Centered on 1 Timothy 4:13, this exposition explores how the ministry of reading, exhorting, and teaching the Word builds up the church and the lives of individual believers.
“Until I come, devote yourself to reading, exhortation, and teaching.”
1 Timothy 4:13
“How, then, can they call on the one in whom they have not believed? And how can they believe in the one of whom they have not heard? And how can they hear without someone to proclaim the message? And how can they proclaim it unless they are sent? As it is written, ‘How beautiful are the feet of those who bring good news!’”
Romans 10:14–15
First Timothy 4:13 contains a central exhortation in Paul’s letter to the young pastor Timothy. “Until I come, devote yourself to reading, exhortation, and teaching.” This is not merely a command to perform three tasks, but a command to remain in these three things and make them your way of life. The Greek word translated as “devote yourself” is epimenō (ἐπίμενε), meaning “to remain continually in” or “to give oneself wholly to.” Paul is not asking Timothy to fit these things in alongside other activities, but to stake his life on them.
By the time Paul wrote this letter, he had already endured repeated imprisonment and suffering. In 2 Timothy 4:13, writing his final letter from prison, he makes this request: “Bring the cloak I left with Carpus at Troas, and the books, especially those written on parchment.” What a man awaiting execution requested was clothing and books—above all, the Scriptures written on parchment. Read the Bible until its pages are worn thin. Even as you travel across the world, never let go of the Bible; it is your most essential nourishment. Paul’s final request is the starting point of this exposition.
The whole of 1 Timothy 4 addresses the theme of training in godliness. In 4:7, Paul says, “Train yourself in godliness,” and in 4:8 he adds, “Physical training has some value, but godliness is valuable in every way.” At the heart of this training in godliness are the three practices named in 4:13. Reading, exhorting, and teaching are training in godliness. Verses 15–16 then bring the argument to its conclusion: “Give yourself wholeheartedly to all these things, so that your growth may be evident to everyone. Watch your life and your teaching closely, and persevere in these things, for by doing so you will save both yourself and those who hear you.” The ministry of the Word saves both the minister and those who listen.
In the Greek text, each of these three words has a distinct meaning and function. They are not simply repetitive expressions; together they describe the complete process by which the Word enters a person’s life and takes root.
The act of reading Scripture aloud before a gathered audience. Because the early church existed before the age of printing, the public reading of Scripture in synagogue and church worship was the foundation of all ministry. The starting point is to make the Word heard.
Pastoral exhortation that connects the Word that has been read with everyday life. Paraklēsis shares its root with the title “Comforter,” used of the Holy Spirit. It means standing alongside others, encouraging them to walk together in the way of the Word, and helping them put it into practice.
Systematic instruction in doctrine. This goes beyond immediate application to establish the framework of faith. Just as deep roots characterize the good soil in the parable of the sower, didachē causes faith to take root deeply.
The three pillars follow an order. The Word must first be heard through reading, then connected with life through exhortation, and finally rooted deeply through teaching. This sequence cannot be bypassed. You cannot exhort others with a Word you have not read, nor can you establish through teaching a Word that has not been brought home through exhortation. The ministry of the Word is complete when all three pillars stand together.
| Pillar | Greek Term | Function | Place in Church Life |
|---|---|---|---|
| Reading | Anagnōsis | Making the Word heard — the foundation of kerygma (proclamation) | Corporate worship / Scripture reading |
| Exhortation | Paraklēsis | Connecting the Word with life — the language of koinonia (fellowship) | Small groups / Pastoral counseling |
| Teaching | Didachē | Establishing the Word as the framework of faith — the structure of didachē (instruction) | Bible study / Doctrinal instruction |
The three things Paul commanded Timothy to practice—reading, exhortation, and teaching— correspond precisely to the three functions of the church community.
Kerygma (proclamation) means reading and proclaiming the Word before the people. “How can they hear without someone to proclaim the message?” (Romans 10:14). The church’s first function is the proclamation of the Word. Without proclamation there is no hearing, and without hearing there is no faith. Romans 10:17 states, “Faith comes from hearing, and hearing through the word of Christ.” The foundation of this proclamation is reading—anagnōsis.
Koinonia (fellowship) is the sharing of the proclaimed Word through the life of the community. Paraklēsis, or exhortation, is the language of this koinonia. Fellowship means exhorting, encouraging, and comforting one another. Hebrews 10:25 says, “Do not give up meeting together, as some are in the habit of doing, but encourage one another, and all the more as you see the Day drawing near.” Without fellowship, the Word remains a private possession rather than becoming nourishment for the community.
Diakonia (service) is teaching flowing into the actions of daily life. Didachē, or teaching, is not merely the transmission of knowledge; it is training that enables such knowledge to be embodied in a life of service. The deacons—diakonos—in Acts 6 were representatives of this diakonia. When the Word is continually proclaimed (kerygma) and shared within the community (koinonia), it naturally leads to service (diakonia). The three pillars sustain these three functions.
Acts 6 records the first selection of deacons in church history. When a problem arose because the widows of the Greek-speaking Jews were being overlooked in the distribution of aid, the apostles decided to appoint deacons so that they could devote themselves to the ministry of the Word—proskartereō, “to remain steadfastly devoted.” There was one essential qualification for a deacon: to be a person “of good reputation, full of the Holy Spirit and wisdom” (Acts 6:3). Such people had to be deeply immersed in the Word and prayer.
Among these deacons, Stephen was exceptional. His name comes from the Greek Stephanos (Στέφανος), meaning “crown.” He was a deacon, a behind-the-scenes minister serving through the administration of financial resources. Yet Acts 6:10 says, “They could not withstand the wisdom and the Spirit with which Stephen spoke.” Even the many priests and experts in the law in Jerusalem—those whose profession centered on the Word— could not prevail against Stephen in the Word. The principle is that the depth of one’s grounding in the Word, rather than one’s office or position, determines the depth of one’s usefulness.
“Stephen, full of grace and power, performed great wonders and signs among the people.”
Acts 6:8
Stephen became the first martyr in Christian history. Saul, later known as Paul, witnessed how Stephen’s face remained peaceful even as he was being stoned to death (Acts 7:58–8:1). Later, during his three years of meditation in the Arabian desert, this was the first scene Paul recalled (Galatians 1:17–18). The martyrdom of Stephen, a man deeply rooted in the Word, gave rise to Paul, and Paul commanded Timothy, “Devote yourself to reading, exhortation, and teaching.” In this way, the lineage of the ministry of the Word continued.
Stephen’s example shows that the ministry of the Word is not limited to pastors or other ministers. Deacons serve behind the scenes in support of mission on the front lines. Their work may not be conspicuous, but it is indispensable. Yet, as Stephen demonstrated, those who serve behind the scenes must also grow deep in the Word. The Macedonian believers in 2 Corinthians 8–9 emptied themselves in giving, even amid extreme poverty. They were moved not by emotion or a sense of obligation, but by their understanding, gained through the Word, of Christ’s kenosis—his self-emptying. The Word changes lives. This is the ultimate purpose of the ministry of reading, exhortation, and teaching.
Romans 10:14–15 traces backward the chain through which salvation comes about.
| Order | The Chain of Salvation | Scripture |
|---|---|---|
| ① | Someone must be sent | Romans 10:15 — “Unless they are sent” |
| ② | Someone must proclaim the message | Romans 10:14 — “How can they hear without someone to proclaim the message?” |
| ③ | People must hear | Romans 10:14 — “How can they believe in the one of whom they have not heard?” |
| ④ | People must believe | Romans 10:14 — “How can they call on the one in whom they have not believed?” |
| ⑤ | People must call on the Lord | Romans 10:13 — “Everyone who calls on the name of the Lord will be saved.” |
This chain begins with the footsteps of those who are sent. What makes those footsteps possible is the ministry of reading, exhortation, and teaching. “How beautiful are the feet of those who bring good news!” (Romans 10:15). Why are their feet beautiful? Because if those feet do not move, the entire chain of salvation comes to a halt.
The parable of the sower in Matthew 13 expresses this chain in different language. “Who can hear without someone to proclaim the message?” (Romans 10:14). Without a sower, no field can bear fruit. The sower must have seed in hand. That seed is the Word stored up through the ministry of reading, exhortation, and teaching.
One of the clearest demonstrations of the effect of reading, exhorting, and teaching the Word is the scene on the road to Emmaus in Luke 24. The two disciples had witnessed Jesus’ crucifixion and death—Observation— but were walking in despair because they could not understand its meaning—Interpretation. Then the risen Jesus walked alongside them and explained the Scriptures. This was their response:
“They said to one another, ‘Were not our hearts burning within us while he spoke to us on the road and opened the Scriptures to us?’”
Luke 24:32
These disciples had observed the events but lacked an interpretation. Application took place when the Lord opened the Scriptures and explained their meaning. Here we see exhortation—paraklēsis—in action. If reading the Word is observation, exhortation helps with interpretation, and teaching roots that interpretation deeply enough for it to be applied in life. OIA is another name for the three pillars of reading, exhortation, and teaching.
Second Timothy is Paul’s final letter, written from a Roman prison. He knew that his martyrdom was near. “I am already being poured out like a drink offering, and the time of my departure is at hand” (2 Timothy 4:6). Yet even then, Paul had a request for Timothy.
“When you come, bring the cloak I left with Carpus at Troas, and the books, especially those written on parchment.”
2 Timothy 4:13
The cloak was needed because of the cold. But his request for the books—above all, those written on parchment, that is, copies of the Scriptures— expressed his determination to read the Word until his final moment. The most urgent request of a man awaiting execution was for the Scriptures.
This is a living illustration of the command to “devote yourself.” Such devotion is not something practiced only when circumstances are favorable. It means never ceasing to read, exhort, and teach the Word, even in prison and even in the face of death. Never letting go of the Bible, even while traveling across the world—this is the principle Paul embodied in his own life.
There are epistles that Paul used as the foundation for systematic teaching—didachē. Five epistles bring together the doctrines of the gospel: Romans, 1 Corinthians, 2 Corinthians, Galatians, and Hebrews. By studying these five books deeply, one can grasp the entire framework of Christian doctrine. The doctrines of sin, salvation, Christ, the Holy Spirit, and the last things are brought together in these five books. The ministry of reading, exhortation, and teaching remains steadfast when it rests on this framework.
John 16:13 says, “When the Spirit of truth comes, he will guide you into all truth.” The one who leads the ministry of reading, exhortation, and teaching is not a human being, but the Holy Spirit. Human beings can only read and convey the Word; the one who enables people to understand it is the Holy Spirit. John 14:26 says, “The Helper, the Holy Spirit, whom the Father will send in my name, will teach you all things and bring to your remembrance everything I have said to you.” The Holy Spirit brings the Word to mind. For that to happen, the Word must first be within us. This is why reading comes first.
John 1:14 says, “The Word became flesh and dwelt among us.” Jesus Christ himself is the Word—Logos (Λόγος). Reading, exhorting, and teaching are not merely ways of conveying information; they are acts of conveying the living Christ. This is why the ministry of the Word differs fundamentally from other forms of education. The hearts of the disciples on the road to Emmaus burned not because they had acquired information, but because the living Lord had revealed himself to them in the Word.
Romans 10:17 says, “Faith comes from hearing, and hearing through the word of Christ.” Salvation begins with hearing. Such hearing necessarily presupposes someone’s act of reading and proclaiming the Word. The command to Timothy to read, exhort, and teach is not merely a set of ministry guidelines; it is a commission to continue the chain of salvation. To “devote yourself” means not to let this chain of salvation come to a halt.
Stephen was a deacon, but because he had grown deep in the Word, he became a martyr, and his martyrdom shaped Paul. Paul established the church’s theological framework because he requested the parchments even in prison, and that legacy continued through Timothy. Timothy built up the church in Ephesus because he received the command, “Devote yourself to reading, exhortation, and teaching.” This is how the lineage of the ministry of the Word unfolds.
History is not made by prominent positions or lofty offices. Those who grow deep in the Word make history. People who never cease reading, exhorting, and teaching give birth to the next generation.
“By doing so you will save both yourself and those who hear you.”
1 Timothy 4:16
The ministry of the Word saves both the minister and those who listen. This is why we must devote ourselves to reading, exhortation, and teaching. Open your Bible today.