A faithful saying and worthy of all acceptation.
πιστος ο λογος και πασης αποδοχης αξιος
13 Church Fathers comment on this verse
That is, this saying is true and worthy for all to receive as certain. What saying is this? That piety is profitable both here and there. Everywhere in the epistle the Apostle points to this, not needing to prove it, but simply proclaiming it, for the word was addressed to Timothy.
In the Lord's very humility there is a wondrous remedy for healing: one baptized, while This One healed. For if Christ is the Savior of all men, especially of believers, and this is a faithful apostolic judgment, since Christ is the Savior of all men, then let no one say, "I have no need of a Savior." Whoever says this does not humble himself. As though he were his own physician, he perishes in his sickness.
As in the Apostle one Father is named, who is the Savior of all men, especially of believers, no one will say on the basis of these words that the Son does not save believers, or that the salvation of those who receive it occurs without the Spirit. On the contrary, the God of all is the Savior of all. Yet since the Son accomplishes salvation by the grace of the Spirit, there are all the more not three Saviors named in Scripture, even though salvation is confessed to be from the Holy Trinity.
Since he mentioned the future life, which is something unseen, he necessarily called the word concerning it "faithful." It is worthy of faith, being adorned with truth. Yet it is also praiseworthy. For the Judge of the contest must bestow rewards upon the contestants. Then the Apostle presents himself as an example.
The word concerning piety is true and worthy of faith.
Following Christ the Teacher, who is the Savior of all men, especially of believers, we must say that there are two ways: one of life, and the other of death. These ways have no likeness to each other. On the contrary, they are very different, or better, they exist wholly apart. The natural way is the way of life. The way introduced from without is the way of death, not the death that exists according to God's thought, but the death that comes from the enemy's malice (cf. Wis 1:13; Wis 2:24).
"This is a faithful saying and worthy of all acceptance" means that this word is true and worthy for every man gladly to believe what it teaches.
Paul said this, "This is a faithful saying," three times in his First Epistle to Timothy. When he said it the first time, he immediately showed what the saying was: "This is a faithful saying, that Christ Jesus came into the world to save sinners" (1 Tim 1:15).
Likewise, when he said it the second time, he immediately showed what this faithful saying was: "This is a faithful saying: if anyone desires the episcopate, he desires a good work" (1 Tim 3:1).
But when he said for the third time, "This is a faithful saying," he did not immediately add what this saying was. From this arises a doubt about which saying he is speaking here.
Before this he said, "Piety is profitable for all things, having promise of the life that now is and of that which is to come" (1 Tim 4:8). After this he also said, "because we have hoped in the living God" (1 Tim 4:10).
From this it is clear that here "This is a faithful saying" refers both to the preceding and to the following statement. See Chrysostom, Theodoret, Oecumenius, and Theophylact.
Many assert that it refers to the preceding statement, and this is more reliable. For after the preceding statement he immediately added to it, "This is a faithful saying." The following statement does not immediately come after this.
The faithful saying is interrupted by the insertion, "For to this end we both labor and suffer reproach" (1 Tim 4:10).
Therefore the meaning of his words is this: "Piety is profitable for all things, having promise of the life that now is and of that which is to come." This word which I speak is "faithful and worthy of all acceptance."
“Child Timothy, this saying is faithful and worthy of all acceptance. For to this end we both labor and suffer reproach, because we have hoped in the living God, who is the Savior of all men, especially of those who believe.”
Thus the Apostle Paul writes in confirmation of the truth just explained. He had said: “Piety is profitable for all things, having the promise of the life that now is and of that which is to come” (v. 8). Or: “Piety is profitable for all things, since it has the promise of the present and future life.”
That is, true happiness in both the present life and the future life belongs to piety. How can this be, someone may think? Many suppose that, in order to become pious, a man must renounce the happiness of the present life.
Whoever thinks that piety deprives one of the happiness of the present life understands happiness perversely. He does not understand his true needs or his purpose in this life.
True happiness belongs to piety even here on earth. The pious man is devoted to works of piety and grows day by day in the spiritual life. He enjoys the true peace of conscience.
He joyfully lifts his eyes to the heavenly Father, to the invisible God. Amid all the difficult and sorrowful circumstances of life, he always places his hopes in God. In Him he finds rest, awaiting eternal life and heavenly blessings according to His promise.
What happiness on earth can be higher than this? Compared with this state of the pious man, what are all forms of outward happiness? They appear and disappear like a shadow or like pleasant phantoms.
Moreover, by God’s blessing, what is necessary for outward life is also given to the pious. The Lord and Savior teaches this: “Seek first the Kingdom of God and His righteousness, and all these things shall be added to you,” meaning food, clothing, and the rest of what is necessary (Mt 6:25-33).
Confirming this teaching, the Apostle says further: “This saying is faithful and worthy of all acceptance. For to this end we both labor and suffer reproach, because we have hoped in the living God, who is the Savior of all men, especially of those who believe.”
The saying, or teaching, that piety has the promise, or true happiness, of the present and future life is “faithful and worthy of all acceptance.” We must always keep this truth in memory with undoubting assurance. It is the source of Christian virtues.
Forgetfulness of it, on the contrary, becomes the source of vices. Whoever does not think of God, and today and tomorrow seeks only outward goods and thirsts only for sensual pleasures, usually becomes a slave of sin and various vices.
But whoever always stands in reverence before God and seeks his highest good in Him will not carelessly abandon himself to distraction and vice. His heart strives toward the place where his treasure is, that is, toward God.
The Apostle Paul proves this to Saint Timothy by the example of himself and the other Apostles, or of all true followers of Christ.
“For to this end we both labor and suffer reproach, because we have hoped in the living God.” The Apostle speaks as though saying this. Do you wish to see in practice the truth that piety has the promise, or happiness, of the present and future life?
Look at us, or at all who faithfully serve God. What moves them to labors and ascetic struggles? Why do they endure reproaches and every sorrow? What helps us courageously overcome all the difficulties and sorrows of apostolic service?
We labor and good-heartedly endure reproaches, sorrows, and sufferings because we have hoped in the living God. Piety makes us courageous and magnanimous. It gives us joy, peace, and happiness amid labors and insults. Piety consoles and strengthens us with the sweet hope of the future blessed life.
“Because we have hoped in the living God.” This hope in the living God is the foundation of true happiness in the present life. It is also the foundation of unshaken hope for receiving blessed life in the endless age to come.
We are firm and constant in labors, peaceful amid all insults and injuries, and happy amid all visible misfortunes. This is because we hope not in men, nor in swiftly passing earthly goods, but in the source and giver of every good, God.
He is unchanging and eternal. He lives and gives life to all now, and He will live and bestow life through boundless eternity. Hope in Him is sure, consoling, and life-giving.
“Who is the Savior of all men, especially of those who believe.” God “wills all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4). Through the mouth of the prophet, God says: “I do not desire the death of the sinner, but that he should turn from his way and that his soul should live” (Ezek 18:32).
And Jesus Christ accomplished salvation on earth for the whole human race. In Him, as righteous Symeon says, the heavenly Father prepared salvation “before the face of all peoples, a light for revelation to the Gentiles,” for the enlightenment of the nations (Lk 2:31-32).
Jesus Christ Himself says: “God so loved the world that He gave His Only-begotten Son, that whoever believes in Him should not perish but have eternal life” (Jn 3:16).
Yet what, by God’s boundless goodness, is appointed for all and offered to all, and to which all are called, is actually received only by the faithful. These are those who believe in Jesus Christ and remain constantly, to the end of life, in the right faith.
So the Lord said in the Revelation: “Be faithful unto death, and I will give you the crown of life” (Rev 2:10).
The faithful followers of Christ, hoping in the living God, find in Him the source of peace, joy, and magnanimity amid severe trials. They find firmness in the struggles of piety and virtue, and unshaken hope for receiving eternal blessedness.
But whoever does not have living faith, or does not remain constantly in this faith, cannot share in these blessings. Without such faith, according to the Apostle’s word, “it is impossible to please God” (Heb 11:6).
Therefore the Apostle says: “Who is the Savior of all men, especially of those who believe.”
Brethren, let us repeat the words of the Apostle: “Piety is profitable for all things, having the promise of the life that now is and of that which is to come.” Let us firmly keep this apostolic teaching in memory as “faithful and worthy of all acceptance.”
Whoever seeks happiness outside piety wishes to build a house on sand. It will soon be shaken by the assault of the waves of life’s inconstancy, and soon be destroyed by the stream of time.
This saying (see 1 Tim 4:8), since it was spoken from spiritual experience, is faithful. It is worthy to be received as a beginning from which the Christian may ascend to ineffable good things, setting ascents in his heart.
Here the philological meaning of the word "to train" or "to exercise" in the Greek text is worthy of notice. It gives the idea of gymnastics, γύμνασον, that is, of those bodily exercises that give a man flexibility, dexterity, and strength.
The Apostle uses this word of piety, clearly with the thought of impressing upon Timothy that piety is not given to a man all at once and by itself. It is acquired by zealous and strenuous exercises, as bodily strength is acquired by gymnastics.
This word explains why the Apostle suddenly goes on to speak of the slight profit of bodily training, and what he understands by it.
Since it would be strange to suppose that Timothy was an excessive lover of gymnastics, who needed to be told of its slight usefulness, some think that the Apostle Paul is suggesting to Timothy the slight usefulness of outward and bodily ascetic labors alone.
Such labors would include fasts, withdrawal from marriage, and the like. But as St. Chrysostom rightly observes, all this is not merely bodily ascetic labor. To a far greater degree, it can be spiritual ascetic labor.
The context of the discourse clarifies everything. It shows that the holy Apostle Paul intended only to carry through to the end his comparison of pious exercises with bodily gymnastics.
By this comparison he impresses upon Timothy that all his effort must be directed toward acquiring the great fruits of piety. For such great efforts are sometimes spent on bodily gymnastics, which is comparatively of little use.
Its fruits are only temporal and bodily, whereas piety is profitable for all things, having promise of the present and future life.
For the sake of obtaining these promises, the Apostle continues, both I and the other Apostles, and all true Christians, labor and endure various reproaches. This is what you, Timothy, and all pastors must preach and teach (1 Tim 4:9-12).
In assuring the immutability of the promises for believers who abide in piety, the Apostle for a second time utters what is almost an oath-like word. Then he brings himself forward as a witness.
He had labored much and endured much in hope of the future recompense of the eternal God, for the sake of the Savior's merits. These are appropriated by the Spirit to those who believe in God as Savior.
"Since the Apostle mentioned the future life," says blessed Theodoret, "and it is something invisible, he necessarily added an assurance that the word concerning this is faithful.
The one who appoints the contest must encourage the athletes by assuring them of the faithfulness of the rewards. The Apostle confirms the truthfulness of the promise and the certainty of receiving what is hoped for by his own example."
According to the explanation of St. John Chrysostom, "Here the Apostle urges St. Timothy to endure dangers, so that he may not lose heart, since he has in God so powerful a helper.
He should not need the assistance of others, but should willingly endure everything with courage."
"But how, you ask, is God the Savior especially of the faithful? In that He shows great care for the faithful. If He were not their Savior, nothing would have prevented those against whom all are waging war from perishing long ago."
He must avoid Gnostic and every other kind of teaching which the Apostle, according to its content, defines as profane (βέβηλους), and according to its form as old-womanish and absurd (γραώδεις) fables.
Piety is the sphere in which Timothy must constantly struggle. For if even physical exercises, gymnastics, bring a man some benefit, then piety is useful in every respect.
In it lies the pledge of a happy and peaceful life on earth, since only a pious Christian can be the best citizen and father of a family. In it also lies the pledge of blessed life in heaven.
This is most certain for the apostles. Otherwise they would not have labored so much in planting true piety.
That is, this word is true and worthy for all to receive as unquestionable. What word is this? That piety is useful both here and there (blessed Theophylact).
"Since he mentioned the future life, and it is something invisible, he necessarily added an assurance that the word concerning this is faithful, as worthy of faith and adorned with truth.
The one who appoints the contest must encourage the athletes by assuring them of the faithfulness of the rewards" (blessed Theodoret).
For the second time in this Epistle, the Apostle utters this assuring expression. Earlier it concerned the fact that the Lord Jesus Christ came into the world to save sinners (see 1 Tim 1:15).
Here it concerns the fact that one must exercise oneself in piety, or in life according to the spirit of Christ's faith, more than wrestlers exercise in bodily gymnastics.
For piety has with 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 this conviction: faith in the coming of the Lord Jesus for the salvation of sinners, and zealous exercise in piety, are equally obligatory for Christ's followers.
By piety he means life according to the spirit of Christ's faith. Only on the union of both can the hope of salvation and the reception of eternal blessedness stand firm.
Animated by this immovability of hope, we also endure everything for Christ the Lord.
Passages read together with this verse.
Greek text, 7 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS