His Word Today

“Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you.” (1 Timothy 4:14 (ESV)

One of the ministries the Holy Spirit conducts in the church today is the giving of spiritual gifts to believers in Christ. A spiritual gift is a God-given ability for service. While the Fruit of the Spirit focuses on the character of the Christian (Gal. 5:16-23), spiritual gifts focus on the work done by the Christian of godly character. The Holy Spirit distributes spiritual gifts as He wills (I Cor. 12:11). The Scriptures also teach that no one has all the spiritual gifts (I Cor. 12:12-31).  

Each and every believer in Christ possesses a spiritual gift. In fact, many posses more than one God-given ability to serve. 1 Peter 4:10–11 (ESV) says, “¹⁰ As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: ¹¹ whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.”

Early in his first letter to Timothy, the Apostle Paul acknowledged Timothy’s possession of a spiritual gift (I Tim. 1:18). Timothy was to then use this spiritual gift to wage the good warfare with perseverance and integrity (I Tim 1:19). In today’s featured text, the apostle commands his young protégé to do something else with his spiritual gift; “Do not neglect the gift you have.”

Timothy’s spiritual gift was given to him by prophecy. The verbal phrase was given (ἐδόθη; edothe) is an aorist, passive, indicative verb. God gave Timothy his spiritual gift as a particular point in past time. Timothy was a passive recipient of this gift, while God the Holy Spirit was the active giver.

The phrase by prophecy (διὰ προφητείας; dia propheteias) refers to the means of an inspired utterance God gave the elders of the church who laid their hands on this young pastor. The council of elders (πρεσβυτερίου; presbyteriaou) is a group of Christian elders.

“Oracular utterances had long been used to attest the divine rights of kings and other officials, and Paul’s mentioning of prophecies about Timothy’s gift (probably teaching—4:13) at his ordination could help quiet the opposition (see 1:18). The approval of the “presbytery” (KJV, NASB) or “body of elders” (NIV) also could silence criticisms about his youth (4:12). Mature Jewish teachers ordained other Jewish teachers through laying hands on them; this practice served as official accreditation.”^[1]

Dr. William Hendriksen writes, “In all probability this refers to what had happened at Lystra on Paul’s second missionary journey. It was then that Timothy by the operation of the Holy Spirit had been amply endowed with this gift. Of this and of the character of his task he had been made aware through (διά) prophetic utterance of inspired bystanders. Moreover, all this was in association with (or accompanied by: μετά) the imposition of the hands of the presbytery (used elsewhere to indicate the Sanhedrin—Luke 22:66; Acts 22:5—, but here for the college of elders or, in that sense, the consistory of the church).^[2]

“Paul’s own hands had also rested upon him (2 Tim. 1:6). This imposition of hands symbolizes the transfer of a gift from the Giver to the recipient. In the present instance it signifies that gracious act of the Holy Spirit whereby he confers his special favor upon Timothy, enabling him to carry out the duties of his important office as apostolic representative (cf. also Acts 6:6; 8:17; 13:3, 4).”^[3]

I have witnessed several ordinations of men God called into pastoral ministry. I remember my own ordination in April, 1983. It was challenging, joyous and solemn time of acknowledging God’s hand upon me and His work He would do in and through me. The resolve for me and my wife was to go where the Lord wanted us to go and to do what he wanted us to do for His glory. That holy resolve remains to this day.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 4:14.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 159.

^[3] Ibid., 159–160.

“Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you.” (1 Timothy 4:14 (ESV)

One of the ministries the Holy Spirit conducts in the church today is the giving of spiritual gifts to believers in Christ. A spiritual gift is a God-given ability for service. While the Fruit of the Spirit focuses on the character of the Christian (Gal. 5:16-23), spiritual gifts focus on the work done by the Christian of godly character. The Holy Spirit distributes spiritual gifts as He wills (I Cor. 12:11). The Scriptures also teach that no one has all the spiritual gifts (I Cor. 12:12-31).  

Each and every believer in Christ possesses a spiritual gift. In fact, many posses more than one God-given ability to serve. 1 Peter 4:10–11 (ESV) says, “¹⁰ As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: ¹¹ whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.”

Early in his first letter to Timothy, the Apostle Paul acknowledged Timothy’s possession of a spiritual gift (I Tim. 1:18). Timothy was to then use this spiritual gift to wage the good warfare with perseverance and integrity (I Tim 1:19). In today’s featured text, the apostle commands his young protégé to do something else with his spiritual gift; “Do not neglect the gift you have.”

Do not neglect (ἀμέλει; amelei) is a present, active, imperative verb. Timothy is to “not” presently, actively, and obediently disregard, be careless, or unconcerned about something. That something is for him to never disregard, be careless, or unconcerned about his God-given spiritual gift for service. Gift (χαρίσματος; charismatos) comes from the root word charisma or Charis. The English word grace comes from this Greek noun. Therefore, Timothy’s spiritual gift is a gracious gift from God. It is a personal gift he possesses. It is a personal and possessive gift God the Holy Spirit gave him (I Cor. 12:11). Such is the case for every believer in Jesus Christ.

1 Peter 4:10–11 (ESV) says, “¹⁰ As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: ¹¹ whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.”

“We are to reflect God’s grace by serving one another with the gifts that He has given to us. Serving is a matter of stewardship. God has gifted some to speak the Word of God. He has gifted others to serve. The gifts that He has given are not limited to just these two. There are many different gifts (see Rom. 12:3–8; 1 Cor. 12; Eph. 4:1–16). As God’s people use their gifts, they reflect His creativity as well as His grace,” explains Christian author Sarah Ivill.

“Regardless of what gifts we’ve received, we’re often tempted to think that we can’t accomplish the opportunities to use our gifts that God sets before us. It’s impor­tant, then, to remember that God will supply us with the strength to use them. In this way, God is glorified through Jesus Christ in everything that we do. It’s also a temptation at times to glory in our gifts or relish the praise that we receive from others. But remember, the glory and dominion belong not to us but to God. From beginning to end, He alone is worthy of praise. He has given us the gift, supplied the strength to use the gift, and accomplished the outcome that results from the gift’s being used.”

“Timothy had been specially gifted for his task. Hence, Paul continues, Do not grow careless about the gift that is in you. That gift of discernment between the true and the false, and consequently of being able to exhort, teach, and guide, Timothy must employ to the best advantage. He must make use of it when he himself administers the Word and he must also exercise it when he tells others how to preach. He must never grow careless about it or neglect it. It is a precious charisma, that is, a special gift of God’s grace bestowed upon him by the Holy Spirit.^[1]

What is, or are, your spiritual God-given abilities to serve Him? Do not regard them as unimportant or unnecessary for service in the church. God has uniquely equipped you. Use this equipment for Hisa honor and glory.

May the Lord’s truth and grace be found here. Have a blessed day of God-equipped service.  

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 159.

“In the beginning, God created the heavens and the earth.” (Genesis 1:1 ESV)

From the starting point of Genesis 1:1, the Scriptures articulate a wealth of additional information and revelation concerning God.

God is spirit (John 4:24; 2Co 3:17). He is declared to be light (Isaiah 60:1-19; James 1:17; 1 John 1:5), love (1John 4:7-11,16),  invisible (Job 23:8,9; John 1:18; 5:37; Colossians 1:15; 1Timothy 1:17), unsearchable (Job 11:7; 37:23; Psalm 145:3; Isaiah 40:28; Romans 11:33), incorruptible (Romans 1:23),  eternal (Deuteronomy 33:27; Psalm 90:2; Revelation 4:8-10) and immortal (1Timothy 1:17; 6:16). 

God is omnipotent (Genesis 17:1; Exodus 6:1-3), omniscient (Psalm 139:1-6; Proverbs 5:21), omnipresent (Psalm 139:7; Jeremiah 23:23) and immutable (Psalm 102:26-27; James 1:17). He is the only-wise God (Romans 16:27; 1Timothy 1:17), who is glorious (Exodus 15:11; Psalm 145:5), and the Most High (Psalm 83:18; Acts 7:48).

God is perfect (Matthew 5:48), Holy (Psalm 99:9; Isaiah 5:16; 6:1-7), just (Deuteronomy 32:4; Isaiah 45:21), true (Jeremiah 10:10; John 17:3) and upright (Psalm 25:8; 92:15). He is also righteous (Ezra 9:15; Psalm 145:17) good (Psalm 25:8; 119:68), great (2 Chronicles 2:5; Psalm 86:10), gracious (Exodus 34:6; Psalm 116:5), faithful (Corinthians 10:13; 1Peter 4:19), merciful (Exodus 34:6-7; Psalm 86:5; 103:8-17) and long-suffering (Numbers 14:18; Micah 7:1).

Additionally, God is a jealous God (Joshua 24:19; Nahum 1:2), but also compassionate (2 Kings 13:23). The Scriptures describe Him as a consuming fire (Hebrews 12:29). There is none beside him (Deuteronomy 4:35; Isaiah 44:6), none before him (Isaiah 43:10), none like him (Exodus 9:14; Deuteronomy 33:26; 2 Samuel 7:22; Isaiah 46:5-9; Jeremiah 10:6) and none good but him (Matthew 19:17). He fills heaven and earth (1Kings 8:27; Jeremiah 23:24) and should alone be worshipped in spirit and in truth (John 4:24).

What is more is that God is self-existent (Exodus 3:1-4), self-sufficient (Psalm 50:11-12) and infinite (I Kings 8:22-27; Jeremiah 23:24). God is wise (Proverbs 3:19; I Timothy 1:17). He is also sovereign (Isaiah 46:1-11).

With assistance by the Holy Spirit, believers in Christ understand that God is incomprehensible (Job 11:17-19; Romans 11:33; I Corinthians 1:18-2:16). He is also faithful (Deuteronomy 7:1-9; Psalm 89:1-2), good (Psalm 107:8) and gracious (Psalm 1114; I Peter 5:10). He is One in essence (Deuteronomy 6:1-5; Isaiah 44:6-8) but also subsists as three persons (Matthew 29:19-20; 2 Corinthians 13:14).

Pastor Richard D. Phillips explains, “The Bible opens by saying, “In the beginning, God created the heavens and the earth.” The purpose of the creation account was not to answer twenty-first century scientific skeptics, but to teach the people of Israel about their God. The God who had delivered Israel in the exodus, who now revealed Himself through the pen of Moses, is the true God and Maker of everything that is. God is the source of all things; in the beginning He already is, and, by His Word, the very universe was made.”

May we worship the One, True God in spirit and in truth (John 4:24). Have a blessed day in the LORD.

Soli deo Gloria!

^“Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching.” (1 Timothy 4:13 (ESV)

The Apostle Paul wanted his young protégé Timothy to know he was coming to visit him in Ephesus.  The phrase until I come (ἔρχομαι; erchomai) is a present, middle, indicative verb. Paul said he would personally arrive in the city and visit the church and its young pastor.

“Until I come” is the correct translation, and harmonizes with 3:14 (“hoping to come to you shortly”). The idea is, “If and when I return, I will give you new instructions.” Perhaps Paul had in mind some other mission on which Timothy could then be sent,” explains Dr. William Hendriksen.^[1]

“During the apostle’s absence, then, his representative is given instructions about his duty with respect to public worship in the entire district. He must see to it that in all the churches of Ephesus and surroundings three elements receive due prominence.”^[2]

What are these three elements Paul mentioned to Timothy? They were to devote himself to the public reading of Scripture, to exhortation, and to teaching the Word of God.

First, devote yourself (πρόσεχε; proseche) is a present, active imperative verb. Timothy must continuously, actively and obediently apply himself to a certain action or behavior. The Greek text literally says to public reading (ἀναγνώσει; anagnosei). This refers to reading something out loud. The implicit idea is for Timothy to publicly read aloud the Scriptures. When the church gathers to worship.

“The public reading of Scripture (just as in the synagogue, Luke 4:16; Acts 13:15; 2 Cor. 3:14; but now not only the reading of law and prophets, but in addition portions of the growing New Testament, Col. 4:16; 1 Thess. 5:27; Rev. 1:3).^[3]

Second, to exhortation. Exhortation (παρακλήσει; paraklesei) means encouragement, comfort and consolation. While this may be done with words, within the context Timothy is to encourage people from the Scriptures regarding doctrine and Christian living.

Third, to teaching. Teaching (διδασκαλίᾳ; didaskalia) refers to biblical instruction and the teaching of doctrine. This must be done in both formal, and informal, settings.

“It does make a difference what one believes! The attitude of heart is not everything. There are certain facts with respect to doctrine and morals which must be taught, and which one must accept and embrace, so that one’s life is founded upon them. So much is clear: if there be no pulpit-reading, exhorting, and teaching, divine worship is a misnomer. In the early church, when very few individuals owned private copies of the sacred writings, and all such material had to be copied by hand, one can imagine how important was the public reading of Scripture. But even today the careful selection, and clear and interpretive reading of an appropriate portion of Holy Writ is “the most important part of public worship.” And even today if the choir takes so much time that little is left for exhorting and teaching, something is wrong. Timothy, then, must continue to devote his attention to these important matters.”^[4]

Are the worship services in your local church including the reading of Scripture, exhortation and biblical teaching? May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 158.

^[2] Ibid., 158.

^[3] Ibid., 158.

^[4] Ibid., 159.

^“Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching.” (1 Timothy 4:13 (ESV)

What kind of preaching can properly be identified as biblical preaching? Is biblical preaching a devotional talk, an oration, or a motivational speech? Can a pastor briefly refer to a biblical text and then spend the rest of the sermon time talking about something totally unrelated to the text and have this identified as biblical preaching? What is the difference between preaching and teaching? Today’s text, among many others, provide ample direction and definition as to the mandate, the manner, and the definition of biblical preaching.

“When warnings about a drift away from biblical preaching sound, the only reasonable response is a return to the scriptural roots of preaching to reaffirm its essential nature. In a reexamination of the heritage of biblical proclamation, two elements emerge: the mandates to preach and the manner of preaching,” explains Dr. Richard L. Mayhue.

The mandates to preach are found in the following New Testament texts. The pastor, preacher, teacher and student of Scripture can find many examples and exhortations in the Gospels, Acts, the Epistles, and Revelation. All biblical genres contain the command to preach the truth in fulfillment of God’s will. The following five New Testament passages represent the comprehensive and cumulative content supporting the importance of preaching the Word of God.

Matt. 28:19–20— “Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”

1 Tim. 4:13— “Until I come, give attention to the public reading of Scripture, to exhortation and teaching.”

2 Tim. 2:2— “And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also.”

2 Tim. 4:2— “Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.”

Titus 2:1— “But as for you, speak the things which are fitting for sound doctrine.”^[1]

Not only does God’s Word provide the mandate for preaching, but also the manner of preaching. There are four predominant words found in the New Testament regarding the proper and biblical manner of biblical preaching.

Kēryssō sees general use throughout the Gospels, Acts, and the Epistles. John the Baptist (Matt. 3:1), Jesus (Matt. 4:17), and Paul (Acts 28:31) all engaged in the action of preaching as indicated by this verb. To Timothy, Paul commended this same activity, telling him to preach the Word (2 Tim. 4:2).^[2]

Εύαγγελίζω (euaggelizō, meaning “I preach the gospel”) is practically interchangeable with kēryssō (Luke 8:1; Acts 8:4–5). Paul and Barnabas preached the good news of the Word of the Lord (Acts 15:35).^[3]

Μαρτυρέω (martyreō, meaning “I testify,” or “I bear witness”) is a legal term picturing the communication of truth from one who has a first-hand knowledge. John the Baptist bore witness to the Light (John 1:7–8), and John the apostle testified to the Word of God (Rev. 1:2).^[4]

Διδάσκω (didaskō, meaning “I teach”) focuses on the purpose and content of the message transmitted, without excluding elements of the three previous verbs. As part of the Great Commission, Jesus commanded His disciples to teach (Matt. 28:20). Paul recommended teaching to Timothy (1 Tim. 6:2 and 2 Tim. 2:2). Teaching is sometimes associated with kēryssō (Matt. 11:1) and euaggelizō (Acts 5:42). The content of what is taught focuses on the way of God (Matt. 22:16) and the Word of God (Acts 18:11).^[5]

In light of the biblical mandate for and the manner of preaching, how may we biblically define preaching? There is a general consensus for three types of preaching: topical, textual, and expository.  

Topical messages usually combine a series of Bible verses that loosely connect with a theme. Textual preaching uses a short text or passage that generally serves as a gateway into whatever subject the preacher chooses to address. Neither the topical nor the textual method represents a serious effort to interpret, understand, explain, or apply God’s truth in the context of the Scripture(s) used.^[6]

By contrast, expository preaching focuses predominantly on the text(s) under consideration along with its (their) context(s). Exposition normally concentrates on a single text of Scripture, but it is sometimes possible for a thematic/theological message or a historical/biographical discourse to be expository in nature. An exposition may treat any length of passage.^[7]

The vision for His Word Today has always been to examine what the biblical text says, what it means, and how it may be applied in our lives. With this understanding, true biblical preaching is expository preaching. Today’s featured text from I Timothy 4:13 is one such Scripture reference supporting the vision and mission of expository preaching. It is this biblical text we will examine in detail when next we meet.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Richard L. Mayhue, “Rediscovering Expository Preaching,” in Rediscovering Expository Preaching (Dallas: Word Publishing, 1992), 7.

^[2] Richard L. Mayhue, “Rediscovering Expository Preaching,” in Rediscovering Expository Preaching (Dallas: Word Publishing, 1992), 8.

^[3] Ibid., 8.

^[4] Ibid., 8.

^[5] Ibid., 8.

^[6] Ibid., 9.

^[7] Ibid., 9.

¹¹ Command and teach these things. ¹² Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.” (1 Timothy 4:11–12 (ESV)

The following excerpt is by Dr. J. Ligon Duncan. He is an American Presbyterian scholar and pastor. He is Chancellor of Reformed Theological Seminary. Jackson, Miss. He preached this message in 2004.

I. Speak with authority and
instruct your flock with these truths.

II. Prove your office by your
life.

Secondly, notice what he says in verse 12.
It boils down to this: he says, “Timothy, practice what you preach. 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.” Or, show yourself an
example to believers. What’s Paul saying? He’s saying practice what you
preach, Timothy. Prove your office by your life. Timothy, you’re young. There
are older and more experienced people in your congregation. It would be
possible for them to say, “Boy, that preacher’s kind of young….” And Paul
says, “Timothy, you show that you have every business being a minister of the
word of God by the way you live. You practice what you preach.”

And he zeroes in on five specific areas. He says, ‘Timothy, first…notice, first…with your speech show that you’re qualified to be a minister of God.’                                                                                                                                    This isn’t his preaching speech, this is his day-to-day speech. In the way that you talk, Timothy, in the respectful way that you talk to people, in the serious way that you talk to people; in the appropriate way that you talk to people, you show with your language that you’re a minister of the gospel.

And, in your conduct, in your manner of life,
show that you are qualified to be a preacher of the gospel.
Twenty-four/seven, with your life outside of the pulpit on Sunday morning and
Sunday evening, the rest of the week, you show with your manner of life that
you’re called to be a preacher of the word of God.

And Timothy, you show with your love.                                                              You show in the way that you serve others in love that you put their interests before your own; that you serve them even at your own expense. You show in the way that you love that you’re a minister of the gospel.

And Timothy, you show by your faith.                                                                     
Does Paul mean your trust in the promises of God, or does he mean your fidelity to
the truth of God? I don’t know. It’s kind of hard to say. Sometimes he uses
this word to mean “faithfulness;” sometimes he means it to be “faith.” Either
would be a true exhortation, wouldn’t it? Timothy, by your faith show that
you’re called to be a minister of the word.

And Timothy, by your purity…and Paul has
especially in view Timothy’s sexual purity.  The way he relates to the
female members of his congregation. As one older minister in the Lord exhorted
me and other younger ministers, he said, “Brothers, love the sisters, but take
no pleasure in them.” Meaning, you love them like a sister in Christ. You
serve them. But do not lust for them. Do not treat them as an object for
your gratification. You love them purely, like a sister in Christ. That’s what
Paul’s saying to Timothy.

And he’s saying, Timothy, you be an example.
Timothy’s preaching, his authoritative preaching, is to be preceded by a life
that exhibits the fruits of that authoritative preaching. He is to practice
what he preaches. And my friends, all true Christian profession shows itself in
how we live. And so, if Timothy is to be an example to us as believers in these
five areas, then we ought to be examples to one another in these five areas. Are
you praying that the Lord would grow you in those five areas? Are you praying
for your brothers and sisters in Christ here at First Presbyterian Church that
they would grow in these areas and be an encouragement to you? And that we
collectively would be a witness to the world that God has done a work in our
hearts, and therefore in us there is appropriate godly speech and conduct, and
love and faith and purity? That’s a good prayer to pray for one another, and
it’s certainly something for us all to aspire to, whether we’re ministers or
not.

Ministers, elders here today, are you striving to adorn your life with this godliness? That’s what Paul’s calling us to do. We have a special burden to strive after this holiness, by the grace of the Holy Spirit.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹¹ Command and teach these things. ¹² Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.” (1 Timothy 4:11–12 (ESV)

The following excerpt is by Dr. J. Ligon Duncan. He is an American Presbyterian scholar and pastor. He is Chancellor of Reformed Theological Seminary. Jackson, Miss. He preached this message in 2004.

What’s a minister supposed to be and do? What is the heart of the ministry of the local church?You know, over the last hundred years in America, there have been more answers given to that question than I can even begin to list for you today. Just about everybody studying the church today agrees that ministers are expected to be more things now than they’ve ever been expected to be before. Historically, the Christian church expected ministers to preach, they expected ministers to lead in worship, and to pastor.

Today ministers are expected to be jacks-of-all-trades: salesmen, fund-raisers, leaders, counselors, therapists, cheerleaders, coaches….and then along the way somewhere, preach every once in a while, disciple and minister to the people of God in times of need. There’s been a multiplication of the expectations on the part of those in the pew for the ministers of the word. That’s just something that sociologists tell us. Everybody seems to be telling us that.

What, then, ought to be the job description of the minister? Paul has something to say about that in this passage today. What ought to be the model, the pattern of ministry in the local church? Again, if I were to list all the options that are out there today, we wouldn’t have time just to list the options! There is a model for how the church ministry ought to be conducted on every…there are ten models on every bookshelf that you find on “Ministry” in a local Christian bookstore. The church needs to be completely remodeled in order to appeal to seekers. No, the church needs to be completely remodeled in order to be welcoming to seekers. And there’s a model for every…there’s a philosophy for church life on every bookshelf–gobs of
different approaches. What, then, should be the pattern of ministry in the local church? Paul says in this passage today what it ought to be. I want you to see six things, very briefly, that he directs to Timothy and to all ministers: six things that have something to say to all of us here gathered under the hearing of the word today. The first thing is this. You’ll see it in verse eleven.

I. Speak with authority and
instruct your flock with these truths.

Paul wants Timothy’s proclamation to be authoritative. The first point that Paul makes to Timothy is that his ministry should be authoritative. He’s talking about authoritative proclamation. Notice what he says in verse eleven: “Prescribe and teach these things.” Some of your translations may say “command and teach these things.” That’s a perfectly good translation. It’s a military word that’s being used. “Command” or “prescribe” here is the word that is used to speak of the orders that are given by a superior officer to inferior officers. Paul is saying to Timothy that his proclamation needs to be authoritative.

Do you realize how counter-cultural that is? I’m told by everybody around me today that the pattern of ministry in the Christian church needs to be changed because people don’t like to be “preached at.” They don’t like a sermon. They like dialogue. They like advice. They’re more into the give and take of therapy than they are in the direct proclamation of a lecture or a sermon. And so, we’re told on every side the way we go about doing church needs to change, because people don’t like that. Well, I’ve got some news for you: people have never liked this!! There’s never been a time when people liked to have their hearts probed. There’s never been a time where people liked to have somebody discover where they have been weighed in the balance and found lacking. There’s never been a time where people liked to be told ‘you’re dead wrong; you need to go another direction.’

And Paul says that’s exactly what people have
always needed, whether they like it or not. So, he says, “Timothy,
prescribe and teach these things.” In other words, in your preaching, be
authoritative. You’re not speaking for yourself. You’re not sharing your
opinions. You’re not burdening people with your own idea about life. You’re
speaking God’s word to them, so be authoritative about it! And you know what?
Because all faithful Christian teaching has with its view the production of a
life of fellowship and obedience to God, it’s got to be authoritative because
we’re not just speaking the word in order to tell you something new or
interesting. We’re not just giving you some fun facts to know and tell.
Christian teaching has in view the transformation of life. And so, it’s got to
be authoritative.

And as Christians, we ought to want to sit under a
ministry that is faithful in the authority of its proclamation. That’s
something that, if the Lord moves you from this place to another place, that’s
something you ought to look for. Not a ministry that’s ‘dialoguing’ with you;
not a minister that’s doing a late-night talk show chat on a bar stool; but
someone who’s proclaiming authoritatively God’s word. That’s what Paul says we
ought to do. This isn’t the opinion of up-tight Presbyterians: this is Paul,
under the inspiration of the Holy Spirit telling you what God wants in ministry.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹¹ Command and teach these things. ¹² Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.” (1 Timothy 4:11–12 (ESV)

When the Lord calls an individual into ministry, they initially may encounter some intentional, or unintentional, condescending attitudes by older saints. Certain persons within the church may endeavor to put the minister in their place, so to speak. They may reason their years of ministry, whether volunteer or paid, and life experiences eclipse any talent, abilities or calling the younger servant of Christ may possess. It can also be the case the young minister may believe they know all the answers to all the questions of life and living; even the questions they do not know.  

What is to be the attitude and action a younger servant of Christ is to display to those fellow believers who are older? The Apostle Paul did not leave Timothy, or believers today, wondering what to think and how to act.

Regarding one’s attitude in this situation, Paul wrote, “Let no one despise you for your youth,” The phrase no one (μηδείς; medeis) means nobody and nothing. Let despise (καταφρονείτω; kataphroneito) refers to scorn, and to look down on. Taken together, Paul commanded Timothy to not allow anyone to be condescending to him as their pastor. The reason for such condescension was because of his young age. The words your youth (τῆς νεότητος; tes neotetos) refers to youthfulness.

Timothy may have been younger than most of the believers in the Ephesian church. As an elder and pastor, he was not to allow people to look down on him because of his age. This type of behavior should not happen in the church, but all too often does.

“Elders were highly respected in Greek gymnasia and exercised a ruling function in synagogues and churches, as they had in communities in the Old Testament. Timothy joined Paul before a.d. 50 (Acts 16:1–3). Men entered adulthood around puberty, so Timothy may have been in his mid-teens. Paul is writing in the early sixties, Timothy is at least in his mid-twenties and could well be in his early or mid-thirties; this term for “youth” (KJV) could apply up to the age of forty, although it usually applied especially to someone under twenty-nine. But those who were not elders were often considered inappropriate for leadership positions (cf. 1 Sam 17:33), and many offices even in Judaism became available only at age forty. Most stories about the appointment of young men were made up later to extol prodigies (postbiblical stories about Daniel, Solomon or several rabbis); Timothy’s appointment was thus a rare privilege in his culture.” ^[1]

While it may have been hard for Timothy to dictate the attitudes of others, he could control his own actions. Therefore, Paul commanded him to set the believers an example. Set (γίνου; ginou) is a present, middle, imperative verb. Timothy was to continuously, personally, and obediently behave with biblical character towards fellow believers. Paul called him to be an example (τύπος; typos). This refers to a model, an archetype for people to see and follow.

The model behavior Paul has in mind involves speech, conduct, love, faith, and purity.” Speech (λόγῳ; logo) means an individual’s words and the content of their communication. Conduct (ἀναστροφῇ; anastrophe) refers to a way of life and living.  Love (ἀγάπῃ; agape) means a self-sacrificial love of the will. Faith (πίστει; pistei) refers to being committed, dependable, trustworthy and honorable. Purity (ἁγνείᾳ; hagneia) means having no moral defect.

“At first Paul’s instruction that Timothy should not let anyone “despise” (kjv) his youth might seem impossible to fulfill since Timothy could not control the attitudes of others. Yet when combined with the latter part of the verse, the thrust of Paul’s instruction becomes clear. Timothy must not be intimidated by his relative youthfulness or what others might think of it. Instead, he was to demonstrate his maturity by living such a godly life that he would become a pattern for other Christians in every area of his life: speech … life (i.e., “behavior or conduct,” anastrophē; cf. “conduct” in 3:15), love … faith, and … purity. The word for “purity” (hagneia, “moral cleanness”) is used only here and in 5:2.” ^[2]

“Timothy must not permit anyone to despise him because of his youth. He must see to it that he is respected because of his office. But he must attain this end not by “acting big” or bragging about his credentials, but by conducting himself as a man of sage counsel and consecrated, practical wisdom. Respect for the man will mean respect for his office.”^[3]

“Hence, Paul continues, but become the believers’ model in speech, in conduct, in love, in faith, in purity. In an altogether natural and organic manner he must win the respect of all the believers. Note that Paul does not really say that Timothy should become a model for the believers, that is, for them to follow (see 1 Thess. 1:7; 2 Thess. 3:9), but that ever increasingly he should become a model of what the believers are; and this in five respects:

a. in speech, that is, in personal conversation (for preaching see the next verse).

b. in conduct, that is, in customs, habits, ways of dealing with people, etc.

c. in love, that is, in deep personal attachment to his brothers and in genuine concern for his neighbors (including even his enemies), always seeking to promote the welfare of all.

d. in faith, that is, in the exercise of that gift of God which is the root from which love springs (note: love here probably indicates the horizontal relationship; faith, the vertical).

e. in purity (see also 1 Tim. 5:2), that is, in complete conformity, both in thought and act, with God’s moral law.^[4]

If you have a younger minister on the staff of your local church, treat them with the respect you would appreciate people extending to you; regardless of age. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

---

^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 4:12.

^[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 741.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 157.

^[4] Ibid.,157–158.

¹¹ Command and teach these things. ¹² Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.” (1 Timothy 4:11–12 (ESV)

“Now, in the passage before us today Paul has some words, very personal words, for a man that he knew and loved very well: Timothy. And it would be very tempting for us…and you’re going to hear the “personal-ness” of this message in the pronouns that he uses. He’s speaking “you, you, you, you, Timothy,” and even some of the instructions that he gives are couched in the distinctive personality of Timothy,” explains Pastor Dr. J. Ligon Duncan.

“Timothy was a man who was constitutionally weak, he had stomach problems. He was temperamentally meek, he was given to deference. He had been Paul’s right-hand man, and frankly, he was having a hard time transitioning into the role of leadership where “he was the man.” He was young, and all of those combined to bring about certain characteristics and dynamics in the way that Paul speaks to him in this passage.”

“So, it would be very tempting for us to say, “Well, good. We’re getting ready to listen in on what Paul has to say to one minister, and what this says doesn’t say anything to me today.” You, if you took that posture, would be in the wrong position! Because every word of Scripture is given by inspiration and every word is profitable for you, for reproof and correction and training in righteousness, (2 Tim. 3:16-17).”

“First of all, in this passage what Paul says to Timothy is not only
applicable to Timothy; it is applicable to everyone who is a minister of the
gospel. Secondly, however, even in the things that Paul tells Timothy to do here, there is much that is said about what the ministry pattern of the local church is to be, if Timothy does the things that Paul tells him to do in I Timothy 4:11-16. But finally, you as a believer can learn much about what you are to be and do from this passage to a Christian minister. Why? Because in this passage Paul says, Timothy, you are to do this in order to be an example to the flock. Even though these words in the first instance are spoken to a minister, they’re applicable to every Christian,” concludes Dr. Duncan.

It is imperative for believers in Christ to know what this particular text says, what it means and how it may be applied in our lives. As is the case with this portion of Scripture, so it should be with all portions of Scripture.

The Apostle Paul wrote, “Command and teach these things.” Command (Παράγγελλε; Parangelle) is a present, active, imperative verb. Paul gave an order to Timothy, who in turn was to give an order to the believers in the church he pastored. A command is God’s announcement as to what He wants us to do. God commanded Timothy to give a command from God Himself. This was a solemn responsibility.

Paul not only gave a command from God for Timothy to announce what believers in Christ must do, but he also commanded Timothy to teach believers what they must do. The word teach (δίδασκε; didaske) is also a present, active, imperative verb. It means to instruct in either a formal or informal setting.

The phrase these things (ταῦτα; tauta) refers us back to the immediate context of I Timothy 4:1-10. The apostle commanded the pastor to teach what he taught him, which in turn was what the Lord taught the apostle. These things refer us back to the subjects of apostasy, deceitful spirits, doctrines of demons, seared consciences, and man-made requirements. It also includes genuine thanksgiving to God, good servanthood, words of faith and good doctrine, training for godliness, a willingness to toil and strive for biblical truth, and to set one’s hope solely in the living God who alone is the Savior of sinners.  

“Timothy is told to command (or: to keep on commanding) and teach (or: to keep on teaching; both verbs are present imperatives) these things. He must command such things as, “Profane and old-womanish myths shun,” “Train yourself (and yourselves) for godly living” (verse 7). Orders such as these apply not only to Timothy himself but to all the presbyters, yes, and even to all Christians. It is probable that the expression “these things” in connection with “command” refers also to implied commands, such as, “Never reject what God has intended for use, but partake of it with thanksgiving” (verses 3, 4), “Nurture yourself (yourselves) on the words of faith and sound doctrine” (verse 6), “Rely on the living God and on his promise to all who live the godly life and who accept him by genuine faith” (verses 8, 9),” explains Dr. William Hendriksen..^[1]

“Timothy must teach such things as, “Apostasy is coming, in the form of asceticism” (verses 1–3), “That error is an insult to God and to his work of creation” (verses 4, 5), “An excellent minister is one who is nourished on sound doctrine which he transmits to others” (verse 6), “The benefit which accrues from godly living transcends that which results from physical training (verses 8–10).”^[2]

The application is clear. What Paul commanded Timothy to teach is what God commands all believers in Christ to teach. The Lord’s marching orders have not changed. They are still in force. God calls us to obey them without wavering. As we do, we may face toil and strife in this fallen world, who reject the message and the Messiah.

When this happens let each of us be encouraged by the words of our Savior and Lord who said, “¹¹ “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. ¹² Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.” (Matthew 5:11–12 (ESV).

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

---

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 156–157.

^[2] Ibid., 157.

“For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.” (1 Timothy 4:10 (ESV)

The following essay is by Pastor John Piper. He preached this message January 1, 2020. It is entitled He Took Up Arms Against Liberalism: J. Gresham Machen (1881-1937).

Liberalism: Another Religion

In the Presbyterian Church of Machen’s day, there were hundreds who would not deny the Confession of Faith, but by virtue of this modernistic spirit had given it up even though they’d signed it. One of the most jolting and penetrating statements of Machen on this issue is found in his book What Is Faith?

It makes very little difference how much or how little of the creeds of the Church the Modernist preacher affirms, or how much or how little of the Biblical teaching from which the creeds are derived. He might affirm every jot and tittle of the Westminster Confession, for example, and yet be separated by a great gulf from the Reformed Faith. It is not that part is denied and the rest affirmed; but all is denied, because all is affirmed merely as useful or symbolic and not as true. (What Is Faith? 34)

When Machen took on modernism, then, he took it on as a challenge to the whole of Christianity. His most important book in the debate was Christianity and Liberalism, published in 1923. The title almost says it all: Liberalism is not vying with Fundamentalism as a species of Christianity. The book is not entitled Fundamentalism and Liberalism. Instead, Liberalism is vying with Christianity as a separate religion. He wrote the blurb for the book:

Liberalism on the one hand and the religion of the historic church on the other are not two varieties of the same religion, but two distinct religions proceeding from altogether separate roots. (J. Gresham Machen, 342)

Modernism to Postmodernism

I don’t think the structure of the modernism of Machen’s day is too different from the postmodernism of our day. In some churches, the triumph of modernism is complete. It is still a menace at the door of all our churches and schools and agencies. One of our great protections will be the awareness of stories like Machen’s — the enemy he faced, the battle he fought, the weapons he used (and failed to use), the losses he sustained, the price he paid, and the triumphs he wrought.

For example, Machen’s life and thought issue a call for all of us to be honest, open, clear, straightforward, and guileless in our use of language. He challenges us, as does the apostle Paul (2 Corinthians 2:17; 4:2; Ephesians 4:25; 1 Thessalonians 2:3–4), to say what we mean and mean what we say, and to repudiate duplicity, trickery, sham, verbal manipulating, sidestepping, and evasion.

“All is denied, because all is affirmed merely as useful or symbolic and not as true.”

The dangers of the utilitarian uses of moral and religious language are still around in our day. It is not unusual, for example, to come across language similar to what I read in the Washington Times when I was first researching Machen’s life. The spokesman for the Human Rights Campaign Fund, the nation’s largest homosexual advocacy group, told the Times, “I personally think that most lesbian and gay Americans support traditional family and American values,” which he defined as “tolerance, concern, support, and a sense of community.”

This is an example of how words with moral connotations have been co-opted by special-interest groups to gain the moral high ground without moral content. They sound like values, but they are empty. “Tolerance” for what? All things? Which things? “Concern” for what? Expressed in what way? Redemptive opposition or sympathetic endorsement? “Support” for what? For the behavior that is destructive and wrong? Or for the person who admits the behavior is wrong and is struggling valiantly to overcome it? “Community” with what standards of unification? Common endorsements of behavior? Common vision of what is right and wrong? Common indifference to what is right and wrong?

In every case, the standards are not defined. All you have is words driven by a utilitarian view of language where honesty and truth are not paramount. Machen shows us that this is not new, and that it is destructive to the church and the cause of Christ — especially when pastors engage in such duplicity from the pulpit.

His Promise Never Fails

The overarching lesson to be learned from Machen’s life, however, is that God reigns over his church and over the world. His all-inclusive plan is always more hopeful than we think in the darkest hours of history, and it is always more intermixed with human sin and weakness than we can see in its brightest hours. This means that we should renounce all triumphalism in the bright seasons and renounce all despair in the dark seasons.

Our hope for the church and for the spread of the true gospel lies not ultimately in our strategies but in God. Even when the culture degenerates, and once-faithful institutions drift, as they did in Machen’s day, there is every hope that God will triumph. He writes,

That Church is still alive; an unbroken spiritual descent connects us with those whom Jesus commissioned. Times have changed in many respects, new problems must be faced and new difficulties overcome, but the same message must still be proclaimed to a lost world. Today we have need of all our faith; unbelief and error have perplexed us sore; strife and hatred have set the world aflame. There is only one hope, but that hope is sure. God has never deserted his church; his promise never fails. (J. Gresham Machen, 386)

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.” (1 Timothy 4:10 (ESV)

The following essay is by Pastor John Piper. He preached this message January 1, 2020. It is entitled He Took Up Arms Against Liberalism: J. Gresham Machen (1881-1937).

‘Princeton Seminary Is Dead’

A few years earlier, Machen had left Princeton Seminary to found Westminster Seminary. This time he wasn’t forced out, but chose freely to leave when the governing boards of the seminary were reorganized so that the conservative board of directors could be diluted by liberals more in tune with the denomination as a whole.

Princeton Seminary died, in Machen’s eyes, and out of the ashes he meant to preserve the tradition of Charles Hodge and Benjamin Warfield. So when he gave the inaugural address of Westminster Seminary on September 25, 1929, to the first class of fifty students and guests, he said,

No, my friends, though Princeton Seminary is dead, the noble tradition of Princeton Seminary is alive. Westminster Seminary will endeavor by God’s grace to continue that tradition unimpaired. (458)

Machen’s most enduring response to what he called modernism was the founding of these two institutions: Westminster Seminary (which today is a major influence in American evangelicalism) and the Orthodox Presbyterian Church (which now, over eight decades later, bears a witness disproportionate to its small size).

Faith and Doubt

Machen met modernism face to face many years earlier, while spending a year in Germany after seminary. As he studied New Testament with well-known German scholars, Machen was shaken profoundly in his faith. Almost overpowering was the influence of Wilhelm Herrmann, the systematic theologian at Marburg, who represented the best of what Machen would later oppose with all his might. He was not casting stones over a wall when he criticized modernism. Machen had been over the wall and was almost lured into the camp.

In 1905 he wrote home,

I have been thrown all into confusion by what [Herrmann] says — so much deeper is his devotion to Christ than anything I have known in myself during the past few years. . . . Herrmann affirms very little of that which I have been accustomed to regard as essential to Christianity; yet there is no doubt in my mind but that he is a Christian, and a Christian of a peculiarly earnest type. (107)

His struggle with doubt gave him patience and sympathy with others in the same situation. Twenty years later, he wrote,

Some of us have been through such struggle ourselves; some of us have known the blankness of doubt, the deadly discouragement, the perplexity of indecision, the vacillation between “faith diversified by doubt,” and “doubt diversified by faith.” (432)

Nevertheless, Machen came through this time without losing his evangelical faith and was called to Princeton to teach New Testament, which he did from 1906 until he left to form Westminster in 1929. During that time, he became a pillar of conservative, Reformed orthodoxy and a strong apologist for biblical Christianity and an internationally acclaimed New Testament scholar.

Duplicity in the Classroom

Machen’s experience in Germany made a lasting impact on the way he carried on controversy. He said again and again that he had respect and sympathy for the modernist who could honestly no longer believe in the bodily resurrection or the virgin birth or the second coming, but it was the rejection of these things without openly admitting one’s unbelief that angered Machen.

For example, he said once that his problem with certain teachers at Union Seminary was their duplicity:

There is my real quarrel with them. As for their difficulties with the Christian faith, I have profound sympathy for them, but not with their contemptuous treatment of the conscientious men who believe that a creed solemnly subscribed to is more than a scrap of paper. (221–22)

He wanted to deal with people in a straightforward manner and take his opponents’ arguments seriously, if they would only be honest and open with their constituents and readers. As it was, however, many modernist professors and pastors were not honest and open.

More to come.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.” (1 Timothy 4:10 (ESV)

The following essay is by Pastor John Piper. He preached this message January 1, 2020. It is entitled He Took Up Arms Against Liberalism: J. Gresham Machen (1881-1937).

On New Year’s Eve, 1936, in a Roman Catholic hospital in Bismarck, North Dakota, J. Gresham Machen was one day away from death at the age of 55. It was Christmas break at Westminster Seminary in Philadelphia, where he taught New Testament. His colleagues had said he looked “deadly tired” at the end of the term. But instead of resting, he had taken the train from Philadelphia to the 20-below-zero winds of North Dakota to preach in a few Presbyterian churches at the request of pastor Samuel Allen.

He had pneumonia and could scarcely breathe. Pastor Allen came to pray for him that last day of 1936, and Machen told him of a vision that he had had of being in heaven. “Sam, it was glorious. It was glorious,” he said. And a little later he added, “Sam, isn’t the Reformed faith grand?”

The following day — New Year’s Day, 1937 — he mustered the strength to send a telegram to John Murray, his friend and colleague at Westminster. It was his last recorded word: “I’m so thankful for [the] active obedience of Christ. No hope without it.” He died about 7:30 that evening.

Insubordinate Presbyterian

Machen was cut off in the midst of a great work — the establishment of Westminster Seminary and the Orthodox Presbyterian Church. He hadn’t set out to found a seminary or a new church. But given who he was and what he stood for and what was happening at Princeton, where he had taught for 23 years, and in the Presbyterian Church in the USA, it was almost inevitable.

Westminster Seminary was seven years old when Machen died. The Orthodox Presbyterian Church was six months old. The occasion for starting a new Presbyterian church over against the huge Presbyterian Church in the USA was that on March 29, 1935, Machen’s Presbytery in Trenton, New Jersey, found him guilty of insubordination to church authorities and stripped him of his ordination.

The reason for the charge of insubordination was that Machen had founded an independent board of foreign missions in June 1933 to protest the fact that the Presbyterian Board of Foreign Missions endorsed a laymen’s report (called Rethinking Missions) that Machen said was “from beginning to end an attack upon the historic Christian faith” (J. Gresham Machen: A Biographical Memoir, 475).

He pointed out that the board supported missionaries like Pearl Buck in China, who represented the kind of evasive, noncommittal attitude toward Christian truth that Machen thought was destroying the church and its witness. She said, for example, that if someone existed who could create a person like Christ and portray him for us, “then Christ lived and lives, whether He was once one body and one soul, or whether He is the essence of men’s highest dreams” (474).

Thus, Machen was forced by his own conscience into what the church viewed as the gravest insubordination and disobedience to his ordination vows. Hence the beginning of the Orthodox Presbyterian Church.

‘Princeton Seminary Is Dead’

A few years earlier, Machen had left Princeton Seminary to found Westminster Seminary. This time he wasn’t forced out, but chose freely to leave when the governing boards of the seminary were reorganized so that the conservative board of directors could be diluted by liberals more in tune with the denomination as a whole.

Princeton Seminary died, in Machen’s eyes, and out of the ashes he meant to preserve the tradition of Charles Hodge and Benjamin Warfield. So when he gave the inaugural address of Westminster Seminary on September 25, 1929, to the first class of fifty students and guests, he said,

No, my friends, though Princeton Seminary is dead, the noble tradition of Princeton Seminary is alive. Westminster Seminary will endeavor by God’s grace to continue that tradition unimpaired. (458)

Machen’s most enduring response to what he called modernism was the founding of these two institutions: Westminster Seminary (which today is a major influence in American evangelicalism) and the Orthodox Presbyterian Church (which now, over eight decades later, bears a witness disproportionate to its small size).

Faith and Doubt

Machen met modernism face to face many years earlier, while spending a year in Germany after seminary. As he studied New Testament with well-known German scholars, Machen was shaken profoundly in his faith. Almost overpowering was the influence of Wilhelm Herrmann, the systematic theologian at Marburg, who represented the best of what Machen would later oppose with all his might. He was not casting stones over a wall when he criticized modernism. Machen had been over the wall and was almost lured into the camp.

In 1905 he wrote home,

I have been thrown all into confusion by what [Herrmann] says — so much deeper is his devotion to Christ than anything I have known in myself during the past few years. . . . Herrmann affirms very little of that which I have been accustomed to regard as essential to Christianity; yet there is no doubt in my mind but that he is a Christian, and a Christian of a peculiarly earnest type. (107)

His struggle with doubt gave him patience and sympathy with others in the same situation. Twenty years later, he wrote,

Some of us have been through such struggle ourselves; some of us have known the blankness of doubt, the deadly discouragement, the perplexity of indecision, the vacillation between “faith diversified by doubt,” and “doubt diversified by faith.” (432)

Nevertheless, Machen came through this time without losing his evangelical faith and was called to Princeton to teach New Testament, which he did from 1906 until he left to form Westminster in 1929. During that time, he became a pillar of conservative, Reformed orthodoxy and a strong apologist for biblical Christianity and an internationally acclaimed New Testament scholar.

Duplicity in the Classroom

Machen’s experience in Germany made a lasting impact on the way he carried on controversy. He said again and again that he had respect and sympathy for the modernist who could honestly no longer believe in the bodily resurrection or the virgin birth or the second coming, but it was the rejection of these things without openly admitting one’s unbelief that angered Machen.

For example, he said once that his problem with certain teachers at Union Seminary was their duplicity:

There is my real quarrel with them. As for their difficulties with the Christian faith, I have profound sympathy for them, but not with their contemptuous treatment of the conscientious men who believe that a creed solemnly subscribed to is more than a scrap of paper. (221–22)

He wanted to deal with people in a straightforward manner and take his opponents’ arguments seriously, if they would only be honest and open with their constituents and readers. As it was, however, many modernist professors and pastors were not honest and open.

More to come.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.” (1 Timothy 4:10 (ESV)

Why are we to toil and strive for the biblical truth of godliness? Why does God call believers to work hard in sharing the gospel of godliness? Why is it believers share the gospel of godliness amidst mockery, hate and rebuke be the unconverted?  

The reason Paul gave an answer to these questions is found in the latter portion of today’s featured biblical text. The church toils and strives for the biblical gospel of godliness “because we have our hope set on the living God.” The phrase we have set our hope (ἠλπίκαμεν; elpikamen) means to place our confidence on God and His promises of truth. God’s truthful promises are based upon His truthful character and nature (Titus 1:2).

My hope is built on nothing less
than Jesus’ blood and righteousness;
I dare not trust the sweetest frame,
but wholly lean on Jesus’ name.

Refrain:
On Christ, the solid Rock, I stand:
all other ground is sinking sand;
all other ground is sinking sand.

The believers’ hope and confidence is on the living God. Living (ζῶντι; zonti) refers to eternal, without beginning or end. God (θεῷ; theo) means the One, True God of the Bible. The Lord of heaven and earth. The creator and sustainer of all He created (Heb. 1:1-3).

He is not only the living God but He is also the Savior of all people. This is a specific reference to God the Father as Savior. Savior (σωτὴρ; soter) means deliverer and rescuer. From what has God delivered all kinds of sinners? God delivers sinners from the penalty, power and eventual presence of their sin and sin’s consequences, guilt and shame. The Bible defines sin as crime (Isaiah 53:5-6), a debt (Matt. 6:12; Col 2:13-15), and an alienation (Rom. 5:6-11; 2 Cor. 5:21-22). God the Father, through the person and work of Jesus Christ on the cross, justifies the sinful criminal, redeems the sinful debtor, and reconciles the sinfully alienated.

God is the only hope for all kinds of people in general. “The general call to repentance and salvation is extended to all people (Matt. 11:28, for we do not know whom God has chosen to save but we do know that He has elected people from every tribe and tongue (Rev. 7:9-17),” explains Dr. R. C. Sproul.

The phrase especially of those who believe is referring to the specific call unto salvation. The word especially (μάλιστα; malista) means above all and particularly. The phrase those who believe (πιστῶν; piston) refers to the individual who trusts in, depends upon, commits to and worships Jesus Christ as Savior and Lord.

Salvation is God’s gift, in particular to those who trust in His provision in Christ (Matt.22:14; Rom. 8:30). In this case, Paul clarifies that, by all people, he means those who come to believe in Christ. God focuses special, justifying, redeeming, and reconciling grace on those who believe. Those who believe are those God gives the gift of faith (John 6:35-66; Acts 13:48; Eph. 2:8-9; Phil. 1:29; 2 Peter 1:1-2).

“What the apostle teaches amounts, accordingly, to this, “We have our hope set on the living God, and in this hope we shall not be disappointed, for not only is he a kind God, hence the Soter (Preserver, Deliverer) of all men, showering blessings upon them, but he is in a very special sense the Soter (Savior) of those who by faith embrace him and his promise, for to them he imparts salvation, everlasting life in all its fulness (as explained in connection with 1 Tim. 1:15),” states Dr. William Hendriksen.^[1]

“It is this living God who in Jesus Christ is the Savior! In classical and in Koine Greek the term Soter was used as a designation of various gods (Zeus, Apollo, Hermes, Ascelepius), Roman emperors, and leading officials, inasmuch as these were viewed as delivering men from this or that calamity, supplying this or that physical need, or bestowing general health or “well-being.” But according to Paul, back of every real deliverance stands God, the living One. The most glorious “well-being” of all (for the soul but in the end also for the body), and that everlasting, is promised and given by him to all who believe. For them, for them alone, God is the Soter in the sense in which the term is also used in 1 Tim. 1:1; 2:3; Titus 1:3; 2:10; 3:4. Them he rescues from the greatest evil, and upon them he bestows the greatest good. It is in that full, evangelical sense that the term is applied to God also in Jude 25 (and, according to some, also in Luke 1:47).”^[2]

“Though as a title for God Paul did not use the term until he wrote the Pastorals, the idea that God is the Soter is certainly present in his earlier writings, as has been shown (see on 1 Tim. 1:1). It is probable that the closer Paul and believers in general came into contact with the Roman world and with the epithet Soter as applied to its gods and leaders, the more they began to make use of that same term Soter as a designation for the true and living God, basing the contents of this conviction not on anything which the world round about them offered but upon special revelation as given in the Old Testament and in the teaching of the Lord.”^[3]

Has God saved you from the penalty, power and the eventual presence of sin? Has the Lord saved you from the consequences of your crimes, debts and alienation against Him? If so, remember and rejoice. If not, repent and receive Jesus Christ as Savior and Lord (John 1:12-13).

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 156.

^[2] Ibid., 156.

^[3] Ibid., 156.

“For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.” (1 Timothy 4:10 (ESV)

What is most important in the life of the local church? What is most important in the life of the individual believer? Is it unity within the church and within the family? Or is biblical truth to be pursued at all costs, perhaps at the expense of unity?

When instructing His Twelve Disciples, Jesus said some provocative words to them, which are found in Matthew 10:34-39.  

³⁴ “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. ³⁵ For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. ³⁶ And a person’s enemies will be those of his own household. ³⁷ Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. ³⁸ And whoever does not take his cross and follow me is not worthy of me. ³⁹ Whoever finds his life will lose it, and whoever loses his life for my sake will find it.” (Matthew 10:34–39 (ESV)

In the context, Jesus spoke of the divisions the Gospel causes between the unconverted and the converted. This extends to all manner of people groups, and gatherings, including churches.

“Faith not only creates division between one race and another, one people and another, one church and another; it even brings about division in the family, in fact often the sharpest division of all,” explains Dr. William Hendriksen.^[1]

It is for the sake of biblical truth believers in Christ toil and strive, even at the expense of superficial, shallow and artificial unity. True unity among believers in Christ is based upon biblical truth. There can be no alternative.

To toil (κοπιῶμεν; kopiomen) means believers are to presently, actively and collectively work hard in the pursuit of godliness (4:6-9). The task will not be easy. This is because true godliness is rooted in the truth of the Gospel, which is attacked and compromised by many; even by those within the church.

To strive (ὀνειδιζόμεθα; oneidizometha) means to presently and collectively work hard for godliness in the midst of insults, reproach, mockery, and other people’s reviling. This also happens within the church. Remember other instructions Jesus gave His disciples.

¹⁸ “If the world hates you, know that it has hated me before it hated you. ¹⁹ If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. ²⁰ Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. ²¹ But all these things they will do to you on account of my name, because they do not know him who sent me. ²² If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. ²³ Whoever hates me hates my Father also. ²⁴ If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. ²⁵ But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’ (John 15:18–25 (ESV)

“It is true that we are deeply convinced of the truth expressed in the faithful saying, for otherwise we missionaries (I, Paul, and you, Timothy) would not be toiling and striving so hard. That seems to be the connection between verses 7b, 8, 9, on the one hand, and 10, on the other,” continues Dr. Hendriksen.^[2]

“The end or purpose for which Paul and Timothy are toiling and striving is, of course, this, that men from all over the world, be they Jews or Gentiles, shall hear the blessed gospel of salvation, and better still, shall accept it and obtain everlasting life. It is this life, that is, salvation, that God has promised (verse 8).”^[3]

These missionaries labor or toil. They exert themselves to the utmost in the work of bringing the gospel, applying it to concrete situations, warning, admonishing, helping, and encouraging, generally amid great difficulties. Paul uses this word labor or toil with reference to manual labor (1 Cor. 4:12; Eph. 4:28; 2 Tim. 2:6; cf. the noun in 1 Thess. 1:3; 2:9; 2 Thess. 3:8) and also in connection with religious work (Rom. 16:12 twice; 1 Cor. 5:10; Gal. 4:11; Phil. 2:16; 4:16; 1 Thess. 5:12; 1 Tim. 5:17; and in our present passage). They strive, that is, in the spiritual arena they struggle against the forces of darkness, in order that they may bring men out of the darkness into the light. They suffer agonies. Cf. 1 Tim. 6:12; 2 Tim. 4:7; then Col. 1:29; 4:12. See N.T.C. on 1 Thess. 2:2.^[4]

Why are we to toil and strive for the biblical truth of godliness? Isn’t it much to do about nothing? Are there not greater goals to pursue as a Christian and for a church congregation? Why did the Apostle Paul place such importance upon this doctrine to his young protégé Timothy?

The answers to these questions are found in the biblical text. It is the latter portion of I Timothy 4:10 we will examine when next we meet. Until then, may the Lord’s truth and grace be found here and in us. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to Matthew, vol. 9, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 475.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 152-153.

Ibid., 152–153.

^[3] Ibid., 152-153.

^[4] Ibid., 152-153.

⁶ “If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. ⁷ Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; ⁸ for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. ⁹ The saying is trustworthy and deserving of full acceptance.” (1 Timothy 4:6–9 (ESV)

What did the Apostle Paul mean when he wrote, “The saying is trustworthy and deserving of full acceptance?”  Variations of this expression occur throughout, and only in, the Pastoral Epistles of Paul.

¹The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.” (1 Timothy 1:15 (ESV)

“The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task.” (1 Timothy 3:1 (ESV)

“The saying is trustworthy, for: If we have died with him, we will also live with him;” (2 Timothy 2:11 (ESV)

^“The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people.” (Titus 3:8 (ESV)

First, there is a general meaning applicable to all of these mentioned biblical texts. Second, there is a specific meaning related to today’s featured biblical text. Our goal is to understand both intended meanings.

The word saying (λόγος; logos) refers to the spoken or written word. It is a message, statement or an announcement. To be trustworthy (πιστὸς; pistos) means to be dependable, reliable and faithful. Deserving (ἄξιος; axios) means worthy, valuable and proper. Full (πάσης; pases) means to possess completeness. Acceptance (ἀποδοχῆς; apodoches) means to believe something to be true.

Within the overall scope of Scripture, everything the Bible says is trustworthy and serving of full acceptance. Within the particular scope of Paul’s first letter to Timothy, and in the immediate context of 4:1-8, what the apostle wrote was trustworthy and deserving of full acceptance.

“A problem arises over the trustworthy saying in v 9, for it is not certain whether this relates to v 8 or v 10. V 10 contains the more theological statement and could well have formed a proverbial saying. On the other hand, it has been pointed out that the second half of v 8 has the nature of a proverbial statement and that v 10 is really a development of this. The two verbs labour and strive are both strong verbs and suggest that godliness deserves the utmost effort in its pursuit. ^[1]

The trustworthy saying formula can point forward, as in 1:15, or backward, as in Titus 3:8. Here it is probably best to see it as reinforcing the proverbial impact of 1 Timothy 4:8.^[2]

“Over against the widely proclaimed value of physical training, the church confessed its faith in the infinitely superior value of spiritual training. Hence, with reference to the significant declaration which we have just studied—namely, “While physical training is of some benefit … godly living is of benefit in every way, as it holds promise of life both for the present and for the future”—believers were constantly saying, Reliable is that saying and worthy of full acceptance.^[3]

God says the pursuit of godliness is a reliable, worthy, complete and truthful goal to pursue in this life as a believer in Christ. All worship, relationships, ministry, and service are to be rooted in this pursuit.

May the Lord’s truth and grace be found here. Have a blessed and godly day in the Lord.

Soli deo Gloria!

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^[1] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1300.

^[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 740.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 152.

⁸ for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. ⁹ The saying is trustworthy and deserving of full acceptance.” (1 Timothy 4:8–9 (ESV)

The following brief excerpt is from Pastor Charles H. Spurgeon. He preached this message June 19, 1870. It is entitled The Profit of Godliness in this Life.

YOUR attention will be the more readily given to this passage, because Paul declares it to be a “faithful”—a most true and certain saying, and “worthy of all acceptance,” that is to say, worthy to be received and practiced by us all.

Paul has four of these faithful sayings. The first occurs in 1 Timothy 1:15, “This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners.”

The second is our text (I Timothy 4:9).

The third is in 2 Timothy 2:12, “It is a faithful saying, if we suffer, we shall also reign with him.”

The fourth is Titus 3:8. “This is a faithful saying that they which have believed in God might be careful to maintain good works.”

We may trace a connection between these faithful sayings. The first one lays the foundation of our eternal salvation in the free grace of God, as shown to us in the mission of the great Redeemer. The next affirms the double blessedness which we obtain through this salvation—the blessings of the upper and nether springs—of time and of Eternity. The third shows one of the duties to which the chosen people are called, we are ordained to suffer for Christ with the promise that “if we suffer, we shall also reign with him.” The last sets forth the active form of Christian service, bidding us diligently to maintain good
works.

Thus, we have the root of salvation in free grace. Next, we have the privileges of that salvation in the life which now is, and in that which is to come. And we have also the two great branches of suffering with Christ, and serving with Christ, loaded with the fruits of the Spirit.

Let us treasure up these faithful sayings. Let them be the guides of our life, our comfort, and our instruction. The apostle of the Gentiles proved them to be faithful, they are faithful still, not one word shall fall to the ground. They are worthy of all acceptance, let us accept them now, and prove their faithfulness. Let these four faithful sayings be written on the four corners of your house.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

⁷ “Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; ⁸ for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.” (1 Timothy 4:7–8 (ESV),

The Apostle Paul frequently used the metaphor of physical athletics to provide principles for the disciplined Christian life. The thoughts contained in today’s text from I Timothy 4:7-8 are also found in other epistles by the apostle. See 1 Corinthians 9:24–27; Galatians 2:1–2; Philippians 2:14–16; Philippians 3:12–14; 2 Timothy 2:5.

It is not surprising Paul invoked the athletic metaphor in his first epistle to Timothy. He wrote, “Have nothing to do with irreverent, silly myths. Rather train yourself for godliness;” There are two commands in this one sentence; one negative and the other positive.

Paul transitioned from spiritual training to bodily training. He wrote, “for while bodily training is of some value, godliness is of value in every way.” Godliness (εὐσέβεια; eusebeia), referring to right beliefs and behavior, is of value (ὠφέλιμός; ophelimos) or benefit in every way (πάντα; panta) or in its entirety.

Why is this the case? The Apostle Paul does not leave believers in Christ to wonder. He immediately provided the answer; “as it holds promise for the present life and also for the life to come.” Godliness remains the main subject. Godliness provides two lasting benefits.

First, godliness holds promise for the present life. The phrase as it holds (ἔχουσα; echousa) is a present, active participle. It means to presently and actively possess and have something. The something the apostle had in mind was the word promise. Promise (ἐπαγγελίαν; epangelian) refers to the content of what is promised or agreed upon the present life here on earth. Second, godliness holds promise for the life to come in heaven.

“As valuable as physical fitness (training is gymnasia, “exercise,” used only here in the NT) may be (and Paul did not disparage it), spiritual fitness, or godliness, is much more valuable. Physical fitness is profitable only, literally, “for a little.” But godliness is profitable for all things, not merely in this present transient life but in the life to come, that is, for eternity. Godliness colors all aspects of temporal and eternal life, bestowing its blessing on all it touches.^[1]

“The essence and contents of the promise is life, fellowship with God in Christ, the love of God shed abroad in the heart, the peace of God which passes all understanding. Complete devotion, godliness, or godly living, itself the fruit of God’s grace, results in the increasing possession and enjoyment of this reward, according to the teaching of Scripture throughout (Deut. 4:29; 28:1–3, 9, 10; 1 Sam. 15:22; Ps. 1:1–3; 24:3–6; 103:17, 18; 1 John 1:6, 7; 1 John 2:24, 25; Rev. 2:10, 17; 3:5, 12, 21). God has promised this, and he always fulfils his promise. And this life which God bestows, and which surpasses all other blessings in value, is both for the present and for the future, for the age that now is and for the coming age. It can never cease.^[2]

Rev. Aaron L. Garriott concludes, “Christian, your physical body is united to Christ and is the sacred dwelling place of the Holy Spirit. What you will be is shrouded in mystery, but know that you will be like Christ in body and soul (1 John 3:2; see Phil. 3:21). Live accordingly. The destructive lie of gnosticism has undeniably led to all sorts of bad fruit. But a recovery of the holiness of the body will surely bear the good fruit of pure and undefiled piety that cares for the body and the soul (James 1:26–27). God cares about our soul and body. We must not sever what God has bound together. As we belong with body and soul to our faithful Savior (Heidelberg Catechism 1), so we are wholeheartedly willing and ready to devote ourselves with body and soul to Him, both in life and in death.”

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 740.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 151–152.

⁷ “Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; ⁸ for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.” (1 Timothy 4:7–8 (ESV),

The Apostle Paul frequently used the metaphor of physical athletics to provide principles for the disciplined Christian life. The thoughts contained in today’s text from I Timothy 4:7-8 are also found in other epistles by the apostle. See 1 Corinthians 9:24–27; Galatians 2:1–2; Philippians 2:14–16; Philippians 3:12–14; 2 Timothy 2:5.

It is not surprising Paul invoked the athletic metaphor in his first epistle to Timothy. He wrote, “Have nothing to do with irreverent, silly myths. Rather train yourself for godliness;” There are two commands in this one sentence; one negative and the other positive.

The Paul transitioned from spiritual training to bodily training. He wrote, “for while bodily training is of some value.” Let’s exegete this statement to understand what the apostle meant by what he wrote.

For while (γὰρ δὲ; gar de) are two conjunctions. They mean because and on the other hand. Paul used these words to express a contrast from what he previously stated. The words bodily training (σωματικὴ γυμνασία; somatike gymnasia) refer to the physical exercise of the human body. This is done to improve the body’s strength and stamina. This is a common and extensive priority in the contemporary culture.

Paul stated such physical exercise is of some value. Is (ἐστὶν; estin) is a present, active, indicative state of being verb. It indicates a present existence for physical exercise. Physical exercise’s existence is of some value. Some (ὀλίγον; oligon) means a little of small amount. Value (ὠφέλιμος; ophelimos) refers to usefulness, benefit and profitability. In comparison to spiritual exercise, physical has little value in promoting godliness.

“ In light of Paul’s later words that “bodily training is of some value, [while] godliness is of value in every way” (1 Tim. 4:8), some get the impression that he has a low view of the body. What matters is the spirit, not the body. To be sure, Paul is adamantly opposed to mere externalism (e.g., 1 Tim. 6:6–10; see also 1 Peter 3:3–4). But he’s not positing a dichotomy between body and spirit; rather, he’s using athletic imagery to show that godliness in all of life is of comprehensive, eternal value. Further, a robust Pauline theology of the body will take into account all of Scripture, including Paul’s forceful dictum in 1 Corinthians 6 that the Christian’s body is holy,” writes Rev. Aaron L. Garriott from his article Holiness of Body and Soul in the July 2024 issue of Tabletalk Magazine.

“Paul says that we are to glorify God in our bodies (v. 20) for two reasons. First, our bodies are members of the Lord Jesus Christ (v. 15). Second, our bodies are temples of the Holy Spirit (v. 19). Contra gnostic conceptions of the body, there could hardly be a greater degree of holiness assigned to our bodies or a greater responsibility to keep our bodies blameless (1 Thess. 5:23). Notice the Trinitarian dimension of our bodily holiness: we are to use our bodies as instruments of righteousness for God, by virtue of our bodily union with Christ and by the residential indwelling of the Holy Spirit. United to Christ, the Christian’s body has been bought with a high price (1 Cor. 6:20) and serves as the abode of the Spirit of God. My body—united to Christ’s body—is sacred, and the Spirit is within me wherever I go and whatever I do. Joined together in vital union to the holy Son of God; a living, walking, sacred temple of God—do you see your body that way, Christian?”

Dr. William Hendriksen comments, “It is not at all surprising that the apostle, with this figure of the gymnasium or its less pretentious substitutes in mind, now draws a comparison between the value of physical training (literally “bodily gymnastics”) and training for godly living. He states that the former is of some benefit. It is useful for something. The latter, however, is of benefit in every way. It is useful for all things. He is by no means belittling the value of physical exercise. He is saying two things: a. that the boon which bodily training bestows, however great it may be, is definitely inferior to the reward which the godly life promises. The former at best bestows health, vigor, beauty of physical form. These things are wonderful and to be appreciated. But the latter bestows life everlasting! b. that the sphere in which bodily training is of benefit is far more restricted than that in which godly living confers its reward. The former concerns the here and now. The latter concerns the here and now but also reaches far beyond it.”^[1]

More to come. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 151.

⁷ “Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; ⁸ for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.” (1 Timothy 4:7–8 (ESV)

The Apostle Paul frequently used the metaphor of physical athletics to provide principles for the disciplined Christian life. The thoughts contained in today’s text from I Timothy 4:7-8 are also found in other epistles by the apostle.

²⁴ “Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. ²⁵ Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. ²⁶ So I do not run aimlessly; I do not box as one beating the air. ²⁷ But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.” (1 Corinthians 9:24–27 (ESV)

“Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. ² I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain.” (Galatians 2:1–2 (ESV)

¹⁴ “Do all things without grumbling or disputing, ¹⁵ that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, ¹⁶ holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain.” (Philippians 2:14–16 (ESV)

¹² “Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. ¹³ Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, ¹⁴ I press on toward the goal for the prize of the upward call of God in Christ Jesus.” (Philippians 3:12–14 (ESV)

⁵ “An athlete is not crowned unless he competes according to the rules.” (2 Timothy 2:5 (ESV)

⁷ “I have fought the good fight, I have finished the race, I have kept the faith. ⁸ Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day, and not only to me but also to all who have loved his appearing.” (2 Timothy 4:7–8 (ESV)

It is not surprising Paul invoked the athletic metaphor in his first epistle to Timothy. He wrote, “Have nothing to do with irreverent, silly myths. Rather train yourself for godliness;” There are two commands in this one sentence; one negative and the other positive.

First, Paul commanded Timothy to “Have nothing to do with irreverent, silly myths.” The phrase have nothing to do with (παραιτοῦ; paraitou) is a present, middle imperative verb. Timothy was to continuously, personally, and obediently reject, refuse, and avoid irreverent, silly myths. Irreverent (βεβήλους; bebelous) means pointless and worthless. Silly (γραώδεις; graodeis) literally means to be an elderly woman who tells fairy tales and mythological stories. Myths (μύθους; mythous) are legends and fables.

Dr. William Hendriksen writes, “Timothy must be nourished. Of course he must use the proper victuals. He must not feed on trash. So, Paul continues: But profane and old-womanish myths shun. Note that the apostle definitely continues to tell Timothy what the latter should do in order to be and remain an excellent minister. The expressions: “being nourished on the words of the faith,” “shun profane and old-womanish myths,” “train yourself in godly living,” belong together. Doing the one and shunning the other is, of course, a contrast. Hence, the translation “but” (for δέ) here at the beginning of verse 7 fits excellently.” ^[1]

“The profane and old-womanish myths which the apostle tells Timothy to shun are the “endless myths and genealogies” mentioned in 1 Tim. 1:4. In contrast with the heresy against which Paul warned Timothy in the section which has just been discussed (1 Tim. 4:1–5), a heresy which had reference largely, though not exclusively, to the future, these inane Jewish anecdotes, by means of which errorists were trying to embellish the law, pertained to the present. Timothy should refuse to be bothered with them (cf. 2 Tim. 2:23). He should “beg off.” These myths are profane, fit to be trodden under foot (see on 1 Tim. 1:9). They are nothing but drivel, and belong to the category of silly superstitions which old women sometimes try to palm off on their neighbors or on their grandchildren.”^[2]

Second. Paul’s positive command was “Rather train yourself for godliness;” Rather (δὲ; de) is a contrasting conjunction. It means but, on the other hand, or instead. What Timothy ought to do is train (γύμναζε gymnaze). Train is a present, active imperative verb. Timothy is to continuously, actively and obediently discipline himself. The English word gymnasium comes from this Greek word. Yourself (σεαυτὸν; seauton) makes this command emphatic.

The obedient and personal training Paul’s protégé must discipline himself for is godliness (εὐσέβειαν; eusebeia). Godliness is personal piety, accurate beliefs and biblical behavior toward God and others.

“The figure which underlies the passage is, of course, that of the Greek gymnasium (or its popular imitation), comprising grounds for running, wrestling, etc. It was a place where stripped youths by means of physical training would try to promote the grace and vigor of their bodies. Timothy, then, is told to gymnasticize. But, in keeping with the immediately preceding context, which pictured him as being nourished on the words of faith and as shunning profane myths in order that thus he may be (and may continue to be) “an excellent minister of Christ Jesus,” he is told to train himself with a view to godliness or godly living. The exercise which he is urged to take is to be of a spiritual character.”^[3]

What Paul had in mind, accordingly, must have included one or more of the following comparisons:

(a) Just as a youth in the gymnasium exerts himself to the utmost, so you, too, by God’s grace and power, must spare no efforts to attain your goal.

(b) Just as that youth discards every handicap or burden in order that he may train the more freely, so you, too, should divest yourself of everything that could encumber your spiritual progress.

(c) Just as that youth has his eye on a goal—perhaps that of showing superior skill on the discus range, that of winning the wrestling match or boxing-bout in the palestra, that of being the first one to reach the post which marked the winning-point on the running track, at least that of improving his physique—so you should be constantly aiming at your spiritual objective, namely, that of complete self-dedication to God in Christ.^[4]

It is the goal of godliness which all believers in Christ are to train for and pursue. How are your spiritual workouts going? Are you getting stronger, healthier, and increasingly disciplined in God’s Word? I urge you to press on to the goal of godliness of faith and faithful living.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 150.

^[2] Ibid., 150.

^[3] Ibid., 150–151.

^[4] Ibid., 151.

The following article is by Rev. Kevin Dr. Gardner. He is associate editor of Tabletalk magazine, resident adjunct professor at Reformation Bible College in Sanford, Fla., and a teaching elder in the Presbyterian Church in America. This essay, entitled Defining our Terms, appeared in the March 2015 issue of Tabletalk.

The doctrine of Scripture is foundational to the Christian faith. But there is more to say about Scripture than simply, “The Bible says it. I believe it. That settles it.” If you don’t grasp what the Bible is and how it came to be, you’ll never fully grasp its meaning. Since the meaning of the Bible is vitally important to our faith and life, we will here briefly define a few key terms that relate to the doctrine of Scripture as the study of God’s Word written.

Authority: The power the Bible possesses, having been issued from God, for which it “ought to be believed and obeyed” (Westminster Confession 1:4). Because of its divine author, the Bible is “the source and norm for such elements as belief, conduct, and the experience of God” (Westminster Dictionary of Theological Terms).

Autographs: The original texts of the biblical books as they issued from the hands of the human authors.

Canon: The authoritative list of inspired biblical books. Within a short time after Jesus’ death, the New Testament canon was affirmed by evaluating the Apostolicity, reception, and teachings of books, but ultimately, the canon is self-authenticating, as the voice of Christ is heard in it (John 10:27; WCF 1:5).

Inerrancy: The position that the Bible affirms no falsehood of any sort; that is, “it is without fault or error in all that it teaches,” in matters of history and science as well as faith (Chicago Statement on Biblical Inerrancy). Inerrancy allows for literary devices, such as metaphors, hyperbole, round numbers, and colloquial expressions.

Infallibility: The position that the Bible cannot err or make mistakes, and that it “is completely trustworthy as a guide to salvation and the life of faith and will not fail to accomplish its purpose” (Westminster Dictionary). As the Christian church has traditionally taught, this doctrine is based on the perfection of the divine author, who cannot speak error.

Inspiration: The process by which God worked through the human authors of the Bible to communicate His revelation. The term derives from the Greek theopneustos, meaning “God-breathed” (2 Tim. 3:16), and refers to God as the ultimate source of the Scriptures.

Organic inspiration: The process by which God guided the human authors of Scripture, working in and through their particular styles and life experiences, so that what they produced was exactly what He wanted them to produce. The text is truly the work of the human authors—God did not typically dictate to them as to a stenographer—and yet the Lord stands behind it as the ultimate source.

Necessity: Refers to mankind’s need for God’s special revelation in the Scriptures in order to obtain knowledge of the gospel and the plan of salvation, which cannot be learned through the general revelation of nature and conscience.

Perspicuity: The clarity of the Bible; that is, that which is necessary to know and believe regarding life and salvation is “so clearly propounded, and opened in some place of Scripture or the other,” that anyone may understand them (WCF 1:7).

Scripture: From the Latin scriptura, meaning “writings”; refers to sacred texts, but more specifically, the Bible as the Word of God written.

Special revelation: The things that God makes known about Himself apart from nature and conscience (general revelation; cf. Rom. 1:19–21). These things, having to do with Christ and the plan of salvation, are found only in the Bible.

Sufficiency: All that is needed to know and believe regarding salvation and what pleases God is found in the Bible.

Verbal, plenary inspiration: The extending of God’s superintendence of the writing of Scripture down to the very choice of words, not merely to overarching themes or concepts; that is, “the whole of Scripture and all of its parts, down to the very words of the original,” were inspired (Chicago Statement).

May the Lord’s truth and grace be found here. Have a blessed Lord’s Day.

Soli deo Gloria!

¹⁶ All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷ that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16–17 (ESV)

What is the result of God’s Word in the lives of believers in Christ. The benefits of Scripture include teaching, or doctrine, reproof, correction, and training in righteousness. What are the results of these biblical benefits? Do these benefits have any practical and positive consequences or outcomes?

The Apostle Paul indicated there are practical effects from the causal benefits of Scripture. If so, then what are they?

First, Paul wrote, “that the man of God may be complete.” When Paul used the phrase the man of God, he certainly meant his protégé Timothy to whom he was writing. However, it may also refer to an individual human being solely belonging to God alone. The text could correctly be translated person of God. To be complete (ἄρτιος; artios) means to be capable, proficient, and qualified to perform some function.

“The man of God (see 1 Tim. 6:11) is the believer. Every believer, viewed as belonging to God, and as invested with the threefold office of prophet, priest, and king, is here given this title,” explains Dr. William Hendriksen. ^[1]

Second, Paul stated “equipped for every good work.” To be equipped (ἐξηρτισμένος; exertismenos) means to be completely furnished and fully qualified. This equipping from God is for every good work. Every (πᾶν; pan) means all or the whole. Good (ἀγαθὸν; agathon) refers to what God determines is morally good. Work (ἔργον; ergon) means a task of deed.

“To function properly in this threefold office the believer must become equipped (note the emphasis of the original; literally, “… that equipped may be the man of God”); yes, once for all thoroughly equipped (cf. Luke 6:40) “for every good work” (1 Tim. 5:10; 2 Tim. 2:21; Titus 3:1). Paul (and the Holy Spirit speaking through him) is not satisfied until the Word of God has fully accomplished its mission, and the believer has reached “the measure of the stature of the fulness of Christ” (Eph. 4:12, 13).^[2]

“Passages such as 2 Timothy 3:17 affirm the sufficiency of Scripture. Having affirmed that God’s Word is profitable for “teaching, for reproof, for correction, and for training in righteousness” (v. 16), Paul explains that Scripture is enough to make us “complete, equipped for every good work,” explains Dr. R. C. Sproul.

“Scripture in its totality is all that is needed so that we will be completely prepared to serve the Lord. A good work is anything that is pleasing to God, so this text covers everything from determining sound doctrine to knowing the deeds the Lord requires of us as proof of our faith in Him (see James 2:14–26). Being equipped for every good work requires understanding the doctrinal foundations of God-pleasing actions and the actions themselves, as is seen in how the New Testament Epistles typically move from presenting doctrine that must be believed to practical application and moral instruction.”

John Calvin comments on today’s passage that to be complete means to be “one in whom there is nothing defective.” To avoid being defective regarding faith and life, we must daily study Scripture and apply its teachings.

“We are tempted to look for God’s will in places other than the one place He has revealed it—His Word. As we ponder the will of God for our lives, we must be careful to follow the guidance of Scripture. It is sufficient to give us the principles we need to know to please God wherever we are and whatever we are called to do,” concludes Dr. Sproul.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 303.

^[2] Ibid. 303–304.