1 TIMOTHY

In This Section:

1 TIMOTHY 4:1, 1 TIMOTHY 4:7-8, 1 TIMOTHY 4:16 ACTS 14:21-23

1 TIMOTHY 4:1, 1 TIMOTHY 4:7-8, 1 TIMOTHY 4:16 ACTS 14:21-23

In this section of this chapter that deals with 1 Timothy, three different passages that are interpreted according to the NEST are dealt with in an ongoing analyzation. The reason for handling the three this way has to do with the importance of the considerations brought out with Paul's concern concerning "the faith," and the all important flow of thought in Paul's context. Therefore, this whole section is meant be read as one comprehensive analyzation involving all three sections of 1 Timothy 4. (Acts 14:21-23 is also dealt with, as there is no chapter in this book which deals specifically with Acts)

Before entering into exegeting passages out of 1 Timothy that are improperly interpreted according to the NEST philosophy, we must recognize some foundational facts concerning an expression that Paul likes using throughout 1 Timothy. The expression is, the faith. Paul uses this expression differently than the expressions, a faith, or your faith, or by faith, and so forth. Paul uses the term, the faith with a specific meaning in mind, and we need to get what he means. Usually, when Paul and the apostles use the phrase the faith, they are using it to indicate the realm of practice, and beliefs of Christianity. Much of the time they are referring to the realm of Christian doctrine. Sometimes they are referring to the whole realm of authentic Christianity in general. The context where the phrase is used, is what helps us determine the exact meaning. Looking at the scriptures, we see many examples of this dynamic usage. In Acts 6, "the faith" is used in reference to the truth and doctrine of Christianity where Luke (the writer of Acts) also calls it "the word of God," saying,

"The word of God kept on spreading; and the number of the students continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith." (Acts 6:7)

Here, we see that the priests became obedient to "the faith," which is described as the word of God that kept spreading. Notice that Luke is not emphasizing that they were obedient from faith. The important point is what they were obedient "to" something. What they were obedient to, is "the faith." The faith here as the "word of God," is the various doctrines found in Christianity according to the gospel of the New Covenant. Another place this is demonstrated in the Acts chronicles is in Acts 14:21-23,

"21 After they had preached the gospel to that city and had made many students, they returned to Lystra and to Iconium and to Antioch, 22 strengthening the souls of the students, encouraging them to continue in the faith, and saying, 'Through many tribulations we must enter the kingdom of God.'" (Acts 14:21-23)

The apostles had traveled through cities where Christian students were residing, and as they went, they felt a need to strengthen the souls of the students because of many tribulations that are necessary to go through in the entrance to the kingdom of God. The primary area that the students of the faith are encouraged, is "to continue in the faith." The students are to continue as students who learn and put into practice all the various doctrines and precepts of Christianity. They are to do this even as they experience the persecution that was so rampant in the Acts context. The tribulations are to be expected. Nobody said that following the promised Messiah-king was going to be an easy life. The opposite is true. It is through many tribulations, persecutions, (sometimes martyrdom) that the students of Lystra, Iconium, and Antioch will enter the New Covenant kingdom of God. In Galatians, we see the word of God, as preached in the doctrines of Christianity, where Paul says,

"but only, they kept hearing, 'He who once persecuted us is now preaching the faith ...'" (Galatians 1:23)

We see in Galatians 1:23, that "the faith" is what is preached. The faith is what is taught. Jude references the faith in this same way, saying,

"while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the set apart ones." (Jude 1:3)

"The faith" which was once for all handed down, is the established word of God as preached in the doctrines of Christianity according to the New Covenant. Accordingly, whenever we read of a reference to "the faith," in the New Covenant scriptures, we must consider which aspect of the reference is being addressed. This is the way it is with the 1 Timothy epistle under study in this chapter. For example, we see a demonstration of this in 1 Timothy 6:20; Paul says,

"20 O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called 'knowledge'--21 which some have professed and thus gone astray from the faith ..." (1 Timothy 6:20)

In the above instance, we notice that straying from "the faith," is to be getting into worldly and empty chatter and the arguments of falsely asserted "knowledge," and then professing it. This false knowledge is the opposite of "the faith" which is the true knowledge. Non-Christians follow after worldly and empty chatter and false knowledge, but they do it as a matter of their lost nature, which means that they are in a continuous state of straying away from the faith, as we see in 1 Corinthians 2:14,

"But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised." (1 Corinthians 2:14)

The principle of 1 Corinthians 2:14 explains why unsaved people will typically stare at a Christian as if the Christian is from another planet when the things of the faith have been shared. This is the inherent problem of the unsaved, but we must recognize that Christians can have their own set of problems when it comes to the faith. Thought the saved person's problem is not as serious as failing to grasp the gospel as one who is spiritually lost, the problem is still no less a problem. For example, Christians are given the ability to understand the things of the Spirit, but Christians, are still able to stray away from the spiritual wisdom, full counsel, and true arguments of various aspects of knowledge of the faith. Saved people do this all the time. Saved people profess wrong doctrines, like for example the Not Eternally Saved Theory. Christians will profess other wrong doctrines too; for example the wrong doctrine that God will always heal you and make you rich. King James Onlyist doctrines are also wrong doctrines that Christians believe. Keeping the Old Covenant dietary laws, is another example. These things are falsely called knowledge, and uttering them as if they are fact, is, in reality, paramount to empty chatter. Nevertheless, sincere saved people believe these things. Though wrong, such saved people are born again; they are once saved in eternal spiritual salvation. Such people, unfortunately, happen to believe in empty things that have little to do with the faith that was handed down by the apostles.

With the background concerning the biblical usage of the phrase, "the faith" in mind, we see Paul's establishing language as he pens his introductory comments. As we go through this, we need to keep in mind the distinction between personal faith as in trust, and belief on one hand, and "the faith" on the other hand. Paul says at the beginning of the epistle,

"To Timothy, my true child in the faith:" (1 Timothy 1:1)

"The faith" here is the sphere of Christianity. Paul continues and he directs Timothy to teach people not to get into doctrines that have nothing to do with the faith, saying,

"... remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, 4 nor to pay attention to myths and endless genealogies, which give rise to mere speculation ..." (1 Timothy 1:3-4)

Men are teaching things that are not of the faith, and so we see how the tone of the letter starts out. Weird teachings concerning the faith are popping up, and they are muddying the faith that was once delivered to the set apart ones. Paul wants it to stop, and he wants Timothy to be a stopper of the problem. Paul goes on, and he wants to let Timothy know the goal of our teaching and instruction. He says,

"But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith." (1 Timothy 1:5)

The discipline goal is to instruct people to love, and to have a good conscience, which means a good consciousness with good knowing rather than a bad conscience with a bad knowing; and finally another goal of the teaching is an authentic, sincere (not fake) faith, as in an honest trust and belief. From there, Paul explains that the doctrines of the faith have been tainted by certain people. Paul says,

"6 For some men, straying from these things, have turned aside to fruitless discussion, 7 wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions." (1 Timothy 1:6-7)

Then Paul comes into verses 18 through 19, and he says,

"18 This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you fight the good fight, 19 holding faith and a good conscience which some having rejected, concerning the faith have suffered shipwreck," (1 Timothy 1:18-19)

MORE ON THE KEY

Some people have not been holding a sincere faith and a good conscience that Paul mentioned back in verse 5. Timothy is being encouraged to fight the good fight, holding faith (not to be confused with "the" faith) and a good conscience concerning "the faith," and so concerning "the faith," which is the sphere of true Christian doctrine, some have suffered shipwreck. We must notice that in 1 Timothy 1:18-19 above, Paul expresses the distinction between, "a sincere faith," (cf. 1:5), which is "holding faith" (cf. 1:19), from "the faith" (cf. 1:1; 1:19). We need to keep this important and consistent distinction in mind from Paul's introductory comments. It can not be overly stressed concerning how having faith, is a different type of statement, and concept than the statement and concept of "the faith" here in this epistle. This distinction is the key to properly understanding the sentences that are misinterpreted according to the NEST; which are coming. Entering into chapter 3, Paul says that the initial requirement for deacons is assumed already to be that they must have faith in Christ as Lord and Savior. Paul is going to reference the conscience again, and this is where we are going to see more of a connection to various doctrines, rules, and practices of Christianity. It is with the initial requirement for a deacon to already be saved that Paul goes on to say,

"but holding to the mystery of the faith with a clear [pure] conscience." 1 Timothy 3:9

Deacons must have the right, good, clear, conscience, but that other part that Paul writes, seems like really strange language if we are not familiar with it. Paul speaks of "the mystery of the faith." The mystery of the faith is what a deacon's clear conscience is supposed to be holding. To find out what this mystery is that the deacons need to be holding, we recognize that scripture helps interpret scripture very well by explaining that the mystery of the faith, is "Christ in you the hope of glory;" Paul says,

"... the mystery which has been hidden from the past ages and generations, but has now been manifested to His set apart ones, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory." (Colossians 1:27)

This is a foundational doctrine of "the faith," and deacons must uphold it with a clear conscience. The mystery of the faith, is Messiah in you, the hope of glory. The mystery is expressed this way, where Christ is in the believer, and it is expressed where the believer is in Christ, (cf. Romans 12:5; 16:7; 1 Corinthians 1:2; 2 Corinthians 5:17; Galatians 1:22, etc.) Paul continues to reference "the faith" in this way in a couple more sentences in 1 Timothy 3:13; Paul says,

"For those who have served well as deacons obtain for themselves a high standing and great boldness in the faith which [NKJV; also see NET footnote] is in Christ Jesus." (1 Timothy 3:13)

"The faith" that deacons are to have bold confidence concerning, is in the realm of being in Christ Jesus. It is the Christian truths and precepts that the deacons already believe, in Christ Jesus. Now, that we have this initial foundation in place concerning the term, "the faith," and the contextual flow of the term's usage, we can analyze the the first passage that is wrongly interpreted according to the NEST; 1 Timothy 4:1, where Paul declares,

"1 But the Spirit explicitly says that in later times some will depart from the faith, paying attention to deceitful spirits and doctrines of demons," (1 Timothy 4:1)

According to the typical NEST interpretation, it is suggested that since Paul says that in later times some will depart from "the faith" by paying attention to deceitful spirits and doctrines of demons, then Paul must be talking about born again Christians losing their spiritual salvation.

The NEST is wrong. Let us look at the passage and see what Paul is really saying that the Spirit explicitly says,

"1 But the Spirit explicitly says that in later times some will depart from the faith, paying attention to deceitful spirits and doctrines of demons, 2 by means of the hypocrisy of liars seared in their own conscience as with a branding iron, 3 men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth." (1 Timothy 4:1-3 emph. mine)

Immediately, we recognize, from the context, the doctrine connection in respect to "the faith" rather than a salvation connection of having faith. It is here that we see why it is important to keep remembering the way the term "the faith" is used by the apostles. Paul says that the ones departing from "the faith" are paying attention to deceitful spirits and doctrines of demons. Paul's concern with Timothy's leadership, is with spiritually saved people giving their "attention" to these same kinds of doctrines. Paul is not saying that his concern is with the spiritually saved people giving their souls to these people. The lies that the Christians are paying attention to, are lies from people, but they ultimately find their origination coming from demons. Further, we must notice that Paul is not leaving us wondering what he is talking about either. In other words, he tells us what he means by this departure from "the faith"; (the realm of practice, beliefs, and sound doctrines of Christianity). Paul explains that this departing from "the faith" is in respect to certain liars and their teachings on marital issues, such as abstaining from marriage, and dietary doctrinal issues, such as avoiding certain foods. Some are departing to bad advice originating from lying spirits and precepts from demons. The advice does not originate from "the faith" as taught by Paul. This is the symptom of self-made religion; self abasement; pagan asceticism, and the false piety of depriving one's self that was so popular in that culture. It is the same thing Paul warned against in Colossians;

"... matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence." (Colossians 2:23)

The point of 1 Timothy 4:1-3, is that marriage is good, and it is ordained by God. To completely forbid marriage, is not a doctrine according to "the faith." There were gnostic sects of this time that forbade marriage, claiming that sexual relations were evil. Evidently other pagan ascetics thought one should not eat certain foods. The Judaizers forbade eating certain foods, like pork, (which, as an Old Covenant practice, was a prescription from God to be adhered to strictly). Paul indicates here, that though these things may sound reasonable, but when applied to the New Covenant, they are really doctrines of demons. Additionally, foods will only be partaken in freely if there is not the knowledge, understanding, and conviction of the doctrine that the foods have been created by God to be gratefully shared in, in the first place. In other words, you will not be grateful to God in sharing in foods that He has provided by His sovereign hand if you think that part of "the faith" is that God has not created them to be gratefully shared in by His sovereign hand. By way of contemporary example, we find that many professing Christians do similar things today. There are Christians who will not eat pork or shellfish, or animals that have not been slaughtered according to the Kosher manner, because they think that Old Testament dietary Laws still apply to them. This is a doctrinal matter that is not according to the New Covenant faith, but nevertheless, it is not a lose your salvation matter. It has to do with being persuaded by philosophies. In a stronger sense of the evil doctrinal ambitions of the 1 Timothy context, it is like Paul says; "paying attention to deceitful spirits" and their ubiquitous lies that forbid us from eating certain diets even though God created those foods for us to eat. These facts demonstrate to us the importance of the distinction here; from the deceitful spirit, it is a lie. It is a doctrine of demons as a lie. For the Christian, it is an error in thinking. It does not make the Christian demonic. It just means that the Christian believes error. Paul recognizes that some of these gullible Christians have wandered away from sound doctrine and are all wrapped up in these errors. In other words, the Christian is not intentionally trying to lie, but the Christian has mistakenly fallen for the lie, and so now they are walking around believing an error. Christians who believe in the not eternally saved theory, do this all the time. The way God ordained that such problems be fixed is demonstrated in what Paul did. Paul fixed this problem, as a primary apostle, by writing a letter as a part of the canon of Scripture. The way we fix the problem today, is to study that same canon of "the faith," which we call the Bible and then put the precepts into practice. We do this with the presupposition that our theology will drive our actions. What this means, is that the precepts of the faith, are what dictate how we should act and think. What Paul is addressing here, is the fact that people are straying from the doctrines of the faith that should be driving their actions. They have gotten away from sound doctrinal principles, and are getting into bizarre practices, and opinions, from people who voice wrong doctrinal philosophies. With these things in mind, we read where Paul says in 4:4

"4 For everything created by God is good, and nothing is to be rejected if it is received with gratitude; 5 for it is set apart by means of the word of God ..." (1 Timothy 4:4)

[Notice the reference to "the word of God." The word of God, is the backbone of the doctrines of the faith]

"... and prayer." (1 Timothy 4:4)

At this point, we need to be thinking about some things that Paul mentioned concerning what he is talking about. Paul is still speaking in respect to two things:

1) the false doctrine of abstaining from marriage that God has created to be gratefully shared in by those who believe and know the truth (cf. 1 Timothy 4:3). The false doctrine of abstaining from marriage that Paul just mentioned in 4:3 is probably a gnostic influence on the church.

2) the dietary subject, where men advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth (cf. 1 Timothy 4:3).

In the flow of the context of 1 Timothy 4:4, we need to specifically notice the "word of God" reference by Paul. Marriage is an ordinance of God according to His word, meaning it is an ordinance of the faith (cf. 1 Corinthians 7, Ephesians 5, Hebrews 13:4). Additionally, food is set apart by the word of God (cf. Romans 14:14, 1 Corinthians 8:8). The setting apart has to do with establishing the food's goodness according to the precepts of "the" New Covenant "faith." The word of God, here, is the true knowledge of "the faith." Additionally, the food is set apart by prayer. Let us keep "the word of God" aspect in our minds because the word of God is the word (words) of the faith. Paul goes on,

"6 In pointing out these things to the brothers, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith ..." (1 Timothy 4:6)

MORE ESSENTIAL KEYS

[What Paul says here is extremely important. Paul is providing the essential substance of what his point is. Paul is referencing nourishment as "the words of the faith." Paul does not say that Timothy needs to be nourished on the words to maintain faith to keep himself saved. But, there is more to this defining statement concerning what "the faith" is. Paul explains "the words of the faith," then continues;]

"... and of the sound doctrine which you have been following." (1 Timothy 4:6)

We must not let this verse just zip on by, because this is one of those special keys that God gives us that just unlocks everything. Paul is saying that in pointing out these things to the Christian brothers, Timothy will be a good servant of Christ Jesus. Timothy will be constantly nourished on the words of the faith and of the sound doctrine which he has already been following. Right here Paul gives the contextual definition of what he means concerning "the faith" that will be departed from in respect to marriage, diet, and so many other things. Again, Paul says that the aspects that are departed from concerning 'the faith' are "the words of the faith and of the sound doctrine." Paul knows prophetically, that men will depart from sound doctrine in coming days, so Paul says that the doctrinal truth according to the words of the faith concerning these marriage, and dietary things, needs to be pointed out to the brothers. So, Paul says that Timothy will be a good servant of Jesus Christ if he points these things out. Paul goes on,

"7 But have nothing to do with worldly fables fit only for old women ..." (1 Timothy 4:7)

Paul is not talking about salvation. Paul explains what he is talking about using sarcasm. Paul is urging his son in the faith, Timothy, to stay away from the silly, worldly fables that have nothing to do with the important things of the real faith; do not get involved with believing the dumb teachings that some will follow who turn from sound words of real Christian doctrines. Such things are the kinds of things that are fit only for old women (who though they, as old women, pay attention to such things, does not mean that they lose salvation. If such was the case that the old women would lose salvation because of the worldly fables, then worldly fables would not be fit for them--now would it?). Paul adds though,

"7... On the other hand, discipline yourself for the purpose of godliness; 8 for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come." (1 Timothy 4:7-8)

Paul is making it clear that empty asceticism, self-made religion; self-abasement and severe treatment of the body is the stuff of fables that is so absurd that he sarcastically throws it to the side as being fit only for old woman, but nevertheless, Paul wants Timothy to know that he needs to be about godliness as a discipline. In other words, godliness as a discipline is an authentic discipline that is according to the true precepts of the faith. It is not necessarily bodily or appetite discipline and things like that. It is discipline for the purpose of godliness. This is what holds profit, and promise of blessing, for the present life. More, godliness now holds promise for the life that saved people will experience after death, or Christ comes back and we enter into the next stage of life.

1 TIMOTHY 4:7-8

1 Timothy 4:7-8 is another portion of 1 Timothy that is improperly interpreted according to the NEST. Here it is repeated again, and handled much like a separate section, but Paul's contextual flow from above must be kept in mind in analyzing it. Once again the passage is,

"7 But have nothing to do with worldly fables fit only for old women. On the other hand, discipline yourself for the purpose of godliness; 8 for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come." (1 Timothy 4:7-8)

According to the typical NEST interpretation, if someone who is saved (Timothy in context) disciplines their own self with godliness, then that person will profit their own self with what holds promise for life right now; the promise for present life being salvation. Not only will the person hold promise for their life right now, but also for their life to come, which is supposed to mean that eternal salvation throughout the future has been secured through the self generated effort of discipline and godliness.

The NEST is wrong. Let us examine why the NEST is wrong.

As a first consideration, we must recognize that godly discipline holds promise. In other words, Godly discipline has effect. Godly discipline blesses Christians in their Christian walk right now in this life. Further, godliness blesses Christians in the life to come. Godly discipline blesses in the life to come because Christians will be rewarded in various ways according to their Christian living right now in their spiritual salvation. This will happen according to the doctrine of rewards that we find in 2 Corinthians 5:10 as rewards that will come as the eternal fruits of earthly ministry; as also seen in 1 Corinthians 3:10. Spiritually, saved people already have eternal life. Eternal life is in the miracle of their salvation in their identification in the one new man of the eternal Christ, (cf. Ephesians 2:15). Eternal life, is to not perish (cf. John 3:15-16) for all who believe in Christ for salvation. Ministerial rewards though, are something different, and are what godliness now holds a promise for later on. Godliness holds profit for all things. With this consideration in mind, we already recognize that this passage has nothing to do with a spiritually saved person losing their spiritual salvation. Neither does it have to do with gaining salvation; as Timothy is already saved as the missionary leader of the churches in the area he has charge over. This passage has everything to do with confirming the guarantee of the eternality of salvation that we have when we put on our immortal bodies in the life to come.

"9 It is a trustworthy statement deserving full acceptance." (1 Timothy 4:9)

[The trustworthy statement is that "godliness is profitable for all things" Continuing,]

"10 For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers."(1 Timothy 4:10)

The fact that godliness holds promise for now and later on is a trustworthy statement of the faith. Godliness holds promise now for fruits of the Spirit in ministry and service of the gospel. Paul, Timothy and anyone who serves the Lord in discipline of godliness is laboring and striving and being godly because it holds promise for this life. It also holds promise for the life to come. Yet notice that Paul says that it is all done because he and Timothy and anyone who serves, is serving and fixing their hope in God who is the Savior. Paul is not talking about hope in our own efforts to save ourselves. Rather, Paul is talking about hope in the living God. Paul is not making a statement of universalism, where Paul is saying that all men everywhere are saved. The way to understand Paul's point is to see that God, as the only Savior, is the focus of Paul's statement. Men are secondary. They are merely the objects of God's salvation as God as Savior. Paul, focusing on God, in His point, means that there is no other Savior of any man throughout all history. God is the savior of all men who are saved. All men who are saved are "especially" and exclusively "believers." Unbelievers are not saved. God is the focus as the Savior of men; any men, and all men who have been, will be, or are going to be saved. Nevertheless it is those who believe in Christ as Savior and Lord that are the saved ones, which is classic Christian doctrine. Speaking of Christ, Peter said,

"And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved." (Acts 4:12)

And Jesus said this about Himself,

"For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life." (NET John 3:16)

Back in the flow of the context of 1 Timothy, we see next the "words of the faith" mentioned again, where Paul says,

"11 Prescribe and teach these things. ..." (1 Timothy 4:11)

[The "things" that Paul is talking about are the words of "the faith." Words of "the faith" include all that Paul has written from chapter one to this point. Paul goes on,]

"... 12 Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe." (1 Timothy 4:12)

[The point is that Timothy needs to show Himself as a man who does not follow old wives fables, who disciplines himself in godliness, and follows the true words of the faith. Paul goes on,]

"13 Until I come, give attention to the public reading of Scripture, to exhortation and teaching." (1 Timothy 4:13)

[Once again, we notice that this is a consistent description of the comprehensive words of the faith. Continuing,]

"14 Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery. 15 Take pains with these things; be absorbed in them, so that your progress will be evident to all." (1 Timothy 4:14-15)

Paul is instructing Timothy to listen to the Scriptural words of the faith, and live the words of the faith.

Therefore we recognize that 1 Timothy 4:7-8 does not remotely teach that a saved person can lose salvation, gain salvation by self generated effort, or maintain keeping salvation secure by self generated effort.

Finally, Paul ends the chapter with another verse that is wrongly interpreted according to the NEST.

1 TIMOTHY 4:16

"16 Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will save [Sozo in the Greek] both yourself and your hearers." (1 Timothy 4:16)

According to the typical NEST interpretation, Paul is saying that Timothy can fail to persevere in spiritual salvation, and so if Timothy fails to persevere, Timothy will lose spiritual salvation, and be damned forever.

The NEST is wrong. Let us proceed to see why the NEST is wrong.

As a primary consideration, we must notice that Paul says that Timothy will save himself. With this terminology in mind, we recognize that according to scripture, no person can spiritually save their self. Further, Timothy is told by Paul that Timothy will save other people. We also recognize that no person can spiritually save anyone else. Only Christ saves people in the eternal-spiritual sense of salvation. Nevertheless, Paul says, "you will save both yourself and your hearers." The confusion on this with the NEST interpretation, is cleared up when we recognize that the word for "save" here, (which is sozo in the Greek), has never been confined and constrained to being an eternal-spiritual salvation word. Sozo, for "save" is used of being cured from sickness in Mark 6:56. Sozo is used in the same way in Matthew 9:21, Mark 5:23, and 5:28 of being cured (saved) from a disease. It is translated as "made well" in 11 other verses of the NASB. It is translated as Lazarus recovering in John 11:12. Sick people being restored in James 5:15. It is used in Matthew 27, Mark 15, and Luke 23 where people were wondering if Jesus would be saved from the cross or not. It is used of saving a life as opposed to killing one on the sabbath day in Mark 3:4, and Luke 6:9. It is used of saving the life of a slave in Luke 7:3. Paul used sozo to speak of being saved from the ocean storm in Acts 27:20; 31. It is used of God saving people out of Egypt and destroying others in Jude 1:5. Jesus asks God to save [sozo] Him from his hour of intense physical anguish and mental anxiety in His point of death experience in the garden in John 12:27. Sozo is even used of women being saved through the bearing of children in 1 Timothy 2:15. So, it is absolutely vital that we recognize that "save" is a common Greek word used by Jesus and the apostles, which was never intended to be a word that was confined solely to eternal spiritual salvation. The saving Paul is obviously talking about here in 1 Timothy 4:16 is being saved from old wives tales, empty dietary sanctions, futile bodily exercise, ungodliness, and anything else (as well as their consequences) that is outside of the true words and doctrines of the faith. The context proves this point for us. We save ourselves from error by giving attention to the public reading of Scripture, to exhortation, and teaching. We save ourselves from the consequences of error in the same way.

Therefor we recognize that 1 Timothy 4:16 does not remotely teach that a spiritually saved person, as per the New Covenant, can lose their salvation, gain salvation by meritorious effort, or maintain keeping it secure by meritorious effort.