the apostasy: The Greek noun a·po·sta·siʹa, used here, comes from a verb that literally means “to stand away from.” The noun has the sense of “desertion; abandonment; rebellion.” Thus, it denotes more than a mere falling away because of spiritual weakness or doubt. (See study note on Ac 21:21.) In classical Greek, the noun was used to refer to political defection or rebellion. In this context, Paul uses the word “apostasy” with regard to a religious defection that would develop before “the day of Jehovah.” (2Th 2:2) He means a willful abandonment of true worship and the service of God.​—See Glossary, “Apostasy.”

the inspired word: Lit., “the spirit.” The Greek word pneuʹma occurs twice in this verse. It is often translated “spirit,” but it has other meanings as well, depending on the context. (See Glossary, “Spirit.”) Here the term is rendered “the inspired word” because it refers to an expression inspired by God’s holy spirit.​—See study note on misleading inspired statements in this verse.

some will fall away from the faith: Paul foretells that some professing to be Christians will abandon the divine teachings contained in the Scriptures and will leave the true worship of God. The Greek verb here rendered “fall away from” literally means “to stand away from” and can also be rendered “to withdraw; to renounce; to draw away.” (Ac 19:9; 2Ti 2:19; Heb 3:12) It is related to a noun rendered “apostasy.”​—See study note on 2Th 2:3.

misleading inspired statements: Lit., “misleading spirits.” Here the plural form of the Greek word pneuʹma (spirit) refers to statements from people who falsely claim to have knowledge from a divine source or to be inspired by God. Since these statements are described as “misleading” and they are connected with “teachings of demons,” they actually come from Satan and the demons. (Joh 8:44; 1Jo 4:1-6; Re 16:13, 14) Those wicked angels use “men who speak lies” to promote false teachings. (1Ti 4:2; 2Co 11:14, 15) Any Christian who chooses to pay attention to such lies would be in danger of falling away from the faith.​—Compare study note on 2Th 2:2.

by an inspired statement: Or “by a spirit.” (See Glossary, “Spirit.”) The Greek word pneuʹma (often rendered “spirit”) is sometimes used in connection with a means of communication. For example, in this verse it appears along with “a spoken message” and “a letter.” In other verses, this Greek word is rendered “inspired statement(s)” (1Ti 4:1; 1Jo 4:1, 2, 3, 6) and “inspired expression(s)” (Re 16:13, 14).​—Compare study note on 1Co 12:10.

Having gone past all moral sense: The expression renders a Greek word that literally means “having ceased to feel pain.” It is here used figuratively in the sense that someone is ethically or morally insensitive. Such a person has ceased to feel any pangs of conscience or any accountability to God.​—1Ti 4:2.

conscience is seared as with a branding iron: In Paul’s day, as a sign of a person’s ownership, a branding iron might be used to burn a mark into the skin of livestock. As a result, the burned flesh of the animal would form scar tissue and become insensitive. Paul here uses a form of the Greek word kau·ste·ri·aʹzo·mai (lit., “to be branded with a red-hot iron”), perhaps to show that when a person persistently does what is wrong, his conscience becomes insensitive. He no longer feels reluctant to do what is bad; nor does he feel guilty after he does it. (Compare study note on Eph 4:19.) Some scholars suggest a different meaning, namely, that the consciences of persistent wrongdoers are figuratively branded, or marked, to indicate that the wrongdoers are owned by Satan and the demons.

Cephas: One of the names of the apostle Peter. (See study notes on Mt 10:2; 1Co 1:12.) Cephas is here referred to as a married man. As shown in the Gospel accounts, his mother-in-law lived in his home, which he shared with his brother Andrew. (Mt 8:14; Mr 1:29-31; see study note on Lu 4:38.) This verse shows that Cephas’ wife at times accompanied him when he carried out his ministry. The wives of other apostles and of Jesus’ half brothers also accompanied their husbands.

misleading inspired statements: Lit., “misleading spirits.” Here the plural form of the Greek word pneuʹma (spirit) refers to statements from people who falsely claim to have knowledge from a divine source or to be inspired by God. Since these statements are described as “misleading” and they are connected with “teachings of demons,” they actually come from Satan and the demons. (Joh 8:44; 1Jo 4:1-6; Re 16:13, 14) Those wicked angels use “men who speak lies” to promote false teachings. (1Ti 4:2; 2Co 11:14, 15) Any Christian who chooses to pay attention to such lies would be in danger of falling away from the faith.​—Compare study note on 2Th 2:2.

They forbid marriage: This apostate teaching cleverly distorted and misapplied genuine Christian teachings. Jesus did recommend a life of singleness, calling it a gift. (Mt 19:10-12) And Paul was inspired to discuss the advantages of remaining unmarried so as to serve Jehovah with fewer distractions. (1Co 7:32-35) However, neither Jesus nor Paul forbade marriage. On the contrary, Jesus confirmed Jehovah’s original standard for marriage. (Mt 19:3-6, 8) Paul acknowledged that marriage was sometimes advisable and that it was honorable and worthy of protection. (1Co 7:2, 9, 28, 36; Heb 13:4) He noted that some of the apostles were married. (1Co 9:5 and study note) He also gave inspired counsel to husbands and wives on how to fulfill their God-given roles. (Eph 5:28-33) So Paul here exposes the doctrine of enforced celibacy for what it is​—one of the “teachings of demons.”​—1Ti 4:1.

command people to abstain from foods: In the Mosaic Law, Jehovah commanded the nation of Israel to abstain from foods that he designated as unclean. (Le 11:4-7) But the death of Christ Jesus was “the end of the Law,” so it was no longer in force when Paul wrote this letter, about 61-64 C.E. (Ro 10:4; Col 2:14) Over a decade earlier, the governing body in Jerusalem had outlined the only remaining restrictions regarding food: It must be properly drained of blood, and it must not be eaten as an offering to idols. (Ac 15:28, 29; compare Ac 10:10-16.) Although Christians were free to fast or to abstain from certain foods (Mt 6:16-18), such actions were not necessary for salvation (Ro 14:5, 6; Heb 13:9). So Paul here forcefully shows that any who commanded Christians “to abstain from foods” had rejected accurate knowledge and were instead promoting “teachings of demons.”​—1Ti 4:1 and study note.

it is sanctified through God’s word: Christians rightly view all food as sanctified, or holy, because they are not under the dietary restrictions of the Mosaic Law. (See study note on 1Ti 4:3.) When Jehovah declares a thing clean, it is clean. For example, the apostle Peter was told in a vision: “Stop calling defiled the things God has cleansed.”​—Ac 10:10-15.

prayer over it: Food is sanctified not only by God’s “word” but also by prayer. The one praying acknowledges that God is the Provider and accepts food as a gift from Him. So a Christian may eat it, confident that doing so does not defile him in God’s eyes.​—Ge 1:29; 9:3; Mt 14:19; Lu 9:16.

command people to abstain from foods: In the Mosaic Law, Jehovah commanded the nation of Israel to abstain from foods that he designated as unclean. (Le 11:4-7) But the death of Christ Jesus was “the end of the Law,” so it was no longer in force when Paul wrote this letter, about 61-64 C.E. (Ro 10:4; Col 2:14) Over a decade earlier, the governing body in Jerusalem had outlined the only remaining restrictions regarding food: It must be properly drained of blood, and it must not be eaten as an offering to idols. (Ac 15:28, 29; compare Ac 10:10-16.) Although Christians were free to fast or to abstain from certain foods (Mt 6:16-18), such actions were not necessary for salvation (Ro 14:5, 6; Heb 13:9). So Paul here forcefully shows that any who commanded Christians “to abstain from foods” had rejected accurate knowledge and were instead promoting “teachings of demons.”​—1Ti 4:1 and study note.

minister of Christ Jesus: See study note on 1Co 3:5.

nourished: Paul uses a Greek word that literally refers to feeding and training a child. “From infancy,” Timothy had figuratively been nourished with “the holy writings.” (2Ti 3:14-17) As a Christian, Timothy was nourished with the words of the faith, or the body of Christian teachings. In this letter, Paul encourages him to continue nourishing himself to build up his own faith. (1Ti 4:16) Timothy, an overseer and a shepherd in the Christian congregation, would thus be able to build up and protect others spiritually.​—1Ti 1:3-7, 18; 4:1.

Ministers: Or “Servants.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. (See study note on Mt 20:26.) At Ro 15:8, the term is used to describe Jesus. (See study note.) In this verse (1Co 3:5), Paul describes himself and Apollos as ministers, or servants, who helped the Corinthians to become believers. Their ministry, like the ministry of all baptized Christians, involved filling the spiritual needs of other humans.​—Lu 4:16-21.

the sacred secret of this godly devotion: This is the only place in the Scriptures where these two expressions, “sacred secret” and “godly devotion,” occur together. (See study notes on Mt 13:11; 1Ti 4:7.) Paul here focuses on this sacred secret: Could any human live a life of perfect godly devotion? When Adam selfishly rebelled against Jehovah in Eden, he failed in that regard. So the question was full of meaning for his descendants. For some 4,000 years, the answer was a mystery, or a secret. No imperfect descendant of Adam and Eve could keep perfect integrity. (Ps 51:5; Ec 7:20; Ro 3:23) But Jesus, a perfect man like Adam, showed godly devotion in every thought, word, and action, even under the most severe tests. (Heb 4:15; see study note on 1Co 15:45.) His personal attachment to Jehovah was based on unselfish and heartfelt love. By setting a perfect example of godly devotion, Jesus provided the answer to this sacred secret for all time.

irreverent false stories: The “false stories” (an expression rendered from the Greek word myʹthos) circulating in Paul’s day were “irreverent,” or profane. They violated God’s holy standards and were contrary to sacred, wholesome truths. (1Ti 6:20; 2Ti 1:13) These false stories were products of the imagination and were contrary to fact; thus, they were worthless.​—See study note on 1Ti 1:4.

like those told by old women: For this phrase, Paul uses a Greek word that apparently became part of a common proverbial expression conveying the idea of “silly; absurd.” However, Paul’s words recorded in the next chapter show that he was not prejudiced toward older ones, including women. There he instructs Timothy to treat them as beloved family members.​—1Ti 5:1, 2.

train yourself: From verse 7 through verse 10, Paul uses several terms from the world of athletics to illustrate his points. (See study notes on 1Ti 4:8, 10.) The Greek word here rendered “train yourself” is gy·mnaʹzo, which was often used of the rigorous training of athletes who competed in various games or contests. Such training required much self-discipline, hard work, and determination. (See the study note on 1Co 9:25.) Using the word in a figurative sense, Paul highlights the effort that is needed to cultivate the quality of godly devotion.

godly devotion: The Greek word (eu·seʹbei·a) conveys the idea of profound reverence and awe for God that a Christian expresses by serving God loyally and obeying him fully. The word is broad in meaning; it also suggests the kind of loyal love for or personal attachment to God that moves a person to seek to do what pleases Him. One lexicon thus summarizes the overall idea as “to live as God would have us live.” Paul also shows that godly devotion is not an inborn trait. Thus, he urges Timothy to work hard, training as an athlete would, to strengthen this quality in himself. Earlier in the letter, Paul reminded Timothy that Jesus Christ set the greatest example of godly devotion.​—See study note on 1Ti 3:16.

exercises self-control: While preparing to compete in a contest, athletes used self-restraint. Many restricted their diet, and some abstained from wine. Historian Pausanias wrote that training for the Olympic Games lasted for ten months, and it is assumed that training for other major games lasted for a similar length of time.

working hard and exerting ourselves: Doubly emphasizing his point, Paul brings together two Greek words that are similar in meaning. (Compare Col 1:29.) The first, rendered “working hard,” may refer to labor or toil that is wearying or exhausting. (Lu 5:5; 2Ti 2:6) The second, rendered “exerting ourselves,” may focus more on the intensity of the effort, the striving and straining involved.​—See study note on Lu 13:24.

training: Or “exercise.” Paul here continues the athletic metaphor he introduced in the preceding verse, where he used the Greek verb gy·mnaʹzo, literally meaning “to train (as an athlete).” (See study note on 1Ti 4:7.) Here he uses the noun gy·mna·siʹa, which refers to the training of the physical body. In Paul’s day, a place where athletes trained was called a gymnasium (Greek, gy·mnaʹsi·on). Such places were well-known, as they were important centers of community life in various cities of the Roman Empire. In that culture, some placed a high value on physical training. Others, however, viewed this type of training as inappropriate or useless. Under inspiration, Paul provides a balanced viewpoint. He acknowledges that physical training is beneficial for a little​—that is, has some temporary value​—but he stresses that training “with godly devotion as [one’s] aim” brings much greater benefits.​—1Ti 4:7.

false stories: At 2Ti 4:4, Paul contrasts “false stories” with “the truth.” One lexicon defines the Greek word myʹthos, here rendered “false stories,” as “legend, fable . . . fiction, myth.” In the Christian Greek Scriptures, the word is always used in the negative sense. Paul may have had in mind fanciful legends that promoted religious lies or some sensational rumors. (Tit 1:14; 2Pe 1:16; see study note on 1Ti 4:7.) He instructs Christians not to pay attention to, or occupy themselves with, such false stories. These offered no real benefit and could turn the minds of the Christians away from the truth found in God’s Word.​—2Ti 1:13.

train yourself: From verse 7 through verse 10, Paul uses several terms from the world of athletics to illustrate his points. (See study notes on 1Ti 4:8, 10.) The Greek word here rendered “train yourself” is gy·mnaʹzo, which was often used of the rigorous training of athletes who competed in various games or contests. Such training required much self-discipline, hard work, and determination. (See the study note on 1Co 9:25.) Using the word in a figurative sense, Paul highlights the effort that is needed to cultivate the quality of godly devotion.

training: Or “exercise.” Paul here continues the athletic metaphor he introduced in the preceding verse, where he used the Greek verb gy·mnaʹzo, literally meaning “to train (as an athlete).” (See study note on 1Ti 4:7.) Here he uses the noun gy·mna·siʹa, which refers to the training of the physical body. In Paul’s day, a place where athletes trained was called a gymnasium (Greek, gy·mnaʹsi·on). Such places were well-known, as they were important centers of community life in various cities of the Roman Empire. In that culture, some placed a high value on physical training. Others, however, viewed this type of training as inappropriate or useless. Under inspiration, Paul provides a balanced viewpoint. He acknowledges that physical training is beneficial for a little​—that is, has some temporary value​—but he stresses that training “with godly devotion as [one’s] aim” brings much greater benefits.​—1Ti 4:7.

godly devotion: For a discussion of the expression “godly devotion,” see study note on 1Ti 4:7; see also study note on 1Ti 2:2.

beneficial for all things: Paul here shows that godly devotion brings far greater benefits than does physical training. (See study note on training in this verse.) He knew from experience that his godly devotion was “beneficial for all things” in “the life now.” For instance, because of his godly devotion, Paul held firmly to “the accurate knowledge of the truth.” (Tit 1:1, 2) So he never fell victim to the lies, misleading inspired statements, and irreverent false stories that he warns Timothy about in this passage. (1Ti 4:1, 2, 7) Further, Jehovah helped Paul to remain strong despite weakness, joyful despite hardships, and loving despite mistreatment. (2Co 6:12; 12:10, 15; Php 4:13; Col 1:24) And because Paul maintained his godly devotion, his hope for “the life that is to come” remained sure. He rejoiced in his hope of reigning in heaven with Christ. Even when he later faced death by execution, he found delight in his hope for the eternal life ahead of him.​—2Ti 2:12; 4:6-8.

godly devotion: The Greek term used here (eu·seʹbei·a) refers to reverence and deep respect for God. (For a discussion of the Greek expression rendered “godly devotion,” see study note on 1Ti 4:7.) The same Greek word is sometimes used in the Septuagint. For example, it occurs at Isa 11:2 and 33:6, where the Hebrew text uses “the fear of Jehovah,” an expression that likewise refers to deep respect for Jehovah God. When 1Ti 2:2 was translated into Syriac (the Peshitta) in the fifth century C.E., this Greek term was rendered “reverence for God,” explicitly including the word for “God.” Similarly, some later translations of the Christian Greek Scriptures into Hebrew have rendered eu·seʹbei·a “fear of Jehovah” in this verse and others where it appears. (1Ti 3:16; 4:7, 8; 6:3, 6, 11) However, the New World Bible Translation Committee decided that there was not sufficient support for using the divine name in the main text of this verse.​—See App. C, where the reasons for restoring the divine name in other verses are discussed; compare study note on Ro 10:12.

godly devotion: The Greek word (eu·seʹbei·a) conveys the idea of profound reverence and awe for God that a Christian expresses by serving God loyally and obeying him fully. The word is broad in meaning; it also suggests the kind of loyal love for or personal attachment to God that moves a person to seek to do what pleases Him. One lexicon thus summarizes the overall idea as “to live as God would have us live.” Paul also shows that godly devotion is not an inborn trait. Thus, he urges Timothy to work hard, training as an athlete would, to strengthen this quality in himself. Earlier in the letter, Paul reminded Timothy that Jesus Christ set the greatest example of godly devotion.​—See study note on 1Ti 3:16.

God our Savior: In Paul’s first letter to Timothy and in his letter to Titus, the term “Savior” is used six times with reference to Jehovah God (here and at 1Ti 2:3; 4:10; Tit 1:3; 2:10; 3:4) compared to only twice in the rest of the Christian Greek Scriptures (Lu 1:47; Jude 25). In the Hebrew Scriptures, Jehovah is often described as the Savior of his people, Israel. (Ps 106:8, 10, 21; Isa 43:3, 11; 45:15, 21; Jer 14:8) Since Jesus is the one through whom Jehovah saves mankind from sin and death, Jesus too is referred to as “Savior.” (Ac 5:31; 2Ti 1:10) He is also called “the Chief Agent of . . . salvation.” (Heb 2:10) The name Jesus, given to God’s Son by angelic direction, means “Jehovah Is Salvation” because, said the angel, “he will save his people from their sins.” (Mt 1:21 and study note) So Jesus’ very name emphasizes that Jehovah is the Source of the salvation that is accomplished through Jesus. Therefore, both the Father and the Son are spoken of as being a Savior. (Tit 2:11-13; 3:4-6) Both the Hebrew and the Greek (in the Septuagint) terms for “savior” are also used of humans who were raised up as “saviors to rescue” God’s people from their enemies.​—Ne 9:27; Jg 3:9, 15.

working hard and exerting ourselves: Doubly emphasizing his point, Paul brings together two Greek words that are similar in meaning. (Compare Col 1:29.) The first, rendered “working hard,” may refer to labor or toil that is wearying or exhausting. (Lu 5:5; 2Ti 2:6) The second, rendered “exerting ourselves,” may focus more on the intensity of the effort, the striving and straining involved.​—See study note on Lu 13:24.

we have rested our hope on a living God: Paul calls Jehovah “a living God,” one who is infinitely superior to lifeless idol gods worshipped in his day. (Ac 14:15; 1Co 12:2; 1Th 1:9; see study note on 1Ti 3:15.) As a living God, Jehovah has the power to reward his faithful ones for their earnest efforts in his service. (2Ch 16:9; Jer 32:19; 1Pe 3:12; 1Jo 3:22) He promises to grant them salvation and endless life. (Ro 2:6, 7; 1Ti 1:16; Tit 1:2) Paul and other Christians felt motivated to work hard and exert themselves because they knew that their hope was anchored in such a living and powerful God.

a Savior: See study note on 1Ti 1:1.

all sorts of men: See study note on 1Ti 2:4.

especially of faithful ones: In this context, the expression “faithful ones” refers to those who have acquired faith in the living God and who stick to him. (Ac 14:22; 1Th 3:5 and study note, 7) God is “a Savior of all sorts of men” in that he provided the ransom, opening to all humans the way to salvation. However, only those who keep exercising faith in Jesus and serving God loyally will be saved.​—Joh 3:16, 36; 1Ti 6:12.

faithfulness: The Greek word used here (piʹstis) can be rendered by such terms as “faith” (Mt 8:10; Ro 1:17; 1Th 3:2, 10), “faithfulness” (Mt 23:23), and “trustworthiness” (Tit 2:10). In this context (1Th 3:5-7), piʹstis indicates that the Thessalonian Christians were remaining firm and sticking to their faith despite adversity. It thus highlights their “faithfulness,” or loyalty, to God when they were under trial. Their example of faithfulness encouraged Paul, Silvanus, and Timothy, who were experiencing “distress and tribulation.”​—1Th 3:7.

all sorts of people: While the Greek expression used here may more literally be translated “all people,” the rendering “all sorts of people” is appropriate because of the context. (For other examples, see study notes on Joh 12:32; Ac 2:17.) God wants all people “to attain to repentance” (2Pe 3:9), so he impartially offers salvation to everyone, regardless of their gender, ethnic background, financial status, or social position. (Mt 28:19, 20; Ac 10:34, 35; 17:30) However, the Scriptures clearly indicate that many people will reject God’s invitation and will not be saved. (Mt 7:13, 21; Joh 3:16, 36; 2Th 1:9) So the rendering “all sorts of people” is in harmony with those verses. A similar rendering is also appropriate in the preceding verses, where Paul urges fellow Christians to pray “concerning all sorts of men, concerning kings and all those who are in high positions.”​—1Ti 2:1, 2.

the living God: This descriptive phrase was often used in the Hebrew Scriptures. (De 5:26; 1Sa 17:26, 36; Isa 37:4, 17) In this context, it contrasts Jehovah, “the living God,” with the lifeless idols worshipped by pagans in Ephesus and elsewhere. Paul may also have used this phrase to remind Christians of the superiority of their worship.

Exert yourselves vigorously: Or “Keep on struggling.” Jesus’ admonition emphasizes the need for taking whole-souled action in order to get in through the narrow door. For this context, various reference works have suggested such renderings as “Exert maximum effort; Make every effort.” The Greek verb a·go·niʹzo·mai is related to the Greek noun a·gonʹ, which was often used to refer to athletic contests. At Heb 12:1, this noun is used figuratively for the Christian “race” for life. It is also used in the more general sense of a “struggle” (Php 1:30; Col 2:1) or a “fight” (1Ti 6:12; 2Ti 4:7). Forms of the Greek verb used at Lu 13:24 are rendered “competing in a contest” (1Co 9:25), “exerting [oneself]” (Col 1:29; 4:12; 1Ti 4:10), and “fight” (1Ti 6:12). Because the background of this expression is connected with competition in the athletic games, some have suggested that the effort Jesus encouraged may be compared to an athlete’s exerting himself vigorously with all his power to win the prize, straining every nerve, as it were.

your youth: At this time, Timothy may have been in his 30’s, and he had received training from the apostle Paul for over a decade. Paul himself was probably of a similar age when he first appeared in the Bible record. At Ac 7:58, Luke calls Saul (Paul) “a young man,” using a Greek word related to the word for “youth” that occurs here at 1Ti 4:12. Also, in the Septuagint, the Greek term rendered “youth” was sometimes used of married adults. (Pr 5:18; Mal 2:14, 15; LXX) In Greco-Roman society, even men in their 30’s were sometimes considered relatively young and lacking maturity. Timothy was likely younger than some of the men he had to counsel or to appoint as elders, so he may have been somewhat hesitant to assert his authority. (1Ti 1:3; 4:3-6, 11; 5:1, 19-22) Paul’s words “never let anyone look down on your youth” surely bolstered Timothy’s confidence.

become an example to the faithful ones: Paul here clarifies just how Timothy was to apply the counsel “never let anyone look down on your youth.” Timothy was not to dominate the brothers, wielding his God-given authority with a heavy hand; nor was he to insist that others respect him. Paul himself did not act that way. (See study note on 2Co 1:24.) Rather, Paul urges Timothy to continue developing a more effective tool, that of setting a good example. Paul next mentions five areas in which Timothy could serve as an example to “the faithful ones”: by his speech, his conduct, his chasteness and by showing such qualities as love and faith. Faithful ones who observed his example would be moved to become better Christians themselves.​—Heb 13:7, 17.

in chasteness: Or “in purity.”​—See study note on 1Ti 5:2.

with all chasteness: Or “with all purity.” The Greek word rendered “chasteness” may refer to purity in conduct (sexual or otherwise), in thought, and in motive. (1Ti 4:12; see study note on Php 4:8.) Timothy was to treat younger Christian women as he would his own fleshly sisters. With them, as in all his dealings with fellow believers, he had to remain completely chaste, that is, pure or clean in thought, word, and action.​—Job 31:1.

Not that we are the masters over your faith: Paul was confident that as faithful Christians, his brothers wanted to do what was right. It was their faith that made them steadfast, not Paul or any other human. The Greek verb rendered “are the masters over” (ky·ri·euʹo) can have the nuance of domineering others or being overbearing. In fact, Peter used a related term when he urged elders not to be “lording it over those who are God’s inheritance.” (1Pe 5:2, 3) Paul appreciated that any authority he had as an apostle did not give him license to exercise it in a domineering way. Furthermore, in stating we are fellow workers for your joy, Paul showed that he viewed himself and his companions, not as superiors, but as servants who were doing all they could to help the Corinthians worship Jehovah with rejoicing.

encouragement: Or “exhortation.” The Greek noun pa·raʹkle·sis, literally “a calling to one’s side,” often conveys the meaning “encouragement” (Ac 13:15; Php 2:1) or “comfort” (Ro 15:4; 2Co 1:3, 4; 2Th 2:16). As the alternative rendering indicates, this term and the related verb pa·ra·ka·leʹo, used in this verse, can also convey the idea of “exhortation,” and it is in some contexts rendered that way in the main text. (1Th 2:3; 1Ti 4:13; Heb 12:5) The fact that these Greek terms can convey all three meanings​—exhortation, comfort, and encouragement​—would indicate that a Christian should never exhort someone in a harsh or unkind way.

stood up to read: Scholars note that this is the earliest known description of a synagogue service. According to Jewish tradition, the service usually began with private prayers as the congregants entered the building, after which the words of De 6:4-9 and 11:13-21 were recited. Public prayers followed, after which a portion of the Pentateuch was read aloud according to a schedule. Ac 15:21 states that in the first century C.E., such reading was done “on every Sabbath.” The next portion of the service, which seems to be the focus of this verse, was a reading from the prophets along with a lesson based on the reading. The reader customarily stood, and he may have had some freedom to choose his prophetic passage.​—See study note on Ac 13:15.

continue applying yourself: Or “give your full attention.” Timothy was an experienced minister and overseer. (Php 2:20-22; 1Th 3:2) Even so, Paul here encourages him to give special attention to public reading, exhortation, and teaching. To do this, Timothy would no doubt have to study carefully and prepare thoroughly. The Greek verb is in the present tense, which suggests that Timothy would need to keep on, or continue, putting thought and effort into these aspects of his ministry.

public reading: The practice of reading the Scriptures out loud was an important part of worship in Jewish synagogues, and the same practice became a feature of Christian meetings. (Lu 4:16 and study note; Ac 13:15 and study note) When Christians gathered, they read passages from the Hebrew Scriptures and, in time, from writings that came to be part of the Christian Greek Scriptures. Also, responsible brothers sent letters that were to be read to the congregations. (Ac 15:22, 23, 30, 31; 16:4, 5; Col 4:16; 1Th 5:27; Re 1:3) Someone had to read this material out loud because few people in the audience would have had written copies; some may even have been illiterate. Those who read publicly had to prepare well in order to read skillfully, putting meaning into the text. (Compare Ne 8:8.) These readers faced an additional challenge because the Greek manuscripts then in use did not have spaces between the words and contained little or no punctuation. For such reasons, Timothy surely valued Paul’s counsel about public reading and shared it with others.

exhortation: Or “encouragement.” While exhortation involves stirring others to action, the Greek word used here also includes the idea of giving encouragement and comfort. Just as Timothy needed to prepare carefully for public reading and teaching, he needed to devote thought and effort to consoling and encouraging his brothers.​—See study notes on Ro 12:8; Php 2:1.

encouragement . . . consolation: Paul here uses two Greek nouns that have a similar meaning. The word rendered “encouragement” (pa·raʹkle·sis) is broad in meaning. It can be rendered “encouragement,” as here and elsewhere (Ac 13:15; Heb 6:18), “exhortation” (1Th 2:3; 1Ti 4:13; Heb 12:5), or “comfort” (Ro 15:4; 2Co 1:3, 4; 2Th 2:16). (See study note on Ro 12:8.) The other Greek word (pa·ra·myʹthi·on), rendered “consolation,” comes from a Greek verb meaning “to console; to cheer up” or “to speak to someone in a positive, benevolent way.” (Compare study note on 1Co 14:3.) Paul seems to suggest that if the Philippians encourage and console one another, they will strengthen the bond of unity in the congregation.​—Php 2:2.

the public reading of the Law and the Prophets: In the first century C.E., this public reading was done “on every Sabbath.” (Ac 15:21) One feature of synagogue worship was the reciting of the Shema, or what amounted to the Jewish confession of faith. (De 6:4-9; 11:13-21) The Shema received its name from the first word of the first scripture used, “Listen [Shemaʽʹ], O Israel: Jehovah our God is one Jehovah.” (De 6:4) The most important part of the service was the reading of the Torah, or Pentateuch. In many synagogues, the entire Law was scheduled to be read in the course of one year; in others, the program took three years. Portions of the Prophets were also read and explained. At the conclusion of the public reading, a discourse was given. It was after the public reading in the synagogue in Pisidian Antioch that Paul was invited to speak words of encouragement to those assembled.​—See study note on Lu 4:16.

Do not neglect the gift in you: Paul refers to a gift that Jehovah gave to Timothy by means of holy spirit. Apparently, this gift involved Timothy’s special role or responsibility among God’s people. He likely received the gift when Paul visited Lystra during his second missionary journey. At the time, “a prophecy” was made about Timothy’s future assignments. Timothy later became a traveling overseer. He was also assigned to remain for some time in Ephesus as an overseer. (1Ti 1:3) Paul knew, though, that a gift unused is a gift wasted. So in urging Timothy not to neglect, or be unconcerned about, the gift he had been given, Paul reminded him that it was truly precious. He wanted Timothy to keep cherishing his gift by carrying out his work with energy and zeal.​—See also 2Ti 1:6 and study note.

through a prophecy: This may refer to one of the prophecies made about Timothy when Paul visited Lystra during his second missionary journey. These prophecies apparently focused on Timothy’s future role in the Christian congregation. (See study note on 1Ti 1:18.) Thus it was made clear that Jehovah’s spirit was directing the course that Timothy would take in his ministry. In response, the elders in Lystra readily agreed to set Timothy apart for special service and send him along with Paul.​—Ac 16:1-5.

the body of elders: Paul here uses the Greek word pre·sby·teʹri·on to refer to a group of elders. It is related to the word often rendered “elder.” (See Glossary, “Elder; Older man.”) At Lu 22:66 (see study note) and Ac 22:5 (see study note), the term pre·sby·teʹri·on is rendered “assembly of elders,” likely referring to the Jewish Sanhedrin. Apparently, this Greek term was also used to refer to those taking the lead in individual Jewish communities scattered throughout the Roman Empire. This verse shows that Christians were using the same term when referring to the group of responsible men, or “elders,” in each congregation. Other scriptures confirm that the congregations commonly had more than one elder.​—See study notes on Ac 14:23; 20:17; Php 1:1.

laid their hands on you: See study note on Ac 6:6.

they laid their hands on them: In the Hebrew Scriptures, the laying on of hands was done either to a person or to an animal and had a variety of meanings. (Ge 48:14; Le 16:21; 24:14) In connection with humans, it was usually a gesture to indicate that the person was being recognized in a special way or designated for a special purpose. (Nu 8:10) For example, Moses laid his hand on Joshua as a way to acknowledge him as Moses’ successor. As a result, Joshua became “full of the spirit of wisdom” and was able to lead Israel properly. (De 34:9) In the account recorded here at Ac 6:6, the apostles laid their hands on the men whom they appointed to positions of responsibility. The apostles did so only after praying about the matter, showing that they wanted God’s guidance. Later, the members of a body of congregation elders appointed Timothy to a special position of service by laying their hands on him. (1Ti 4:14) Timothy too was authorized to appoint others by laying his hands on them, but only after he had carefully considered their qualifications.​—1Ti 5:22.

overseers: Paul here uses the plural form of the Greek word for “overseer” (e·piʹsko·pos) when referring to those taking the lead in the congregation in Philippi. (Compare Ac 20:28.) Elsewhere he mentions that a “body of elders” appointed Timothy to a special assignment. (1Ti 4:14) Since Paul does not single out any one individual in those congregations as the overseer, it is evident that there was more than one overseer. This provides insight into the way first-century congregations were arranged. The terms “overseers” and “elders” are used interchangeably in the Christian Greek Scriptures, showing that they refer to the same position. (Ac 20:17, 28; Tit 1:5, 7; compare 1Pe 5:1, 2.) The number of those serving as overseers in a congregation depended on how many men were qualified to serve as “elders,” or spiritually mature men, in that congregation.​—Ac 14:23; see study notes on Ac 20:17, 28.

elders: Lit., “older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation. Spiritually older, or mature, men shared the responsibility of leadership and administration in the cities of the ancient nation of Israel. Likewise, spiritually older, or mature, men served in the different Christian congregations in the first century C.E. This account about Paul meeting with the elders from Ephesus clearly shows that there was more than one elder in that congregation. The number of elders in each congregation depended on the number who qualified as spiritually mature men. (1Ti 3:1-7; Tit 1:5-8) When Paul wrote his first letter to Timothy, who likely lived in Ephesus at the time, he mentioned “the body of elders.”​—1Ti 1:3; 4:14.

elders: Lit., “older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation, although the term sometimes refers to physically older men. (See study note on Mt 16:21.) Just as older, mature men shared the responsibility of leadership and administration in communities of the ancient nation of Israel, so spiritually mature men served in the Christian congregations in the first century C.E. (1Ti 3:1-7; Tit 1:5-9) Although Paul and Barnabas were “sent out by the holy spirit” on this missionary journey, they still prayed and fasted when making appointments. Then they “entrusted [these elders] to Jehovah.” (Ac 13:1-4; 14:23) In addition to Paul and Barnabas, Titus and apparently also Timothy are described as taking part in appointing men as “elders” in the congregations. (Tit 1:5; 1Ti 5:22) There is no record of congregations independently making such appointments. The first-century congregations apparently had a number of elders who served together as a “body of elders.”​—1Ti 4:14; Php 1:1.

assembly of elders: Or “council (body) of elders.” The Greek word pre·sby·teʹri·on used here is related to the term pre·sbyʹte·ros (lit., “older man”), which in the Bible refers primarily to those who hold a position of authority and responsibility in a community or a nation. Although the term sometimes refers to physical age (as at Lu 15:25 and Ac 2:17), it is not limited to those who are elderly. The expression “assembly of elders” here apparently refers to the Sanhedrin, the Jewish high court in Jerusalem, which was made up of the chief priests, the scribes, and the elders. These three groups are often mentioned together.​—Mt 16:21; 27:41; Mr 8:31; 11:27; 14:43, 53; 15:1; Lu 9:22; 20:1; see study note on Lu 22:66.

assembly of elders: Or “council (body) of elders.” The Greek word pre·sby·teʹri·on used here is related to the term pre·sbyʹte·ros (lit., “older man”), which in the Bible primarily refers to those who hold a position of authority and responsibility in a community or a nation. Although the term sometimes refers to physical age (as at Lu 15:25 and Ac 2:17), it is not limited to those who are elderly. The expression “assembly of elders” here evidently refers to the Sanhedrin, the Jewish high court in Jerusalem, which was made up of the chief priests, the scribes, and the elders. These three groups are often mentioned together.​—Mt 16:21; 27:41; Mr 8:31; 11:27; 14:43, 53; 15:1; Lu 9:22; 20:1; see Glossary, “Elder; Older man,” and study note on their Sanhedrin hall in this verse.

in harmony with the prophecies that were made about you: Paul reminds Timothy of the prophecies that had been made about him and apparently about his future role in the congregation. These prophecies were made through the operation of God’s spirit. (See study note on 1Ti 4:14.) They seem to have included the authorization for Timothy’s assignment, since Paul says that by these, that is, the prophecies, Timothy could wage spiritual warfare against false teachers.

the gift of God: As he did in his preceding letter, Paul writes of a gift that Timothy received in the past. (See study note on 1Ti 4:14.) There are some differences between the two accounts, however. Paul here mentions that he was the one laying his hands on Timothy. He does not mention the body of elders; nor does Paul refer to a prophecy, as he did in the earlier letter. Thus, it is not known whether he refers to the same occasion or to another one. In any case, the gift that Paul here mentions seems to involve a gift of holy spirit​—the imparting to Timothy of some special ability that helped him to fulfill his assignment.

Ponder over: Or “Meditate on.” Paul here emphasizes the importance of meditation. These things may refer to Paul’s counsel in the preceding verses about Timothy’s conduct, ministry, and teaching (1Ti 4:12-14), or they may refer to the letter as a whole. The Hebrew Scriptures likewise highlight how important it is for servants of Jehovah to think deeply about their actions and their relationship with God. (Ps 1:2 and ftn.; 63:6; 77:12; 143:5) For example, at Jos 1:8, Jehovah tells Joshua regarding the “book of the Law”: “You must read it in an undertone [or, “meditate on it,” ftn.] day and night.” The Hebrew verb used in that verse includes the idea of reading at a pace that allows for deep reflection. In that verse, the Greek Septuagint uses the same verb that Paul uses here at 1Ti 4:15. Like Joshua, Timothy needed to continue to meditate on the Scriptures daily in order to keep growing spiritually and become more effective in his assignment.

be absorbed in them: Lit., “be in them.” This expression conveys the idea of being immersed in an activity. Regarding this, one reference work says: “The mind is to be as immersed in these pursuits as the body in the air it breathes.”

so that your advancement may be plainly seen by all people: Paul wants Timothy to continue to make spiritual progress in the ways he has just described. Those who saw Timothy’s advancement would be motivated by his example, and their confidence in him would increase. (1Ti 4:12-16) His motive would be, not to promote himself or to impress others, but to help the congregation.​—Ro 12:3; 1Co 4:7; 13:4.

Pay constant attention to yourself: Paul cares deeply about Timothy’s spiritual welfare and wants him to be on guard against anything that could cause him to lose out on everlasting life. Similarly, when Paul met with the elders from Ephesus some years earlier, he exhorted them: “Pay attention to yourselves.” He thus emphasized the need for overseers to keep themselves spiritually strong and to avoid self-reliance.​—Ac 20:17, 28 and study note.

Persevere in these things: In a powerful way, Paul concludes his counsel to Timothy on being “a fine minister of Christ Jesus.” (1Ti 4:6-16) In verses 15 and 16, Paul points out four specific actions he wants Timothy to continue to take: “Ponder over . . . be absorbed . . . pay constant attention . . . persevere.” One reference work comments on Paul’s fatherly advice to Timothy: “These two verses . . . express perhaps the most intensely personal note in the epistle [or, letter].”

Pay attention to: Or “Keep watch over.” The sheep in Jehovah’s flock are dear to him because he purchased them with the precious “blood of his own Son.” Jehovah could not have paid a higher price. Humble overseers, therefore, keep watch over the welfare of each member of the flock, bearing in mind how much Jehovah loves his sheep.​—1Pe 5:1-3.