb poieo is a customary present used to signal an action that regularly occurs and specifically the continuation of a regularly occurring action. This indicates that by Timothy “continuing to make it his habit of” obeying the previous command, which is the result of obeying the first

2011 William E. Wenstrom, Jr. Bible Ministries 69 command in 1 Timothy 4:16, he and those who listen to him will experience their deliverance from sin and Satan experientially. The active voice of poieo is a simple active indicating that Timothy as the subject performs the action of the verb. The verb is also a nominative subject. We will translate the verb poieo , “ by making it your habit of doing .”

Houtos

The demonstrative pronoun houtos refers to the second command in 1 Timothy 4:16, which is the direct result of the first command in this verse. Thus, it refers to Timothy continuing to make it his habit of persevering in exemplifying Christ-like character and teaching sound doctrine. This is the direct result of Timothy continuing to make it his habit of paying attention to himself, i.e. his character and conduct and the content of his teaching. The word functions as an accusative direct object meaning that it is receiving the action of the verb poieo . We will translate houtos , “ this .”

Sozo

The verb sozo refers to Timothy experiencing his deliverance from sin and Satan and his cosmic system by obeying Paul’s previous command to continue making it his habit of persevering in exemplifying Christ-like character, which is the direct result of obeying the first command in 1 Timothy 4:16. Timothy will continue to exemplify Christ-like character by obeying this first command to continue making it his habit of paying attention to himself, i.e. his character and conduct. Consequently, by obeying these two commands he will experience his deliverance from sin and Satan. The verb also refers to those who adhere to Timothy’s teaching experiencing their deliverance from sin and Satan as well. They will experience this deliverance if Timothy obeys the second command in 1 Timothy 4:16 to continue making it his habit of persevering in teaching sound doctrine. This second command is the direct of the first command, which called for Timothy to continue making it his habit of paying attention to his teaching. Thus, if Timothy teaches sound doctrine, his listeners will experience their deliverance from sin and Satan as well. The future tense of the verb sozo is a predictive future indicating that something will take place or come to pass. It summarizes the action that it will take place. The predictive future of sozo in 1 Timothy 4:16 indicates that it will take place that Timothy and his hearers will experience their deliverance from sin and Satan if Timothy perseveres in exemplifying Christ-like characters as a result of paying

2011 William E. Wenstrom, Jr. Bible Ministries 70 attention to himself and if he perseveres in teaching sound doctrine as a result of paying attention to the content of his teaching. The active voice indicates that Timothy, as the subject will deliver from sin and Satan experientially both himself and those who obey his teaching if he obeys the first two commands in 1 Timothy 4:16. The indicative mood of the verb is “declarative” presenting this Pauline assertion as a non-contingent or unqualified statement. We will translate sozo , “you will deliver .”

Three Stages of Salvation

The justified sinner’s deliverance from sin, Satan and his cosmic system is accomplished in three stages: (1) Positional: At the moment the believer exercised faith alone in Christ alone, he was delivered “positionally” from spiritual and physical death, eternal condemnation, condemnation from the Law, the devil, his cosmic system and the sin nature. This was accomplished through the crucifixion, death, burial, resurrection and session of the Lord Jesus Christ (Luke 19:9; John 4:22; Acts 4:12; 13:26, 47; 16:17; Rom. 1:16; 10:1, 10; 11:11; 2 Cor. 6:2; Eph. 1:13; Phlp. 1:28; 2 Thess. 2:13; Heb. 2:10; 5:9; 6:9; 1 Pet. 1:9-10; 2 Pet. 3:15; Jude 3; Rev. 7:10). By “positionally,” I mean that God views the believer as crucified, died, buried, raised and seated with Christ, which was accomplished at the moment of salvation through the Baptism of the Spirit when the omnipotence of God the Holy Spirit placed the believer in an eternal union with Christ. In other words, the “positional” aspect of the believer’s salvation refers to the past action of God saving us from sin, Satan, his cosmic system and eternal condemnation when we trusted in Jesus Christ as our Savior. Ephesians 2:8 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God. (NASU) The believer’s deliverance positionally sets up the “potential” for him to experience this deliverance in time since this deliverance can only be experienced after salvation through obedience to the teaching of the Word of God. It also guarantees the perfection of the believer’s deliverance at the rapture. (2) Experiential: After salvation, the believer can “experience” deliverance from the devil, his cosmic system and the sin nature by appropriating by faith the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ. This constitutes the believer’s spiritual life after being delivered from real spiritual death (2 Cor. 1:6; 7:10; Romans 6:11-23; 8:1-17; Phlp. 2:12; Galatians 2:20; Colossians 3:5-17; 2 Tim. 2:10; 3:15; Heb. 2:3, 10; 1 Pet. 2:2). In

2011 William E. Wenstrom, Jr. Bible Ministries 71 other words, the “experiential” aspect of salvation is used of the believer’s deliverance from sin, Satan and his cosmic system in the present moment. 1 Corinthians 1:18 For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. (NASU) (3) Perfective: At the resurrection the believer will be delivered permanently from the devil, his cosmic system and the sin nature when he receives his resurrection body at the rapture of the church, which is imminent (Rom. 13:11; 1 Thess. 5:8-9; Heb. 1:14; 9:28; 1 Pet. 1:5). In other words, the “perfective” aspect of salvation is used of the believer’s future deliverance from sin, Satan and his cosmic system. Romans 13:11 Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. (NASU) The believer’s deliverance positionally sets up the “potential” for him to experience this deliverance in time since this deliverance can only be experienced after salvation through obedience to the teaching of the Word of God through the enabling power of the Spirit. It also guarantees the believer’s ultimate deliverance at the rapture, which is based upon the sovereign decision of God rather than the volition of the believer. The believer can experience his sanctification and salvation, i.e., the victory over and deliverance from sin, Satan and his cosmic system through the omnipotence of the Spirit by appropriating when he appropriates by faith the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ (Romans 6:11-23; 8:1-17; Galatians 2:20; Colossians 3:5-17). In 1 Timothy 4:16, the verb sozo is used with reference to the experiential aspect of salvation. This is indicated by the fact Paul is attaching a condition to Timothy and those who obey his teaching experiencing their deliverance from sin and Satan. They will experience this deliverance if Timothy obeys the two commands in 1 Timothy 4:16.

Correlative Use of Kai

“Both…and ” is the correlative use of the conjunction kai (α ), which shows the “correlation” and “close connection” between Timothy and the Ephesian Christian community with respect to Timothy’s obedience to the two commands issued by Paul in 1 Timothy 4:16. It is emphasizing that Timothy’s deliverance experientially from sin and Satan and the deliverance of those who listen to his teaching in Ephesus are both directly tied to Timothy obeying these two commands, which address Timothy’s conduct and character as well as his teaching. Timothy will experience deliverance from sin and Satan if he perseveres in

2011 William E. Wenstrom, Jr. Bible Ministries 72 obeying the first command to pay attention to himself. Those who listen to his teaching will experience this deliverance if Timothy perseveres in obeying the first command to pay attention to the content of his teaching. Timothy will experience this deliverance if he exemplifies Christ-like character as a result of paying attention to himself. Those who listen to him will experience this deliverance if Timothy teaches sound doctrine as the result of paying attention to the content of his teaching. We will translate kai , “ both…and .”

Seautou

The reflexive pronoun seautou indicates that the subject is also the object of the action of the verb and is used to highlight the participation of the subject in the verbal action, as direct object, indirect object, intensifier, etc. The subject is Timothy. Therefore, word indicates that Timothy as the subject is also the object of this verb sozo and is used to highlight or emphasize his responsibility in obeying the two commands in 1 Timothy 4:16 in order for him to experience his deliverance from sin and Satan. The reflexive pronoun seautou functions as an accusative direct object meaning that it is receiving the action of the verb sozo . We will translate seautou, “yourself .”

Classical Usage of Akouo

The verb akouo occurs extensively in classical Greek, nonliterary papyri, the Septuagint and the Greek New Testament. It can denote “to hear the sound of something or someone,” thus physical hearing. But it also can indicate hearing in the sense of “understanding” or in a fuller sense, “obedience.” Akouo from Homer on means to hear and refers primarily to the perception of sounds by the sense of hearing. The person or thing heard is in the accusative. The person from whom something is heard is in the genitive or else is indicated by the prepositions apo , para or ek . An impersonal object can also be in the genitive. Hearing, however, covers not only sense perception but also the apprehension and acceptance by the mind of the content of what is heard. In the Greek mysteries and oriental Gnosticism great stress is laid on the fact that man apprehends God by seeing. It is not as though there were no religious hearing, but the phenomena of sight are the more essential. For Philo the interrelation of hearing and seeing is strikingly determined by the fact that the former can lead astray and deceive as distinct from the latter. In Apuleius many revelations of God are imparted which must be received by hearing. At the point, however, where the true mystery is achieved, the reference is

2011 William E. Wenstrom, Jr. Bible Ministries 73 to vision, access and worship, with no reference to the fact that the devotee has heard a verbal revelation. The content of revelation consists in seeing rather than hearing. Liddell and Scott: (1) Hear (2) Hear of, hear tell of (3) Hear of a thing from a person (4) Should he hear (5) What one actually hears (6) Know by hearsay (7) Hearken, give ear, especially in proclamations (8) Listen to, give ear to (9) Obey (10) Hear and understand (11) To be a pupil of (12) Hear oneself called, be called (13) Were said (14) Have evil spoken of one (15) Hear it so said, i.e., at first hearing (16) Understand, take in a certain sense (17) Astrologically, aspect mutually of signs equidistant from an equinoctial sign (Greek-English Lexicon, New Edition, pages 53-54).

Septuagint Usage of Akouo

The verb akouo occurs 1015 times in the Septuagint where it is employed to translate the following Hebrew terms: (1) ‘avah (hb*a* ) (verb), “surrender, deliver up” (Jgs. 20:13). (2) ‘azan (oz^a* ) (verb), “listen, hear” (2 Chr. 24:19; Ps. 135:17 [134:17]). (3) ‘ozen (wz#a) ) (noun), “hearing, ear” (Gn. 23:10; Jb. 13:17). (4) Yadha (ud^y ) (verb), “know, discern” (Is. 32:4; 44:9). (5) Yachal (lj^y* ) (verb), Hiphil: “wait” (Jb. 32:11). (6) Yatsa (ax*y ) (verb), “spread” (2 Chr. 26:15). (7) Leqach (tq^y* ) (noun), “learning” (Prv. 16:21). (8) `anah (hn*u* ) (verb), “cry out” (Jb. 30:20; Is. 46:7). (9) Pathach (jtP* ) (verb), “to open” (Is. 35:5). (10) Qashav (bv^q* ) (verb), “listen, give attention to” (2 Chr. 20:15; 33:10). (11) Ra’ah (ha*r* ) (verb), “consider, heed” (Jer. 2:31). (12) Shemu `ah (hu*Wm+v ) (noun), “message, report” (Is. 28:19). (13) Shama ` ( um^v* ) (verb), Qal: “hear” (Gn. 3:8; Ru. 1:6); niphal: “be heard, obeyed” (Dt. 4:32; 1 Sm. 1:13); hiphil: “cause to hear” (Dt. 4:10, 36). (14) Shema ` ( um^v+ ) (verb), “hear” (Dn. 3:5, 15- Aramaic). (15) Shamar (rm^v* ) (verb), “keep” (Dt. 11:22; 19:9). Akouo is stands consistently for the Hebrew shama (umv ). It shares the shades of meaning of the Hebrew verb. The primary meaning is that of the sense perception of hearing. In biblical revelation hearing has a much greater significance than in the Greek or Hellenistic worlds. For God meets man in His Word, and man therefore is

2011 William E. Wenstrom, Jr. Bible Ministries 74 charged with hearing God’s Word. This does not exclude God’s revelation in the visible sphere. The mental process is not to be separated from the sense perception. This prevalence of hearing points to an essential feature Biblical , namely, that it is centered upon the Word. Biblical Christianity is based upon action in obedience to the Word that has been heard by the prophet or Levitical priest. The Word of God demands obedience and fulfillment. Man is not righteous as he seeks to apprehend or perceive God by way of thought and vision, but as he hears the command of God and studies to observe it. Just as man hears God, God hears men. It is in this way that the living God, the God of the Bible differs from idols which have ears but do not hear (Ps. 115; 135:17). God is said not only to hear prayer but He answers it (Ps. 29:10 LXX).

New Testament Usage of Akouo

The verb akouo appears nearly 428 times in the New Testament and appears most frequently in the Gospels. The New Testament use of akouo follows the Septuagint. The revelation and proclamation of Jesus Christ in the New Testament comprise the Word of God which must “be heard.” The Gospel for salvation is to be heard and obeyed by exercising faith alone in Christ alone (Acts 16:31). The parable of the seed and the sower in Matthew 13:9, Mark 4:33 and Luke 8:8 are parables of hearing. The Gospel writers recorded what they heard and saw or witness concerning the Lord Jesus Christ. The verb akouo appears frequently in the New Testament as would be expected since the use of the word and its derivatives in the New Testament reflects something of the significance of the Word as it is spoken and as it is to be heard in the reciprocal New Testament relationship between God and man. The hearing of man represents correspondence to the revelation of the Word, and in biblical Christianity it is thus the essential form in which this divine revelation is appropriated. In the New Testament, akouo can referred literally of sense perception. The content of hearing is determined by the content of the message. In the New Testament this is always the offering of salvation. Hearing is always the perception both of grace and of the call to a change of mind regarding Christ. This means that the only marks to distinguish true hearing from purely physical hearing are faith (Mt. 8:10; 9:2; 17:20) and action (Mt. 7:16; 24:26; R. 2:13). The New Testament hearing as reception of the declared will of God always implies affirmation of this will as the willing of salvation and a change of mind by the person who believes and acts. There thus arises, as the crowning concept of the obedience which consists in faith and the faith which consists in obedience.

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Mundle lists the following New Testament meanings: (1) The sense of hearing (2) The act of hearing (3) The ear, especially in the plural (4) The news (about Jesus) (The New International Dictionary of New Testament Theology, volume 2, page 175). Exegetical Dictionary of the New Testament: (1) Hear (2) Come to know (3) Listen to (4) Interrogate (5) Obey (6) The ear (7) Account (8) Reputation (9) Rumor (volume 1, pages 52-54). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to have or exercise the faculty of hearing, hear (2) to hear a legal case, grant a hearing (3) to receive news or information about something, learn about (4) to give careful attention to, listen to, heed (5) to pay attention to by listening, listen to (6) to be given a nickname or other identifying label, be called (7) to hear and understand a message, understand (Pages 37-38). Louw and Nida list the following meanings: (1) ‘to hear’ (24.52) (2) To have the faculty of hearing in contrast with being deaf – ‘to be able to hear’ (24.58) (3) To receive information about something, normally by word of mouth – ‘to receive news, to hear’ (33.212) (4) To believe something and to respond to it on the basis of having heard – ‘to accept, to listen to, to listen to and respond, to pay attention and respond, to heed’ (31.56) (5) To listen or pay attention to a person, with resulting conformity to what is advised or commanded – ‘to pay attention to and obey’ (36.14). (6) To hear and understand a message – ‘to understand, to comprehend’ (32.1). (7) To give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court’ (56.13). (8) (a Semitic idiom, literally ‘to hear with hearing’) to listen intently and with presumed continuity- ‘to listen carefully, to listen and listen’ (24.63). (9) (an idiom, literally ‘to hear into the ear’) to hear something in a secret setting – ‘to hear in secret’ (24.67). (10) (an idiom, literally ‘to hear heavily with the ears’) to be mentally slow or dull in comprehending – ‘to be slow to understand, to be mentally dull’ (32.46) (Greek-English Lexicon of the New Testament Based on Semantic Domains). Analytical Lexicon of the Greek New Testament define the word “hear, listen to; (1) followed by the genitive to indicate sense perception hear (2) followed by the accusative to indicate understanding of what was said, hear (3) as a legal technical term give a hearing, grant a court trial (4) of being informed about something learn or hear (of) (5) impersonally it is reported (6) of discipleship listen to, pay attention to, obey (7) of inner comprehension understand, be aware of, listen to (Page 41).

Akouo in 1 Timothy 4:16

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The verb akouo means “to obey” and refers to those Christians who obey Timothy’s teaching. It refers to those who are responsive hearers thus it denotes a Christian who obeys the gospel. The word does not merely refer to hearing the gospel but to responding to it with obedience. Further indicating this is that the Christian does not experience his deliverance over sin and Satan by simply hearing the gospel but by hearing and obeying it. Paul is speaking with reference to Christians who obey his teaching and not those who are unsaved obeying the gospel to get saved since in context he is addressing Timothy’s conduct with respect to the Ephesian Christian community. The word functions as a substantive participle as indicated by its articular construction in which the article functions as a substantiver. The verb akouo also functions as an accusative direct object meaning that it is receiving the action of the verb sozo . The present tense is a customary present or stative present used to signal an ongoing state. Here it denotes those Christians who exist in the state of obeying Timothy’s teaching. The active voice is stative as well referring to those Christians who exist in the state of being obedient to Timothy’s teaching. We will translate the articular form of this verb “ those who obey .”

Su

The personal pronoun su refers of course to Timothy. This word is a genitive direct object meaning that it is receiving the action of akouo . Paul puts the word in the genitive rather than accusative case since he wants to emphasize the personal relationship between Timothy and the Ephesian Christians who obey his teaching. We will translate su , “ you .”

Translation of 1 Timothy 4:16

1 Timothy 4:16 Continue making it your habit of paying attention to yourself as well as your teaching. Continue making it your habit of persevering in them because by continuing to make it your habit of doing this, you will deliver both yourself and those who obey you. (My translation)

Summary of 1 Timothy 4:16

This verse contains two commands. The first demands that Timothy continue making it his habit of paying attention to himself and his teaching. The second is for Timothy to continue making it his habit of persevering in paying attention to

2011 William E. Wenstrom, Jr. Bible Ministries 77 himself and his teaching. This would result in Timothy experiencing his salvation as well as those who obey his teaching. The figure of asyndeton appears twice in this verse. The first time Paul does not use a connective word between his two commands in 1 Timothy 4:15 and his first command here in verse 16. He does this in order to emphasize this first command in 1 Timothy 4:16 in the sense that he wants Timothy to dwell upon it and obey it. This figure emphasizes the importance of this first command for Timothy personally in that it will enable him to fulfill his responsibility of administrating the household of God in Ephesus. It will also enable him to experience his deliverance from sin and Satan as well as those who listen to his teaching. The figure appears a second time in this verse when Paul does not use a connective word between his first command in 1 Timothy 4:16 and the second command that follow it. He employs this figure because he wants Timothy to dwell upon this second command and obey it. This figure emphasizes the importance of this second command for Timothy personally in that it will enable him to fulfill his responsibility of administrating the household of God in Ephesus. It will also enable him to experience his deliverance from sin and Satan as well as those who listen to his teaching. The first command “ continue making it your habit of paying attention to yourself as well as your teaching ” refers to Timothy manifesting Christ-like character and exemplifying godliness or the way of godly living. This would be accomplished by Timothy exercising faith in Paul’s apostolic teaching, which results in obedience to the commands and prohibitions that are found in this teaching. In other words, it would be accomplished by Timothy continuing to make it his habit of remaining in fellowship with God by obeying the gospel, which is the direct result of faith in the gospel. Exercising faith in the gospel will result in Timothy obeying the commands to love the Lord and his fellow Christian and human being as Christ loved. He is to stay in fellowship by appropriating by faith his union and identification with Christ in His crucifixion, death, burial, resurrection and session. This will result in obedience to the commands and prohibitions that Paul issued Timothy in this epistle and that are found throughout the Word of God. Timothy is also to pay attention to himself by keeping short accounts with God by confessing his sins immediately so at to be restored to fellowship, and which fellowship is maintained by obedience to the Word of God, i.e. the gospel, which is the direct result of exercising faith in the Word of God, i.e. the gospel. This first command implies that Timothy was already executing it. This is indicated by Paul’s statements in 1 Timothy 1:3. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a

2011 William E. Wenstrom, Jr. Bible Ministries 78 reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the first command here in 1 Timothy 4:16 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. This first command emphasizes Timothy’s responsibility to obey this command. It is emphasizing the personal responsibility that Timothy has to pay attention to himself, i.e. his character and conduct. It also emphasizes the personal responsibility that Timothy has to pay attention to the content of his teaching. “Your teaching ” refers to the content of what the Lord Jesus Christ and His apostles taught. This term appears often in the Pastoral letters referring to the content of Christ’s teaching and His apostles in contrast to those who taught false doctrine or doctrine that was not in accord with the Lord’s teaching and His apostles (1 Timothy 4:1, 6, 13, 16; 5:17; 6:1, 3; 2 Timothy 3:10, 16; 4:3; Titus 1:9; 2:1, 7, 10). The second command “ continue making it your habit of persevering in them ” indicates that Paul is commanding him to persevere exemplifying godliness, i.e. Christ-like character by paying attention to himself, i.e. his conduct and character. It also indicates that he is commanding his young delegate to persevere in teaching sound doctrine by paying attention to the content of his teaching. “Them ” is the intensive personal pronoun autos , “ them ,” which refers to the first command here in 1 Timothy 4:16. This is indicated by the fact that all the previous four commands and two prohibitions that appear in 1 Timothy 4:12-15 are summed up by this first command in 1 Timothy 4:16. This is indicated by the fact that the four commands and two prohibitions that appear in 1 Timothy 4:12-15 address Timothy’s character and conduct and the content of his teaching. This second command implies that Timothy was already obeying it. This again is indicated by Paul’s statement in 1 Timothy 1:3. This verse implies that Timothy was carrying out everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, the second command here in 1 Timothy 4:16 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Also, Paul acknowledges in 1 Timothy 4:6 that Timothy was following

2011 William E. Wenstrom, Jr. Bible Ministries 79 his accurate teaching. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. This second command is emphasizing the personal responsibility that Timothy has to persevere in exemplifying Christ-like character by paying attention to himself and to persevere in teaching sound doctrine by paying attention to the content of his teaching. The causal clause “ because by continuing to make it your habit of doing this ” presents the reason why Paul is commanding Timothy to continue making it his habit of persevering in exemplifying Christ-like character and teaching sound doctrine. It refers to Timothy practicing obeying the previous command for him to continue to persevere in exemplifying Christ-like character and teaching sound doctrine by paying attention to himself and the content of his teaching respectively. This causal clause also is defining and explaining how Timothy and his listeners will experience their deliverance from sin and Satan experientially. “This ” is the demonstrative pronoun houtos , which refers to the second command in 1 Timothy 4:16, which is the direct result of the first command in this verse. Thus, it refers to Timothy continuing to make it his habit of persevering in exemplifying Christ-like character and teaching sound doctrine. This is the direct result of Timothy continuing to make it his habit of paying attention to himself, i.e. his character and conduct and the content of his teaching. “You will deliver both yourself and those who obey you ” refers to Timothy experiencing his deliverance from sin and Satan and his cosmic system by obeying Paul’s previous command to continue making it his habit of persevering in exemplifying Christ-like character, which is the direct result of obeying the first command in 1 Timothy 4:16. Timothy will continue to exemplify Christ-like character by obeying this first command to continue making it his habit of paying attention to himself, i.e. his character and conduct. Consequently, by obeying these two commands he will experience his deliverance from sin and Satan. This statement also refers to those who adhere to Timothy’s teaching experiencing their deliverance from sin and Satan as well. They will experience this deliverance if Timothy obeys the second command in 1 Timothy 4:16 to continue making it his habit of persevering in teaching sound doctrine. This second command is the direct of the first command, which called for Timothy to continue making it his habit of paying attention to his teaching. Thus, if Timothy teaches sound doctrine, his listeners will experience their deliverance from sin and Satan as well. It indicates that it will take place that Timothy and his hearers will experience their deliverance from sin and Satan if Timothy perseveres in exemplifying Christ-

2011 William E. Wenstrom, Jr. Bible Ministries 80 like characters as a result of paying attention to himself and if he perseveres in teaching sound doctrine as a result of paying attention to the content of his teaching. This statement refers to those Christians who obey Timothy’s teaching. It refers to those who are responsive hearers thus it denotes a Christian who obeys the gospel. It does not merely refer to hearing the gospel but to responding to it with obedience. Further indicating this is that the Christian does not experience his deliverance over sin and Satan by simply hearing the gospel but by hearing and obeying it. Paul is speaking with reference to Christians who obey his teaching and not those who are unsaved obeying the gospel to get saved since in context he is addressing Timothy’s conduct with respect to the Ephesian Christian community.

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