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.