Godliness Is Profitable to All Things; Be an Example (1 Timothy 4:8–12)

1 Tim. 4:8. For bodily training profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come.

What bodily training is spoken of here? The strengthening of the body by gymnastic exercises and the accustoming of it to quick and dexterous movements—for he says σωματικη γυμνασια — bodily exercise. Why then is it brought to mind here? In order by this to stir up greater zeal to exercise oneself in the deeds and labours of godliness. The Apostle speaks as if to say: those who wish to receive crowns at the games exercise diligently in bodily gymnastics, to strengthen their bodies and accustom them to dexterous movements. But if people expend so much effort in bodily gymnastics for perishable crowns, how much more effort should be spent in spiritual gymnastics—that is, in training oneself in godliness for imperishable crowns! That “bodily training” or exercise “profits a little”—that is, is useful for something small or for a small time—“that is, only for the body and only for the present life” (Oecumenius). It is useful for something small—namely, the strengthening of the body, the accustoming of it to agile movements, and thereby the winning of crowns in contests at the public games; and both are of little significance. It is useful for a small time—only for the present life, and not even all of it. But godliness is “profitable for all things”—that is, both for prosperity in the present life and for eternal blessedness in the life to come—“having promise” of the life that “now is and of that which is to come.” “Having promise” indicates that God Himself, by His immutable righteousness and inexhaustible goodness, was pleased to join to godliness—to life in the spirit of the Christian faith—both temporal prosperity and eternal blessedness. By “life” is meant not life as mere life, but the quality of life—a life that is desired, happy, and blessed, without which life is not life. If such is godliness, then the exercise in it must correspondingly be conducted with proportionally greater zeal, by as much as its fruit surpasses the fruit yielded by bodily exercise.

By “bodily training,” apart from the context, some—especially the ascetic Fathers—understand bodily ascetic labours and see in the Apostle’s words a definition of their relative value compared with spiritual labours. But in context, in the flow of the discourse, gymnastic exercises of the body are meant here. Holy Chrysostom says: “Some suppose that this is said of fasting. But this cannot be agreed to: fasting constitutes not a bodily but a spiritual exercise. For if it were a bodily exercise, it would nourish the body. But since it exhausts, thins, and desiccates the body, it does not constitute a bodily exercise. Therefore he is not speaking of this, but of bodily (gymnastic) exercises, which some practice even outside the time of contests and, like athletes, do everything, abstain from everything, bear heavy labour. But for what purpose, you ask, does he mention bodily (gymnastic) exercise here? In order to show by comparison the superiority of the spiritual labours (of godliness); for the former (bodily gymnastics), being joined to great labours, does not bring great benefit—nothing worth speaking of; whereas the latter (the labours of godliness) bring unfailing and abundant benefit. — The first kind of exercise brings no gain, but only a little benefit to the body. But the exercise in godliness bears fruit for the life to come as well: it brings comfort both here and there.” Explaining this latter point, blessed Theophylact adds: “and here also, he says, godliness provides for a person. For, not reproached by his conscience for anything evil, he also rejoices in spirit here, having sure promises of the good things to come; and there he will live the truly true life in very deed.” The first part of this explanation, however, he took from the same holy Chrysostom, in whom it is more fully set forth: “and here we abide in good hope. For one who knows of no transgression in himself and does good works rejoices even in the present life. Whereas a wicked person endures punishment not only there but even here—living perpetually in fear, not daring to look anyone in the face with boldness, trembling, paling, languishing. Are not the covetous and thieves such—uncertain about what they possess? Do not adulterers and murderers lead the most burdensome life, eyeing even the sun with distrust? Is this really life? It is not life, but rather the most grievous death.”

1 Tim. 4:9. This is a faithful saying and worthy of all acceptance.

“That is, this word is true and worthy of all receiving it as certain. What is this word? That godliness is profitable both here and there” (blessed Theophylact). “Since he mentioned the life to come—which is something unseen—he necessarily added the assurance that the word about this is faithful, as worthy of belief and adorned with truth. It befits the one who appoints the contest to encourage the contestants with the assurance that the rewards are reliable” (blessed Theodoret).

A second time in this Epistle the Apostle utters this assurance-formula: above, concerning the fact that the Lord Jesus Christ came into the world to save sinners (1 Tim. 1:15), and here concerning the fact that one must exercise in godliness—in life according to the spirit of the Christian faith—even more than wrestlers exercise in bodily gymnastics, since godliness has behind it the promise of temporal happiness and eternal blessedness. He does this in order to impress upon the minds and hearts of the readers of the Epistle the conviction that both faith in the coming of the Lord Jesus to save sinners and zealous exercise in godliness—in life according to the spirit of the Christian faith—are equally obligatory for the followers of Christ, and that only on the combination of both can the hope of salvation and the attainment of eternal blessedness stand firm. Inspired by this unshakeable hope, we also endure all things for the sake of Christ the Lord.

1 Tim. 4:10. For to this end we both labour and suffer reproach, because we have set our hope on the living God, who is the Saviour of all men, especially of those who believe.

The truthfulness of the promise and the certainty of receiving what is hoped for, the Apostle confirms by his own example (blessed Theodoret). That faith and life according to the faith bring eternal life—the conviction of this constitutes our strength. For the sake of what do we take upon ourselves such labours and give ourselves over to every reproach? For nothing other than the certainty of receiving eternal life as a reward. And on what does this certainty stand? On the fact that we have set our hope (ηλπικαμεν) on God—have become fully assured of the truth of His word and have placed ourselves entirely upon Him. This application suggests the thought that the Apostle wished to say something like this: the word of promise we heard from the mouth of God Himself; we became fully assured of Him and placed ourselves upon Him, that what was promised will unquestionably be fulfilled. Without this addition of thought, the example of the Apostles alone would not have been convincing. But when behind this example we see the face of the living God giving the promise, it—becoming the representative of the action of the word of the living God—proves to everyone the certainty of their hope with equal force, as if they themselves had heard the word from the mouth of the living God. Holy Paul not only here but in other places as well sets forth his assurance of the certainty of his hope—and it was for him a life-giving power in bearing apostolic labours. I run, he says, not toward something unknown; “I fight, not as one who beats the air” (not into the wind) (1 Cor. 9:26).

This is written to holy Timothy, who shared with the Apostle Paul all his labours and was undoubtedly filled with the same spirit of hope. Therefore “we” (“we labour, we have set our hope”)—here sounds like “you and I together.” And in their persons, of course, the thought is also drawn to all the Apostles and to all who labour in the proclamation of the Gospel. This is recalled to holy Timothy in order to evoke and restore the same spirit of hope that always animated him—saying as it were: be as you have always been. For holy Timothy now faced bearing alone the labours he had previously shared with holy Paul. Holy Chrysostom says: “Here the Apostle stirs up holy Timothy to endure dangers, lest he lose heart, having in God so powerful a Helper, and lest he need the assistance of others, but willingly bear all things with courage.”

God is called the living God to express that our hope is not ideal—not founded on the idea of God—but on the word of the living God who has in very deed accomplished and arranged everything needed for the reception of what is hoped for. We have seen the living God face to face and have known Him effectively, which is why we hope without wavering. Or else this word “living” is added because God, as the one who IS, can always fulfil what He has promised. People—even princes—exist today but not tomorrow. God, however, is ever living, that He may grant what He has promised. Blessed Theophylact writes: “here royal soldiers, after enduring many labours and dangers, often receive no fitting reward when the king happens to die in the meantime; but our King is ever living and will ever give His reward.”

God “is the Saviour of all men”—because He “desires all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4)—and not only desires all to be saved, but has also devised a wondrous way of salvation, open to all and always powerful to save everyone who wishes to make use of it. But why is He the Saviour “especially of those who believe?” Because God’s saving will, God’s saving power, and God’s saving arrangement (the economy of salvation) extend to all and are sufficient for the salvation of all; but in fact only the faithful are saved—that is, only those who have believed the good news and, after receiving grace, live in the spirit of the faith. So that God, who always desires and is always able to save all, is in actuality Saviour only of the faithful. Μαλιστα means also: precisely, exactly so. Therefore “especially of those who believe” may be rendered: precisely of those who believe. The particle “especially,” δε, is absent from the Greek. Holy Paul needed to add “precisely of those who believe” because he was writing about the hope of eternal life, of which the unbelieving cannot be partakers. “God here is the Saviour of all, but there not of all—only of those worthy to be saved” (Oecumenius). But here too God shows special care for the faithful as Saviour: for if this were not the case, those against whom all wage war would long since have been wiped from the face of the earth (Oecumenius). Holy Chrysostom says: “In what way, you ask, is God Saviour especially of those who believe? In that He shows great concern for the faithful. If He were not their Saviour, nothing would have prevented those against whom all wage war from perishing long ago.”

D) On the edification of the flock (1 Tim. 4:11–16)

Having indicated how to build oneself up, holy Paul gives holy Timothy lessons also on how to edify the flock. Two main points appear here: live exemplarily and teach zealously—attend to yourself and to your teaching; the rest is added as an inducement to zealous pastoral work (1 Tim. 4:11–16).

1 Tim. 4:11. Command and teach these things.

These words appear to be a conclusion of the preceding discourse; but it is better to take them as a transition to what follows, understanding them thus: not only nourish yourself with the words of faith and train yourself in godliness, in hope of eternal life, but also teach your flock the same things and charge them to act accordingly.

“These things”—“that is, to train oneself in godliness, to await rewards, to look to the One who appointed the contest” (blessed Theodoret).

“Command and teach”—these words may both be referred to the same thing, namely to teaching—teach, exhort, persuade—and understood such that the word “teach” denotes instruction while the word “command” denotes the authoritative directive of the shepherd. Such a distinction between these words is proposed by our commentators. Holy Chrysostom says: “In managing human affairs, sometimes instruction is needed and sometimes command. If therefore you were to issue commands where you should be teaching, you would be deserving of mockery. And conversely, if you began to teach where you needed to command, the same thing would happen to you. For example—that one should not be wicked (that one should not steal [cf. blessed Theophylact])—this should not be taught but commanded and forbidden with special force; so too it should be commanded that one should not hold to Jewish errors. But if you intend to speak about distributing one’s possessions, or about the keeping of virginity, or if you plan to discourse about faith—in such a case instruction becomes necessary. This is why holy Paul uses both of these expressions: ‘command and teach.’ — Likewise, if someone wears amulets (superstitiously, as a protection against evil) or something of the sort, and does so knowing that it is evil—in that case only a command is needed; if he does not know—instruction. — Do you see that a priest must both give commands and speak with authority, and not always teach?”

1 Tim. 4:12. Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity.

That is, edify your flock by your good character, good life, and good deeds, so that it may follow you despite your youth. “You wish, says the Apostle, that no one despise you when you give commands—then be a living law, show in yourself the advancement of the laws, let your life testify to your word” (blessed Theodoret). “Holy Timothy was young in years but in character a venerable elder. The Apostle exhorts him: remain such, so that your progress in everything may present a model of good works; so that in you, young as you are, there may be seen a discipline worthy of respect and admiration; so that your deeds may not reveal your age, and all may regard you not as a young man but as an elder; so that those older in years may blush for not showing themselves, like you, dignified in conduct and character, while those young may have a peer as their teacher. — Wondrous is this youth—most holy Timothy—when his example had power to bridle untrained youth and to rebuke an old age that did not preserve the dignity befitting it” (Ambrosiaster).

“Let no one despise,” μη καταφρονειτω,—let no one despise your youth, or you on account of your youth. Since one cannot compel people not to despise, the sense of the Apostle’s exhortation is this: do not bring yourself to the point where you are despised; do not give occasion for contempt and disrespect toward you. How to succeed in this, the following words show: “but be an example.” “Show a life adorned with good character, and your youth will not be despised but will on the contrary attract universal admiration” (blessed Theophylact). “As long as you lead a life befitting (your rank), no one will despise you for your age; on the contrary, everyone will only admire you the more” (holy Chrysostom).

There may also be this meaning here: on account of your awareness of your own youth, do not be silent and do not let pass without attention those occasions when you must speak, rebuke, correct, and act with authority; for if you allow this, those who are disorderly before your eyes will begin to misbehave, counting your authority as nothing. At that point it is no longer you, Timothy, but in your person the bishop—the apostolic authority entrusted to him to build up the holy Church—that will be despised. This can in no way be permitted. “A teacher must not be held in contempt” (holy Chrysostom). “A bishop, acting as a bishop, must speak and deliberate with authority” (Oecumenius). “Command what is proper with authority, and no one will despise you” (blessed Theophylact).

But how then is the bishop to show the gentleness enjoined upon him above (1 Tim. 3:3)? To this holy Chrysostom says: “Where then, you ask, is gentleness, if he is never to experience contempt? In matters that concern him personally, if subjected to contempt, let him bear it—for in this way his long-suffering will promote the success of his teaching; but in what concerns (the salvation of) others—no, for this would be not gentleness but indifference. When he takes revenge for wrongs done to himself, or for slander, or for intrigues—then he may rightly be accused. But when it concerns the salvation of others—then command and act with full authority. Here gentleness is not needed but authority, lest this prove ruinous for the community.”

“But be an example to the believers.” “In all things present yourself as an example of good works. That is, be yourself the prototype in life—appearing before others as a living law, a rule and norm of good life. For such a teacher must be” (holy Chrysostom).

“In word”—either the word of a teacher, that is, “in saying what a teacher ought to say. You see that a teacher must prepare the word, or have it prepared” (Oecumenius)—“so as to speak with ease” (blessed Theophylact)—“so as to enter into conversation without difficulty” (holy Chrysostom). Or in the ordinary word of daily intercourse—in conversations and discussions—so that both the content and the manner of speech may be edifying. In that case, what is recalled here is the same as what is said in another place to all: “Let no corrupt word proceed out of your mouth, but only what is” good for edification “…that it may impart grace to the hearers” (Eph. 4:29). This latter sense is closer to the flow of the discourse.

“In conduct,” εν αναστροφη,—in mutual intercourse, or in the manner of holding oneself in encounters and dealings with others—in accordance with the place, the time, the persons, and one’s own rank. The application of this is fitting in the ordering and relationships of everyday, civic, and ecclesiastical life—“in ordinary life and in the church order” (blessed Theophylact). The general rule here is: to meet everyone with respect toward them and readiness to do them every good in word and deed, not permitting any familiarity in conduct.

“In love”—embracing all as brothers and sisters (Oecumenius, blessed Theophylact). Love must breathe also in mutual intercourse; but there, one kind of conduct may appear loving without being so. Therefore the Apostle goes inward to the heart and there enthrones love as queen of all actions—love as feeling, so that from it loving deeds may flow. A shepherd, taking the flock into his hands, must receive all as his own blood-children and family—and care for all as for his own.

“In spirit”—“either in spiritual disposition, or in the gift of grace of the Holy Spirit” (Oecumenius, blessed Theophylact). In the first respect, what is required is to be detached from everything created and sensual, and to have one’s life hidden in God (Col. 3:3)—doing all things for His glory, according to His will, in His presence, with fear and reverence. In the second respect—“not to exalt oneself on account of the gift of grace of the Holy Spirit” (Oecumenius, blessed Theophylact), but rather to humble oneself, fearing that one may not prove as active and fruitful as would be fitting, given the gift received.

“In faith”—“right and unwavering, when one believes God even in what is (naturally) impossible” (Oecumenius, blessed Theophylact). There are two kinds of faith: right faith, which without any doubting thought receives everything revealed to us by God; and faith confident in God—that He will not abandon one who has given himself to Him and will lead him to the desired end of eternal blessedness, whatever his situation here on earth may be. The first faith reigns in the intellectual sphere; the second in active life. By means of the second come enlightenments, strengthening of moral energy, and deliverance from circumstances dangerous to the purity of heart and conscience. The height of it is the faith of which the Saviour speaks: “he who believes in Me, the works that I do he will do also” (Jn. 14:12). And again: “all things whatever you ask in prayer, believing, you will receive” (Matt. 21:22), or: “whatever things you ask when you pray, believe that you receive them, and you will have them” (Mk. 11:24).

“In purity,” εν αγνεια,—in blamelessness—“in virginal purity and chastity” (holy Chrysostom, Oecumenius, blessed Theophylact). Holy Timothy was a virgin in body. What is here instilled in him is only the virginity of the heart, which one may lack even with bodily virginity—when one is not indifferent to feminine beauty, though without lustful desires. One living in the spirit, as indicated in the word “in spirit,” must be detached from this as well—regarding all women as sisters—by which means all preference for any one of them for reasons other than her spiritual dignity, and attachment to her on account of her outward attractiveness alone, is removed.