In the previous couple of verses, Paul encourages Timothy in regard to his personal behavior. In this week’s passage, he shifts to Timothy’s ministry. And in so doing, he lays out a simple philosophy of ministry for all of us.

Take a look at this section of Scripture in 1 Timothy 4:13-14:

Paul is looking forward to physically visiting Timothy to encourage him further. In the meantime, he gives Timothy some instructions on how to carry out the leadership responsibilities of a minister.

Many have tried to take what Paul writes here as an order of worship, but this probably not what Paul intended. We know that the early church included several elements into worship, such as praying, singing, and the Lord’s Supper. Instead, we should view this as the priority that Timothy should place upon the Word, especially since Paul’s intent is to instruct Timothy on how to address the false teachers in Ephesus. It’s all to easy to forget that one of Paul’s prime reasons for writing was to teach Timothy how to address the false teaching. We need to not forget that priority as we read this letter.

Paul gives Timothy three aspects of leadership that Timothy needs to devote himself to, all of which are centered upon the Word of God.

Chapter 4 of first Timothy contains the passage that has probably been used more often in youth ministries than any other. It seems to be the hallmark of youth ministry visions. You’ve probably heard it often, especially if you’re involved in your church’s youth or children’s ministries.

You can find it in 1 Timothy 4:11-12:

Paul begins this section by stating to Timothy that he is to command and teach these things. Paul has laid out a lot of instruction for Timothy in regards to the false teachers, the role of women, the duties of the elder and the deacon, and more. Paul’s exhortation to Timothy in this phrase is to stand upon the authority of God’s word; command and teach. Because of God’s authority, Timothy has authority. He is to use it.

However, Timothy seems to be experiencing some timidity, perhaps because of his youth. Paul encourages him to not let others judge him because of that though. But just how old was Timothy? Some have suggested that he was very young, perhaps in his teens and twenties. However, this phrase can be used to refer to people of any age up to around forty. And if Timothy accompanied Paul on his missionary journeys in AD 49-50, and this letter was written around AD 62-63, then Timothy could have been in his early to mid thirties.

And remember, age is relative. In my own congregation, I lead people of all ages. To the teens, I’m the “old guy” in my early forties. But to many others in the congregation, I seem young, even the age of their own children. Just because Paul refers to Timothy’s youth doesn’t mean that he is a child.

One of the hallmarks of the pastoral letters is the phrase “this is a trustworthy saying.” In this week’s passage, we see the third usage of this phrase.  The first two occurred in 1:15 and 3:1.

You can see it in 1 Timothy 4:9-10:

While Paul states that this is a trustworthy saying, it’s rather unclear just what he is referring to as that trustworthy saying. In fact, there are really four options.

1. The trustworthy saying immediately follows in verse 10, “(For this we labor and strive), that we have put our hope in the living God, who is the Savior of all men.
2. The second half of verse 10, “We have put our hope in the living God, who is the Savior of all men, and especially of those who believe.”
3. All of the preceding verse 8, balancing physical training and godliness together.
4. The second half of verse 8, “Godliness has value for all things, holding promise for both the present life and the life to come.”

It seems most logical that the last option is the most likely, for several reasons. First, verse 10 is simply an explanation of the last half of verse 8, and doesn’t stand alone on its own. In fact, it depends upon verse 8 grammatically. Second, the whole point of verse 8 is found in the latter half, even though it begins with the balance of the two types of training. The fourth option simply best fits the language and syntax.

Even though the NIV places the next phrase in parenthesis, it’s not really necessary. Paul’s point here is that he labors and strives, not for the physical training or the godliness listed previously, but rather for this whole concept of godly living.

This week’s passage is one of the most encouraging sections of this letter. It reminds us that ministry to others, whether that is a paid staff position with a church, or volunteer ministry, is something that requires effort and practice. It requires training.

Take a look at this week’s passage in 1 Timothy 4:6-8:

Paul continues his exhortation to Timothy, instructing him on how best to deal with the false teaching that was so prevalent in the culture where he was serving.

There are a few things worth noting in these verses.

Paul encouraged Timothy to “point out these things to the brothers” by gently instructing the Christians at Ephesus. Timothy isn’t to become brash and abrasive, but to be gentle in his approach. But this is certain, Timothy was to make clear the nature of the false teaching going on.

But how was he to know the nature of the false teaching? The answer is simple. The minister, in this case Timothy, must be “brought up in” or “nourished in” the truths of the faith. In other words, doctrine and a proper understanding of Scripture were essential for the minister to be solid in his teaching. As Donald Guthrie stated it, “The best refutation of error is a positive presentation of truth.”

With chapter four, Paul returns to his treatment of the false teachers so that Timothy will know how to correct and instruct the church in Ephesus. In the first two verses, he identifies just where these false teachings come from. And in this week’s passage, he corrects some of the false thinking.

Take a look at this week’s passage in 1 Timothy 4:3-5:

Paul identifies two things that the false teachers require of their followers: they forbid marriage, and they forbid certain food.

These seem to indicate the nature of the heresy at Ephesus. Though it doesn’t seem to bear the full characteristics of Gnosticism, which comes later, these teachings do seem to decry anything physical or sensuous. Though this is pure speculation, we can see how Jewish Christians tried to uphold their Jewish heritage while, at the same time, speaking in terms of the pagan culture in which they lived.

First, these false teachers forbade marriage. Apparently, they felt that refraining from marriage led to some sort of spiritual benefit. This is strikingly similar to the church in Corinth, who also took a dim view of marriage and sex (1 Corinthians 7:1-7, 25-38).

Second, these teachers forbade certain foods. This is probably reflective of the Old Testament laws of clean and unclean foods. Paul addressed this same issue with the church in Colosse (Colossians 2:16-23). Paul’s answer was to see these foods as created by God, and therefore wholesome when received with thanksgiving.

Chapter four begins Paul’s address of the errors of the false teachers that he’s primarily writing to Timothy about. It’s easy to view this chapter as a new topic, in light of the hymn he quoted at the end of chapter three. However, this isn’t the case; chapter four is a continuation of Paul’s main topic. No, the truth Paul mentioned in 3:15 is the truth the false teachers have abandoned. Paul is about to instruct Timothy on this truth.

You can see the text for yourself in 1 Timothy 4:1-2:

Paul starts of by proclaiming that the Spirit indicates that in later times some will abandon the faith. Just who is Paul talking about here? A strong case can be established here that Paul isn’t talking about the false teachers, he is referring to members of God’s own household, the church! People of faith are being enticed away from their faith because of the teachings of these false teachers, which Paul calls hypocritical liars in verse 2.

However, these false teachers are not the root of the problem. Paul correctly recognizes that the false teachings come from deceiving spirits and demons. Such teaching comes directly from Satan and his minions.

These demons use “hypocritical liars” to accomplish their false teachings. The Greek here literally means “false words.” These heretical teachings fall short of the truth and lead many astray, including the teachers themselves.

In conclusion of chapter three, Paul quotes a fragment of what appears to be an early hymn. While there is some discussion about the meaning of these phrases, the beauty and reverence of these six lines is evident.

Look for yourself in 1 Timothy 3:16:

Paul refers again to the “mystery.” This is a subject he has already addressed in verse 9, when he wrote of the “deep truths of the faith.” The same word is used in both cases. But what mystery? The mystery of our faith is God’s redemptive work in Jesus, which wasn’t seen in earlier days, but which has now been revealed in Christ. This godliness is, in a very real way, the basis of Christianity.

The next portion of this passage describes this mystery of godliness. It is almost certainly a portion of an early hymn, based upon the structure and flow of the six lines. However, there are a few pieces which aren’t completely clear as to their meaning.

Also, the dynamics can change as well, depending upon where you divide the passage. Is it three stanzas of two lines each? Or two stanzas of three lines each? Most of the commentaries I examined are divided on this issue, with a few even suggesting several different scenarios.

My inclination is to see this as two stanzas of three lines each, enabling us to see something of this mystery.