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Commentary on 1 Timothy 4 verses 6–16
The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions, but that put the brethren in remembrance of those things which they have received and heard. Wherefore I will not be negligent to put you always in remembrance of these things, though you knew them, Pe2 1:12. And elsewhere, I stir up your pure minds by way of remembrance, Pe2 3:1. And, says the apostle Jude, I will therefore put you in remembrance, Jde 1:5. You see that the apostles and apostolical men reckoned it a main part of their work to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of God. - Nourished up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine: they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith is to put the brethren in remembrance; while we teach others, we teach ourselves. 3. Those whom ministers teach are brethren, and are to be treated like brethren; for ministers are not lords of God's heritage.
I. Godliness is here pressed upon him and others: Refuse profane and old wives' sayings, Ti1 4:7, Ti1 4:8, The Jewish traditions, which some people fill their heads with, have nothing to do with them. But exercise thyself rather unto godliness; that is, mind practical religion. Those who would be godly must exercise themselves unto godliness; it requires a constant exercise. The reason is taken from the fain of godliness; bodily exercise profits little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet profit little, they turn to little account. What will it avail us to mortify the body if we do not mortify sin? Observe, 1. There is a great deal to be got by godliness; it will be of use to us in the whole of our life, for it has the promise of the life that now is, and of that which is to come. 2. The gain of godliness lies much in the promise: and the promises made to godly people relate to the life that now is, but especially they relate to the life that is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. 3. There were profane and old wives' fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane, etc. 4. It is not enough that we refuse profane and old wives' fables, but we must exercise ourselves to godliness; we must not only cease to do evil, but we must learn to do well (Isa 1:16, Isa 1:17), and we must make a practice of exercising ourselves to godliness. And, 5. Those who are truly godly shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, etc.
II. The encouragement which we have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said (Ti1 4:8) that it is profitable for all things, having the promise of the life which now is. But the question is, Will the profit balance the loss? For, if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all acceptation - that all our labours and losses in the service of God and the work of religion will be abundantly recompensed, so that though we lose for Christ we shall not lose by him. Therefore we labour and suffer reproach, because we trust in the living God, Ti1 4:10. Observe,
1.Godly people must labour and expect reproach; they must do well, and yet expect at the same time to suffer ill: toil and trouble are to be expected by us in this world, not only as men, but as saints.
2.Those who labour and suffer reproach in the service of God and the work of religion may depend upon the living God that they shall not lose by it. Let this encourage them, We trust in the living God. The consideration of this, that the God who has undertaken to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, should encourage us in all our services and in all our sufferings for him, especially considering that he is the Saviour of all men. (1.) By his providences he protects the persons, and prolongs the lives, of the children of men. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners; he is thus far the Saviour of all men that none are left in the same desperate condition that fallen angels are in. Now, if he be thus the Saviour of all men, we may hence infer that much more he will be the rewarder of those who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to recompense them for all their services and sufferings. Here we see, [1.] The life of a Christian is a life of labour and suffering: We labour and suffer. [2.] The best we can expect to suffer in the present life is reproach for our well-doing, for our work of faith and labour of love. [3.] True Christians trust in the living God; for cursed is the man that trusts in man, or in any but the living God; and those that trust in him shall never be ashamed. Trust in him at all times. [4.] God is the general Saviour of all men, as he has put them into a salvable state; but he is in a particular manner the Saviour of true believers; there is then a general and a special redemption.
III. He concludes the chapter with an exhortation to Timothy,
1.To command and teach these things that he had now been teaching him. "Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out."
2.To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: "Let no man despise thy youth; that is, give no man an occasion to despise thy youth." Men's youth will not be despised if they do not by youthful vanities and follies make themselves despicable; and this men may do who are old, who may therefore thank themselves if they be despised.
3.To confirm his doctrine by a good example: Be thou an example of the believers, etc. Observe, Those who teach by their doctrine must teach by their live, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, in spiritual worship, - in faith, that is, in the profession of Christian faith, - and in purity or chastity.
4.He charges him to study hard: Till I come, give attendance to reading, to exhortation, to doctrine, to meditation upon these things, Ti1 4:13. Though Timothy had extraordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must expound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do; they must teach people to observe all things whatsoever Christ has commanded, Mat 28:20. (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doctrines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine.
5.He charges him to beware of negligence: Neglect not the gift that is in thee, Ti1 4:14. The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary way; if of the latter, it was extraordinary. It seems to be the former, for it was by laying on of hands, etc. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul's hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers (Eph 4:8, Eph 4:11), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for the office; neither the one nor the other must be neglected. (3.) Though there was a prophecy in the case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordination by presbyters, since it does not appear that Paul was concerned in Timothy's ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle's hands (Ti2 1:6), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination.
6.Having this work committed to him, he must give himself wholly to it: "Be wholly in those things, that thy profiting may appear." He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at the last. (2.) Ministers must be wholly in these things, they must mind these things as their principal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well a to all persons; this is the way for them to profit in knowledge and grace, and also to profit others.
7.He presses it upon him to be very cautious: "Take heed to thyself and to the doctrine, consider what thou preachest; continue in them, in the truths that thou hast received; and this will be the way to save thyself, and those that hear thee." Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves: "Save thyself in the first place, so shalt thou be instrumental to save those that hear thee." (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends is to take heed to ourselves, etc.
"And, not content with this wild opinion, they add to it and associate with it old women's fables:
Let the church of God, therefore, in this spiritual way understand the births, in this way receive the procreations, in this way uphold the deeds of the fathers with a fitting and honorable interpretation and in this way not disgrace the words of the Holy Spirit with foolish rabbinic fables but reckon them to be full of honor, full of virtue and usefulness.
And lest in this case they should, being uncovered, be dispersed in the bosom of the earth, did she indeed wash and anoint them with fragrant gums before wrapping and covering them with his dress? For whence could the violet's sweet scent have come had not the addition of those ointments modified the putrefying smell of the member? Pray, when you read such tales, do you not seem to yourselves to hear either girls at the loom wiling away their tedious working hours, or old women seeking diversions for credulous children, and to be declaring manifold fictions under the guise of truth?
Therefore St. Paul urges us to exercise our faith in the face of troubles. Having already come through them victoriously, he said, “Therefore I take pleasure in persecutions and weaknesses.” In another place he said, “Exercise yourself in godliness.” He knew that those who choose to live godly lives are going to be persecuted, so he wanted his disciples to be aware of the difficulties they would face. Then when the trials and afflictions did come, they would have built up enough strength to handle them easily. You yourself know that when you’ve been looking forward to something, even if it’s hard, you experience a secret joy when it actually comes.
Surely only an infantile mind, like a baby who can only drink milk, is ignorant of the great mystery of our salvation. Education progresses gradually. The school of righteousness attempts to bring us to maturity by first teaching us easy, elementary lessons suited for our limited intelligence. Then God, who provides us with every good thing, leads us to the truth, by gradually accustoming our darkened eyes to its great light. In the deep reaches of his wisdom and the unsearchable judgments of his intelligence, he spares our weakness and prescribes a gentle treatment. He knows our eyes are accustomed to dim shadows, so he uses these at first.
"But refuse profane and old wives' fables, and exercise thyself rather unto godliness."
By these are meant Jewish traditions, and he calls them "fables," either because of their falsehood or their unseasonableness. For what is seasonable is useful, but what is unseasonable is not only useless but injurious. Suppose a man of adult age to be suckled by a nurse, would he not be ridiculous, because it is unseasonable? "Profane and old wives' fables," he calls them, partly because of their obsoleteness, and partly because they are impediments to faith. For to bring souls under fear, that are raised above these things, is an impious commandment. "Exercise thyself unto godliness." That is, unto a pure faith and a moral life; for this is godliness. So then we need "exercise."
"But exercise thyself unto godliness," that is, unto a pure life, and the most virtuous conversation. He that exerciseth himself, even when it is not the season of contest, acts always as if he were contending, practices abstinence, endures all toils, is always anxious, endures much labor. "Exercise thyself," he saith, "unto godliness; for bodily exercise profiteth little, but godliness is profitable for all things, having the promise of the life that now is, and of that which is to come." And why, says one, does he mention this bodily exercise? To show by comparison the superiority of the other, in that the former is of no solid advantage, though it is attended with many toils, whilst the latter has a lasting and abundant good. As when he bids women "adorn themselves, not with broidered hair, or gold, or costly array: but which becometh women possessing godliness; with good works." (1 Tim. ii. 9, 10)
Paul is here rejecting apocryphal books that profess to contain his teaching or that of other apostles but that are really misrepresentations of that teaching.
“Godless wives tales” are Jewish speculations in the form of false interpretations of the law and its proper observance.
Reject, moreover, old and profane fables.
old and profane fables." Paul refers to the Jewish observations. For these, in their own time, were useful, but now are old and rotten. He says the same about the Greek and heretical nonsense. Indeed, they are profane and impious, and the words of old men who have gone senile. Zeus, they say, had intercourse with Hera. And Ares committed adultery with Aphrodite. And Hephaestus was thrown down from heaven.
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SUMMARY
The Apostle Paul's pastoral instruction serves as a foundational directive for spiritual discernment and discipline. It calls believers to actively reject teachings and narratives that are worldly, baseless, or spiritually unproductive ("profane and old wives' fables"), and instead, to commit themselves with intentional effort to the pursuit of genuine piety and devotion to God ("exercise thyself unto godliness"). This verse encapsulates a critical balance between guarding against error and diligently cultivating true spiritual maturity, emphasizing that godliness is not a passive state but an active, disciplined pursuit.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices. Foremost is Antithesis, a stark contrast between "profane and old wives' fables" and "godliness." This opposition highlights the two mutually exclusive paths Timothy (and by extension, all believers) must choose between: engaging with worthless narratives or pursuing genuine spiritual devotion. Secondly, Paul uses a powerful Metaphor with the term "exercise thyself" (gymnázō). This athletic imagery transforms spiritual growth from a passive reception into an active, disciplined, and strenuous endeavor, akin to an athlete training for a competition. It emphasizes the effort, consistency, and intentionality required for spiritual maturity. Finally, the verse is framed by Imperative Moods ("refuse," "exercise"), which convey Paul's authoritative instruction and the urgency of these commands for Timothy's spiritual well-being and effective ministry.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's directive underscores a fundamental theological principle: the Christian life is an active pursuit of truth and holiness, requiring discerning rejection of falsehood and diligent cultivation of genuine piety. This dual command reflects God's nature as truth and holiness, calling His people to reflect His character. The "profane and old wives' fables" represent any teaching or narrative that deviates from divine revelation, distracts from the Gospel, or promotes ungodly living. Such falsehoods are not merely harmless errors but actively undermine faith and spiritual health. Conversely, "godliness" (eusébeia) is presented as the ultimate aim, encompassing right belief and right living, stemming from a reverent relationship with God. This pursuit is not a humanistic self-improvement project but a Spirit-enpowered discipline that aligns one's life with God's will, leading to true flourishing and eternal profit.
REFLECTION AND APPLICATION
In an age saturated with information, misinformation, and countless narratives vying for attention, Paul's timeless instruction to Timothy resonates with profound relevance for contemporary believers. We are constantly confronted with "profane and old wives' fables" in various forms: speculative theories, conspiracy myths, unbiblical doctrines, trivial entertainment, and even gossip that distracts from the core truths of the Gospel and the demands of discipleship. This verse calls us to cultivate radical discernment, to actively filter what we consume and internalize, guarding our minds and hearts against anything that is unholy, baseless, or spiritually unproductive. Rather than passively absorbing or engaging in endless, unedifying debates, we are commanded to redirect our energy with intentionality towards the pursuit of godliness. This involves consistent engagement with God's Word, fervent prayer, disciplined obedience, and practical acts of love and service. Like an athlete committed to rigorous training, the Christian life demands deliberate effort and perseverance in spiritual disciplines, recognizing that while "bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" 1 Timothy 4:8.
Questions for Reflection
FAQ
What exactly are "profane and old wives' fables" in a modern context?
Answer: In a modern context, "profane and old wives' fables" can refer to a wide range of things that are unholy, worldly, baseless, or spiritually unproductive. This includes unbiblical doctrines, speculative theological theories that lack scriptural support, conspiracy theories, superstitious beliefs, gossip, trivial entertainment that wastes time and distracts from spiritual growth, or any narrative that promotes ungodly values or undermines the truth of God's Word. The key is that they are "profane" (common, unhallowed) and "fables" (baseless, silly stories), contrasting sharply with the sacred truth of the Gospel. Paul warns against similar distractions in [2 Timothy 2:16 "2 Timothy 2:16 - Profane and Vain Babblings"] and [Titus 1:14 "Titus 1:14 - Not Giving Heed to Jewish Fables"].
Why is "godliness" so important, and how does one "exercise" it?
Answer: Godliness (eusébeia) is crucial because it represents genuine piety, reverence for God, and a life lived in practical conformity to His will. It is the visible outworking of a transformed heart and is profitable for all things, both in this life and the life to come 1 Timothy 4:8. One "exercises" godliness through disciplined spiritual practices, much like an athlete trains their body. This includes consistent study of God's Word 2 Timothy 3:16-17, fervent prayer 1 Thessalonians 5:17, fellowship with other believers Hebrews 10:24-25, obedience to Christ's commands John 14:15, and living out one's faith in practical acts of love, justice, and service Micah 6:8. It is a lifelong process of spiritual formation.
CHRIST-CENTERED FULFILLMENT
While this is a practical command for spiritual discipline, its deepest fulfillment and enabling power are found in Jesus Christ. Christ Himself is the embodiment of perfect godliness, the ultimate example of a life lived in complete devotion and obedience to the Father. He perfectly "refused" the profane and baseless narratives of His day, whether the legalistic traditions of the Pharisees or the worldly temptations of Satan in the wilderness Matthew 4:1-11. His life was utterly devoid of "fables," being rooted entirely in the truth of God's Word and the will of the Father John 8:45-46. Furthermore, Christ's entire earthly ministry was an "exercise" unto godliness, a disciplined pursuit of His divine mission, culminating in His obedient sacrifice on the cross Philippians 2:8. For believers, the ability to refuse falsehood and exercise unto godliness is not a mere act of willpower, but a work of the Holy Spirit, who indwells us and empowers us to live like Christ Romans 8:13. Our pursuit of godliness is therefore a participation in Christ's own life, a growing conformity to His image Romans 8:29, and is ultimately made possible by His atoning work, which cleanses us from sin and enables us to draw near to a holy God Hebrews 10:19-22. Thus, our spiritual exercise is not for self-justification, but a grateful response to the One who is Himself our godliness and our life.