Author: drthomasclothier

“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.

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

The basis for the propositional truth for the worldview of Biblical Theism, and its consequential implications including being accountable to the God of the Bible, stems from the very first verse from the first chapter of the first book of the Bible: Genesis 1:1. This verse is not an archaic, ancient or outdated text having no application to our lives today. Instead, the text establishes the foundation, source and starting point for all the biblical theist believes, and consequentially does, in knowing and living for God the Creator.

First, we observe the event of creation. “In the beginning” (Genesis 1:1, ESV). The phrase is one word in the Hebrew (רֵאשִׁית / rēʾšît). It refers to the point in time which is the beginning. It is the beginning of time at the point of the initiation of life that God created.  The word appears fifty times in nearly all parts of the Old Testament. The primary meaning is “first” or “beginning” of a series.

This word may refer to the initiation of a series of historical events (Gen 10:10; Jeremiah 26:1) but it also refers to a foundational or necessary condition as the reverence or fear of God (Ps 111:10; Proverbs 1:7) and the initiation, as opposed to the results, of a life (Job 8:7; 42:12).

It is also used frequently in the special sense of the choicest or best of a group or class of things, particularly in reference to items to be set aside for God’s service or sacrifice. The “first fruits” (Lev 2:12; 23:10; Neh 12:44) and “choicest” (Num 18:12) fruits are so distinguished. Difficult uses of the term occur in several passages. In Deuteronomy 33:21 the King James Version reads “first part.” While in Daniel 11:41, the text reads “chief of the children of Ammon.”

The most important use of rē˒šı̂t in the Old Testament occurs in Genesis 1:1. There has been a great deal of debate over this use of rē˒šı̂t. Many commentators, both ancient and modern, have tried to read the phrase as “when” rather than “in the beginning” as do several modern English translations.  John 1:1 correctly translates the Hebrew and follows the Greek Old Testament Translation precisely in its reading of Genesis 1:1.

“In the beginning was the Word, and the Word was with God, and the Word was God. ² He was in the beginning with God. ³ All things were made through him, and without him was not anything made that was made.” (John 1:1–3 (ESV)

The use of this root word leaves no doubt that Genesis 1:1 opens with the very first and initial act of the creation of the cosmos. To the contrary, naturalists like Carl Sagan believe that the cosmos is all there ever was, all there ever is and all there ever will be. The Bible sets forth the propositional truth that the universe is a result from the creative act of the One, True Eternal God revealed in Scripture.

One commentator writes, “Genesis 1:1 tells us God made everything out of nothing. In the beginning, the verse tells us, there was nothing else besides the Almighty Himself. We read nothing of angels, human beings, or any physical material. Even time itself did not exist before the Creator acted to bring something out of nothing. Moses can only speak of a “beginning” in Genesis 1:1 because of God’s intervention to get things started. Prior to His work of creation, the Lord alone was, and He was from all eternity. As Hebrews 11:3 tells us, “The universe was created by the word of God, so that what is seen was not made out of things that are visible.”

Second, we observe the person responsible for creation: God. The word for God is אֱלֹהִים / ʾělohîm. This refers to the One, True God. We should note that though the form is a grammatical plural, the meaning is singular and many sources believe this implies a plurality of majesty or stateliness.

The true God ĕlōhı̂m functions as the subject of all divine activity revealed to man and as the object of all true reverence and fear from men. Often ˒ĕlōhı̂m is accompanied by the personal name of God, Yahweh (Genesis 2:4–5; Exodus 34:23; Psalm 68:18).

There are several descriptive words attached to the noun ˒ĕlōhı̂m. These serve as titles by which God reveals himself to his people. Several examples are as follows:

• hā˒ēl bêt-˒ēl “the El (God) of Bethel” (Genesis 31:13; 35:7).
• ˒ēl sal˒ı̂ “El (God) my rock” (Psalm 42:9).
• ˒ēl yĕšû˓ātı̂ “El (God) my Savior” (Isaiah 12:2).
• ˒ēl ḥayyāy “El (God) of my life” (Psalm 42:8).
• ˒ēl gōmēr ˓ālāy “El (God) the performer on me” (Psalm 57:3).
• me’˒ēl  “The El (God)  of … ” (Genesis 49:25).
• ˒ēlı̂ “My El” (God) (Psalm 89:26; 102:24; 118:28).
• hā˒ēl mā˓ûzzı̂ “El (God) my fortress” (2 Samuel 22:33).
• hā˒ēl ham˒azĕrēnı̂ ḥāyil “El (God) the girder of me with strength” (Psalm 18:32).
• hā˒ēl hannōtēn nĕqāmôt lı̂ “The El (God) giving me vengeance” (Psalm 18:47; 2 Samuel 22:48).

The title may also refer to God’s work in creation (Genesis 1:1; Isaiah 45:18; Jonah 1:9). It also focuses on His sovereignty, which is evident in Isaiah 54:5, (“God of All the Earth”); I Kings 20:28, (“God of the Hills”); and Jeremiah 32:27, (“God of All Flesh”).

Additional phrases emphasizing God’s sovereign rule include “The God of All the Kingdoms of the Earth” (Isaiah 37:16); “God of Heaven” (Nehemiah  2:4, 20); “Yahweh God of the Heaven” (Genesis 24:7; 2 Chronicles 36:23); “God in the Heaven” (2 Chronicles 20:6); “The Lord God of the Heaven and God of the Earth” (Genesis 24:3; Deuteronomy 4:39; Joshua 2:11); and “God of gods and Lord of Lords, the Great, the Mighty, and the Terrible Who Does Not Regard Favorites and Does Not Take Bribes” (Deuteronomy 10:17). An all-inclusive title is “God Most High” (Psalm 57:2).

The Creator-creature distinction is fundamental to biblical theology. Every act of sin arises when we forget that we are not the Creator and then attempt to live by our own rules thereby living in disobedience to the Creator.

Soli deo Gloria!   

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.

^“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.” (1 Timothy 4:6 (ESV)

What does God promise for believers in Christ who seek to glorify Him by using all things God created for His glory? What results when followers of Christ reject their own self erected altar, which is being the master of their own self-importance?

The Apostle Paul shared encouraging words to Timothy. These self-same words are also for our encouragement. They are explicitly formed and fashioned into three precious promises but they all include an implicit warning.

The apostle began with the phrase “If you put these things before the brothers.” If you put…before (ὑποτιθέμενος; hypotithemenos) means to presently and personally make known or give instructions. These things (Ταῦταl tauta) refer to an entire previous discourse (I Timothy 4:1-5). The brothers (ἀδελφοῖς; adelphos) are fellow believers in Christ.

This future promise for doing so is the individual in question will be a good servant of Christ Jesus.  Good (καλὸς; kalos) means to be praiseworthy and fine in God’s sight. Servant (διάκονος; diakonos) refers to a servant minister who helps believers. The English word deacon originates from this Greek noun. The phrase of Christ Jesus (Χριστοῦ Ἰησοῦ; Christou Jesou) refers to the servant belonging solely to the only Savior and Anointed One for the believer’s salvation; Jesus Christ.

As a good servant minister brings biblical truth to their fellow believers, they themselves are being trained in the words of the faith.  The phrase being trained (ἐντρεφόμενος; entrepphomenos) refers training of a skill in practical knowledge God provides the servant minister. It is an instruction God gives the servant minister.

Pastors and lay persons who preach and teach God’s Word often learn more than their students. Their preparation to bring God’s truth to the church, Bible college and seminary students, small groups, or any gathering for biblical instruction results in the preacher and teacher growing in grace and knowledge of the Lord as much, or even more, than those they teach.

What God is training the servant minister in are the words of the faith. Words (λόγοις; logois) refers to a message, a statement or treatise. These words are solely of the faith (πίστεως; pisteos). The words, message, and treatise solely originate and are solely centered on God’s trustworthy, dependable and worshipful revelation of His person and work of creation and salvation.

Paul also referred to these words of the faith as “the good doctrine that you have followed.” Good (καλῆς; kales) means praiseworthy and morally fine. Doctrine (διδασκαλίας; didaskalias) refers to biblical instruction and teaching. Timothy followed this good doctrine and the words of the faith. The word followed (παρηκολούθηκας; parekolouthekas) is a perfect, active verb. This means a past completed action with continuing results. To follow means to faithfully conform to sound, biblical doctrine. Timothy did this and so should we.

“The words” are the ones which embody “the faith” and “the excellent teaching” of the church, true Christian doctrine. The apostle may be thinking of certain summaries of doctrine which (perhaps in the form of current “reliable sayings” and other fixed formulations of truths) could be considered good spiritual nourishment. Timothy had been and is still following this excellent doctrine or teaching. If he is to remain a highly qualified minister of Jesus Christ, he must be constantly nourished by (or “on”) this kind of food. A minister who neglects to study his Bible and the doctrine based upon it atrophies his powers by disuse.^[1]

“The good servant must be continually nourished by true doctrine in order to nourish others in the same truth,” explains Dr. R. C. Sproul.  

For those of us who teach God’s Word, in whatever setting it may be, are we nourishing ourselves by the biblical truth by which we nourish others? Are we ourselves growing in the grace and knowledge of the Lord Jesus Christ (2 Peter 3:18)? The preacher and the teacher must never stop being a student.

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), 149–150.