Text -- 1 Timothy 6:7-21 (NET)

6:7 For we have brought nothing into this world and so we cannot take a single thing out either. 6:8 But if we have food and shelter, we will be satisfied with that. 6:9 Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction. 6:10 For the love of money is the root of all evils. Some people in reaching for it have strayed from the faith and stabbed themselves with many pains. 6:11 But you, as a person dedicated to God, keep away from all that. Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness. 6:12 Compete well for the faith and lay hold of that eternal life you were called for and made your good confession for in the presence of many witnesses. 6:13 I charge you before God who gives life to all things and Christ Jesus who made his good confession before Pontius Pilate, 6:14 to obey this command without fault or failure until the appearing of our Lord Jesus Christ 6:15 –whose appearing the blessed and only Sovereign, the King of kings and Lord of lords, will reveal at the right time. 6:16 He alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen. 6:17 Command those who are rich in this world’s goods not to be haughty or to set their hope on riches, which are uncertain, but on God who richly provides us with all things for our enjoyment. 6:18 Tell them to do good, to be rich in good deeds, to be generous givers, sharing with others. 6:19 In this way they will save up a treasure for themselves as a firm foundation for the future and so lay hold of what is truly life.

Conclusion

6:20 O Timothy, protect what has been entrusted to you. Avoid the profane chatter and absurdities of so-called “knowledge.” 6:21 By professing it, some have strayed from the faith. Grace be with you all.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Ti 6:7

Brought into ( eisēnegkamen , second aorist active stem with first aorist ending, common in the Koiné[28928]š )

, carry out (exenegkein , second aorist active infinitive). Note play on the prepositions eiṡ and eẋ .

Robertson: 1Ti 6:8

Food ( diatrophas ).

Plural, supports or nourishments (from diatrephō , to support). Old word, here only in N.T.

Robertson: 1Ti 6:8

Covering ( skepasmata ).

Plural, "coverings."Late word from skepazō , to cover. Here only in N.T.

Robertson: 1Ti 6:8

We shall be content ( arkesthēsometha ).

First future passive of arkeō , to be content. Old word. See note on 2Co 12:9. This is the autarkeia of 1Ti 6:6.

Robertson: 1Ti 6:8

There with ( toutois ).

Associative instrumental case, "with these."

Robertson: 1Ti 6:9

Desire to be rich ( boulomenoi ploutein ).

The will (boulomai ) to be rich at any cost and in haste (Pro 28:20). Some MSS. have "trust in riches"in Mar 10:24. Possibly Paul still has teachers and preachers in mind.

Robertson: 1Ti 6:9

Fall into ( empiptousin eis ).

See note on 1Ti 3:6 for en -eis and note on 1Ti 3:7 for pagida (snare).

Robertson: 1Ti 6:9

Foolish ( anoētous ).

See Gal 3:1, Gal 3:3.

Robertson: 1Ti 6:9

Hurtful ( blaberas ).

Old adjective from blaptō , to injure, here alone in N.T.

Robertson: 1Ti 6:9

Drown ( buthizousin ).

Late word (literary Koiné[28928]š ) from buthos (bottom), to drag to the bottom. In N.T. only here and Luk 5:7 (of the boat). Drown in the lusts with the issue "in destruction and perdition"(eis olethron kai apōleian ). Not annihilation, but eternal punishment. The combination only here, but for olethros , see note on 1Th 5:3; 2Th 1:9; 1Co 5:5 and for apōleia , see note on 2Th 2:3; Phi 3:19.

Robertson: 1Ti 6:10

The love of money ( hē philarguria ).

Vulgate, avaritia . Common word (from philarguros , 2Ti 3:12, and that from philos , arguros ), only here in N.T. Refers to 1Ti 6:9 (boulomenoi ploutein ).

Robertson: 1Ti 6:10

A root of all kinds of evil ( riza pantōn tōn kakōn ).

A root (riza ). Old word, common in literal (Mat 3:10) and metaphorical sense (Rom 11:11-18). Field ( Ot. Norv .) argues for "the root"as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus (tēn philargurian einai mētropolin pantōn tōn kakōn ), where "metropolis"takes the place of "root."Surely men today need no proof of the fact that men and women will commit any sin or crime for money.

Robertson: 1Ti 6:10

Reaching after ( oregomenoi ).

Present middle participle of oregō (see note on 1Ti 3:1) with genitive hēs (which).

Robertson: 1Ti 6:10

Have been led astray ( apeplanēthēsan ).

First aorist passive indicative of apoplanaō , old compound verb, in N.T. only here and Mar 13:22.

Robertson: 1Ti 6:10

Have pierced themselves through ( heautous periepeiran ).

First aorist active (with reflexive pronoun) of late compound peripeirō , only here in N.T. Perfective use of peri (around, completely to pierce).

Robertson: 1Ti 6:10

With many sorrows ( odunais pollais ).

Instrumental case of odunē (consuming, eating grief). In N.T. only here and Rom 9:2.

Robertson: 1Ti 6:11

O man of God ( ō anthrōpe theou ).

In N.T. only here and 2Ti 3:17, there general and here personal appeal to Timothy. Cf. Deu 33:1; 1Sa 2:27.

Robertson: 1Ti 6:11

Flee ( pheuge )

, follow after (diōke ). Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations.

Robertson: 1Ti 6:11

Meekness ( praupathian ).

Late compound from praupathēs , in Philo about Abraham, here only in N.T.

Robertson: 1Ti 6:12

Fight the good fight ( agōnizou ton kalon agōna ).

Cognate accusative with present middle imperative of agōnizō , Pauline word (1Co 9:25; Col 1:29).

Robertson: 1Ti 6:12

Lay hold on ( epilabou ).

Second (ingressive) aorist middle imperative of epilambanō , "get a grip on."See same verb with genitive also in 1Ti 6:19.

Robertson: 1Ti 6:12

Thou wast called ( eklēthēs ).

First aorist passive of kaleō as in 1Co 1:9; Col 3:15.

Robertson: 1Ti 6:12

The good confession ( tēn kalēn homologian ).

Cognate accusative with hōmologēsas (first aorist active indicative of homologeō , the public confession in baptism which many witnessed. See it also in 1Ti 6:13 of Jesus.

Robertson: 1Ti 6:13

Who quickeneth all things ( tou zōogonountos ta panta ).

Present active participle of zōogoneō (zōogonos , from zōos , genō ), late word to give life, to bring forth alive, in N.T. only here and Act 7:19. See 1Sa 2:6.

Robertson: 1Ti 6:13

Before Pontius Pilate ( epi Pontiou Peilatou ).

Not "in the time of,"but "in the presence of."

Robertson: 1Ti 6:13

Witnessed ( marturēsantos ).

Note martureō , not homologeō as in 1Ti 6:12. Christ gave his evidence as a witness to the Kingdom of God. Evidently Paul knew some of the facts that appear in John 18.

Robertson: 1Ti 6:14

That thou keep ( tērēsai se ).

First aorist active infinitive of tēreō , with accusative of general reference (se ) in indirect command after paraggellō .

Robertson: 1Ti 6:14

Without spot ( aspilon ).

Late adjective (a privative, spilos , spot, Eph 5:27). In inscription and papyri.

Robertson: 1Ti 6:14

Without reproach ( anepilēmpton ).

See note on 1Ti 3:2; 1Ti 5:7.

Robertson: 1Ti 6:14

Until the appearing ( mechri tēs epiphaneias ).

"Until the epiphany"(the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In 2Th 2:8 we have both epiphaneia and parousia . See note on Tit 2:13; 2Ti 1:10; 2Ti 4:1, 2Ti 4:8.

Robertson: 1Ti 6:15

In its own times ( kairois idiois ).

Locative case. May be "in his own times."See note on 1Ti 2:6. Clearly not for us to figure out.

Robertson: 1Ti 6:15

Who is the blessed and only Potentate ( ho makarios kai monos dunastēs ).

"The happy and alone Potentate."Dunastēs , old word, in N.T. only here, Luk 1:52; Act 8:27 (the Eunuch). See note on 1Ti 1:11 for makarios .

Robertson: 1Ti 6:15

The King of kings ( ho basileus tōn basileuontōn ).

"The King of those who rule as kings."Oriental title. So with "Lord of lords."See note on Rev 10:6.

Robertson: 1Ti 6:16

Who only hath immortality ( ho monos echōn athanasian ).

"The one who alone has immortality."Athanasia (athanatos , a privative and thanatos ), old word, in N.T. only here and 1Co 15:53. Domitian demanded that he be addressed as " Dominus et Deus noster ."Emperor worship may be behind the use of monos (alone) here.

Robertson: 1Ti 6:16

Unapproachable ( aprositon ).

See Psa 104:2. Late compound verbal adjective (a privative, pros , ienai , to go). Here only in N.T. Literary Koiné[28928]š word.

Robertson: 1Ti 6:16

Nor can see ( oude idein dunatai ).

See aoraton in Col 1:15 and also Joh 1:18; Mat 11:27. The "amen"marks the close of the doxology as in 1Ti 1:17.

Robertson: 1Ti 6:17

In this present world ( en tōi nun aiōni ).

"In the now age,"in contrast with the future.

Robertson: 1Ti 6:17

That they be not high-minded ( mē hupsēlophronein ).

Present active infinitive with negative in indirect command after paraggelle , "not to be high-minded."Only instance of the word save some MSS. of Rom 11:20 (for mē hupsēlaphronei ) and a scholion on Pindar.

Robertson: 1Ti 6:17

Have their hope set ( ēlpikenai ).

Perfect active infinitive of elpizō .

Robertson: 1Ti 6:17

On the uncertainty of riches ( epi ploutou adēlotēti ).

Literary Koiné[28928]š word (adēlotēs ), only here in N.T. A "vigorous oxymoron"(White). Cf. Rom 6:4. Riches have wings.

Robertson: 1Ti 6:17

But on God ( all' epi theōi ).

He alone is stable, not wealth.

Robertson: 1Ti 6:17

Richly all things to enjoy ( panta plousiōs eis apolausin ).

"A lavish emphasis to the generosity of God"(Parry). Apolausis is old word from apolauō , to enjoy, in N.T. only here and Heb 11:25.

Robertson: 1Ti 6:18

That they do good ( agathoergein ).

Late word (agathos , ergō ), in N.T. only here and Act 14:17.

Robertson: 1Ti 6:18

Rich in good works ( ploutein en ergois kalois ).

See note on Luk 12:21 "rich toward God"and notes on Mat 6:19. for "treasures in heaven."

Robertson: 1Ti 6:18

Ready to distribute ( eumetadotous ).

Late and rare verbal (eu , meta , didōmi ). Free to give, liberal. Only here in N.T.

Robertson: 1Ti 6:18

Willing to communicate ( Koinéōnikous ).

Old adjective, ready to share, gracious, liberal again. Only here in N.T. See note on Gal 6:6; Phi 4:15.

Robertson: 1Ti 6:19

Laying up in store ( apothēsaurizontas ).

Late literary word (apo and thēsaurizō ), only here in N.T. Same paradox as in Mat 6:19., "laying up in store"by giving it away.

Robertson: 1Ti 6:19

Which is life indeed ( tēs ontōs zōēs ).

See note on 1Ti 5:3 for ontōs . This life is merely the shadow of the eternal reality to come.

Robertson: 1Ti 6:20

Guard that which is committed unto thee ( tēn parathēkēn phulaxon ).

"Keep (aorist of urgency) the deposit."Parathēkēn (from paratithēmi , to place beside as a deposit, 2Ti 2:2), a banking figure, common in the papyri in this sense for the Attic parakatathēkē (Textus Receptus here, 2Ti 1:12, 2Ti 1:14). See substantive also in 2Ti 1:12, 2Ti 1:14.

Robertson: 1Ti 6:20

Turning away from ( ektrepomenos ).

Present middle participle of ektrepō , for which see note on 1Ti 1:6; 1Ti 5:15.

Robertson: 1Ti 6:20

Babblings ( kenophōnias ).

From kenophōnos , uttering emptiness. Late and rare compound, in N.T. only here and 2Ti 2:16.

Robertson: 1Ti 6:20

Oppositions ( antitheseis ).

Old word (anti , thesis ), antithesis, only here in N.T.

Robertson: 1Ti 6:20

Of the knowledge which is falsely so called ( tēs pseudōnumou gnōseōs ).

"Of the falsely named knowledge."Old word (pseudēs , onoma ). Our "pseudonymous."Only here in N.T.

Robertson: 1Ti 6:21

Have erred ( ēstochēsan ).

First aorist active indicative of astocheō . See note on 1Ti 1:6 for this word.||

Vincent: 1Ti 6:7

And it is certain we can carry, etc.

Omit and and certain . Rend. ὅτι because . The statement is: We brought nothing into the world because we can carry nothing out. The fact that we brought nothing into the world is shown by the impossibility of our taking with us anything out of it; since if anything belonging to us in our premundane state had been brought by us into the world, it would not be separated from us at our departure from the world. Comp. Job 1:21; Ecc 5:15; Psa 49:17.

Vincent: 1Ti 6:8

Food ( διατροφὰς )

N.T.o .

Vincent: 1Ti 6:8

Raiment ( σκεπάσματα )

N.T.o . o lxx. It means covering generally, though the reference is probably to clothing. von Soden aptly remarks that a dwelling is not a question of life with an Oriental.

Vincent: 1Ti 6:8

Let us be content ( ἀρκεσθησόμεθα )

More correctly, we shall be content . Once in Paul, 2Co 12:9. A few times in lxx. Comp. Ps. of Sol. 16:12: " But with good will and cheerfulness uphold thou my soul; when thou strengthenest my soul I shall be satisfied (ἀρκέσει μοι ) with what thou givest me."

Vincent: 1Ti 6:9

They that will be rich ( οἱ βουλόμενοι πλουτεῖν )

Better, they that desire to be rich. It is not the possession of riches, but the love of them that leads men into temptation.

Vincent: 1Ti 6:9

Fall ( ἐμπίπτουσιν )

o P. Lit. fall into ; but invariably in N.T. with εἰς into .

Vincent: 1Ti 6:9

Temptation ( πειρασμὸν )

See on Mat 6:13.

Vincent: 1Ti 6:9

Foolish ( ἀνοήτους )

Foolish answers to several words in N.T., ἀνοήτος, ἀσύνετος, ἄφρων, μωρός. Ἁνοήτος not understanding ; a want of proper application of the moral judgment or perception, as Luk 24:25, note; Gal 3:1, note. Ἄφρων is senseless , stupid , of images, beasts. Comp. Luk 12:20, note. Ἁσύνετος approaches the meaning of ἀνοήτος unintelligent . See Sir. 22:13, 15; 27:12. It also implies a moral sense, wicked , Wisd. 1:5; 11:15; Sir. 15:7. On the etymological sense, see on Mat 11:25; see on Mar 12:33; see on Luk 2:47. Μωρός is without forethought , as Mat 7:26; Mat 25:3; without learning , as 1Co 1:27; 1Co 3:18; with a moral sense, empty , useless , 2Ti 2:23; Tit 3:9; and impious , godless , Mat 5:22; Psa 94:8; Jer 5:21.

Vincent: 1Ti 6:9

Hurtful ( βλαβεράς )

N.T.o . lxx once, Pro 10:26.

Vincent: 1Ti 6:9

Drown ( βυθίζουσι )

Only here and Luk 5:7, note. A strong expression of the results of avarice.

Vincent: 1Ti 6:9

Destruction ( ὄλεθρον )

See on 1Th 1:9, and additional note.

Vincent: 1Ti 6:9

Perdition ( ἀπώλειαν )

It is unsafe to distinguish between ὄλεθρος destruction in general , and ἀπώλεια as pointing mainly to destruction of the soul . Ἁπώλεια sometimes of spiritual destruction, as Phi 1:28; but also of destruction and waste in general, as Mar 14:4; Act 8:20. One is reminded of Virgil, Aen . iii. 56:

" Quid non mortalia pectora cogis,

Auri sacra fames?"

Vincent: 1Ti 6:10

Love of money ( φιλαργυρία )

N.T.o . See 4 Macc. 1:26. Rare in Class.

Vincent: 1Ti 6:10

The root ( ῥίζα )

Better, a root . It is not the only root. In Paul only metaphorically. See Rom 11:16, Rom 11:17, Rom 11:18.

Vincent: 1Ti 6:10

Coveted after ( ὀρεγόμενοι )

See on 1Ti 3:1. The figure is faulty, since φιλαργυρία is itself a desire .

Vincent: 1Ti 6:10

Have erred ( ἀπεπλανήθησαν )

More correctly, have been led astray . o P.

Vincent: 1Ti 6:10

Pierced through ( περιέπειραν )

N.T.o o lxx.

Vincent: 1Ti 6:10

Sorrows ( ὀδύναις )

See on Rom 9:2.

Vincent: 1Ti 6:11

Man of God ( ἄνθρωπε θεοῦ )

The phrase only in Pastorals. Comp 2Ti 3:17. Not an official designation.

Vincent: 1Ti 6:11

Righteousness ( δικαιοσύνην )

See on Rom 1:17. Not in the Pauline dogmatic sense, but as Eph 5:9, moral rectitude according to God's law.

Vincent: 1Ti 6:11

Meekness ( πραΰπαθίαν )

N.T.o . o lxx. Meekness of feeling (πάθος ). The usual word is πραΰ̀της , often in Paul. See on meek , Mat 5:5. With the whole verse comp. Tit 3:12.

Vincent: 1Ti 6:12

Fight the good fight ( ἀγωνίζου τὸν καλὸν ἀγῶνα )

A phrase peculiar to the Pastorals. Comp. 2Ti 4:7. Not necessarily a metaphor from the gymnasium or arena, although ἀγών contest was applied originally to athletic struggles. But it is also used of any struggle, outward or inward. See Col 2:1; Col 4:12.

Vincent: 1Ti 6:12

Lay hold ( ἐπιλαβοῦ )

o P. Frequent in Luke and Acts. Occasionally in this strong sense, as Luk 20:20; Luk 23:26; Act 18:17, but not usually. See Mar 8:23; Luk 9:47; Act 9:27.

Vincent: 1Ti 6:12

Professed a good profession ( ὡμολόγησας τὴν καλὴν ὁμολογίαν )

Both the verb and the noun in Paul, but this combination only here. For the use of καλός good see 1Ti 1:18, and 1Ti 6:12. Rend. confessed the good confession , and see on your professed subjection , 2Co 9:13. It is important to preserve the force of the article, a point in which the A.V. is often at fault.

Vincent: 1Ti 6:13

Quickeneth ( ζωογονοῦντος )

o P. Rend. who preserveth alive . Quickeneth is according to the reading ζωοποιοῦντος maketh alive . Comp. lxx, Exo 1:17; Jdg 8:19. This association of God as the preserver with confession is noteworthy in Mat 10:28-33.

Vincent: 1Ti 6:13

Witnessed a good confession ( μαρτυρήσαντος τὴν καλὴν ὁμολογίαν )

Letter, the or his good confession. The phrase is unique. The good confession is the historical confession of Jesus before Pilate, which is the warrant for the truthfulness of Timothy's confession. Christ is called " the faithful and true witness " (μάρτυς ), Rev 1:5; Rev 3:14. It is true that μάρτυς was used very early of those who laid down their lives for the truth (see Act 22:20; Rev 2:13), and Polycarp speaks of τὸ μαρτύριον τοῦ σταυροῦ the witness of the cross ( Phil . vii.); but this did not become general until after the end of the second century.

Vincent: 1Ti 6:13

Before Pontius Pilate

The mention of Pontius Pilate in connection with the crucifixion is of constant occurrence in early Christian writings. See Ignatius, Magn . xi; Tral . ix; Smyrn . i. It has been supposed that these words were taken from a liturgical confession in which the Christian faith was professed.

Vincent: 1Ti 6:14

Commandment ( ἐντολὴν )

Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Christianity, as 2Pe 2:21; 2Pe 3:2. The reference may be explained by ἡ παραγγελία the commandment , 1Ti 1:5, meaning the gospel as the divine standard of conduct and faith. Comp. 2Ti 1:14. The phrase τηρεῖν τὴν ἐντολὴν to keep the commandment is Johannine. See Joh 14:15, Joh 14:21; Joh 15:10; 1Jo 2:3, 1Jo 2:4; 1Jo 3:22, 1Jo 3:24; 1Jo 5:3.

Vincent: 1Ti 6:14

Without spot ( ἄσπιλον )

Unsullied. Comp. Jam 1:27; 1Pe 1:19; 2Pe 3:14.

Vincent: 1Ti 6:14

Appearing ( ἐπιφανείας )

See on 2Th 2:8. In the Books of Maccabees it is used to describe appearances and interventions of God for the aid of his people. See 2 Macc. 2:21; 3:24; 14:15; 15:27; 3 Macc. 5:8, 51. In 2Ti 4:18, and Tit 2:13, it denotes, as here, the second coming of Christ. In 2Ti 1:10, his historical manifestation, for which also the verb ἐπιφαίνειν is used, Tit 2:11; Tit 3:4. for the Lord is second advent Paul commonly uses παρουσία presence ; once the verb φανεροῦν to make manifest (Col 3:4), and once ἀποκάλυψις revelation (2Th 1:7). It is quite possible that the word ἐπιφάνεια , so characteristic of these Epistles, grew out of the Gnostic vocabulary, in which it was used of the sudden appearing of the hitherto concealed heavenly aeon, Christ. This they compared to a sudden light from heaven; and Christ, who thus appeared, though only docetically, without an actual fleshly body, was styled σωτὴρ savior , although his oneness with the God of creation was denied . The Creator and the Redeemer were not the same, but were rather opposed. Christ was only a factor of a great cosmological process of development. As Neander observes: " The distinctive aim of the Gnostics was to apprehend the appearance of Christ and the new creation proceeding from him in their connection with the evolution of the whole universe."

Vincent: 1Ti 6:15

In his times ( καιροῖς ἰδίοις )

Better, his own seasons , or its own seasons. Either the seasons proper to the appearing, or the seasons which God shall see fit to select. See on 1Ti 2:6.

Vincent: 1Ti 6:15

Potentate ( δυνάστης )

Only here of God. Very often in lxx. See Sir. 46:5; 2 Macc. 12:15, etc. In Class. applied to Zeus (Soph. Antig . 608). In Aesch. Agam . 6, the stars are called λαμπροὶ δυνάσται bright rulers , as the regulators of the seasons.

Vincent: 1Ti 6:15

Of kings ( τῶν βασιλευόντων )

Lit. of those who rule as kings . Only here for the noun, βασιλέων. Βασιλεὺς βσιλέων king of kings , Rev 17:14; Rev 19:16.

Vincent: 1Ti 6:15

Of lords ( κυριευόντων )

Lit. of those who Lord it . Only here for the noun κυρίων . See κύριος κυρίων Lord of lords , Rev 19:16; comp. lxx, Deu 10:17; Psa 135:3. Probably liturgical.

Vincent: 1Ti 6:16

Who only hath immortality ( ὁ μόνος ἔχων ἀθανασίαν )

Comp. ἀφθάρτῳ incorruptible , 1Ti 1:17. It has been suggested that there is here a possible allusion to the practice of deifying the woman emperors, with an implied protest against paying them divine honors. In the Asian provinces generally, this imperial cultus was organised as the highest and most authoritative religion. Domitian (81-96 a.d.) assumed the titles of " Lord" and " God," and insisted on being addressed as Dominus et Deus noster in all communications to himself. Trajan (98-117 a.d.) forbade his subjects to address him as " Lord" and " God," but Pliny (112 a.d.) required the citizens of Bithynia to pay divine honors to Trajan's statue. Hadrian (117-138 a.d.) allowed the worship of his statues.

Vincent: 1Ti 6:16

In light

Comp. Psa 103:2; 1Jo 1:5, 1Jo 1:7; Jam 1:17.

Vincent: 1Ti 6:16

Which no man can approach unto ( ἀπρόσιτον )

More simply, unapproachable . N.T.o . o lxx.

Vincent: 1Ti 6:17

Them that are rich in this world ( τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι )

Forming one conception. Chrysostom says:; " Rich in this world, for others are rich in the world to come." Comp. Luk 16:25. Πλουσίος rich , by Paul only metaphorically. See 2Co 8:9; Eph 2:4. The phrase ὁ νῦν αἰών the now age , only here and Tit 2:12, the usual expression being ὁ αἰὼν οὗτος this age or world , which is not found in Pastorals.

Vincent: 1Ti 6:17

Be not highminded ( μὴ ὑψηλοφρονεῖν )

The verb N.T.o . o lxx, o Class. Comp. Rom 11:20; Rom 12:16.

Vincent: 1Ti 6:17

Uncertain riches ( πλούτου ἀδηλότητι )

A rendering which weakens the sense by withdrawing the emphasis from the thought of uncertainty . Rend. the uncertainty of riches . For a similar construction see Rom 6:4. Ἁδηλότης uncertainty , N.T.o . o lxx. Originally obscurity. Πλοῦτος wealth , frequent in Paul, but never in the material sense. The play upon the word rich in this and the next verse will be noticed.

Vincent: 1Ti 6:17

To enjoy ( εἰς ἀπόλαυσιν )

Lit. for enjoyment . Only here and Heb 11:25. See 3 Macc. 7:16. In class. occasionally, but the verb ἀπολαύειν to have enjoyment or benefit is common. A contrast is implied between being highminded on account of wealth - cherishing and worshipping it - and rightly enjoying it. The true character of such enjoyment is shown in the next verse.

Vincent: 1Ti 6:18

Do good ( ἀγαθοεργεῖν )

In this uncontracted form, N.T.o . o lxx, o Class. Comp. Act 14:17. The usual word is ἀγαθοποιεῖν , see Mar 3:4; Luk 6:9, Luk 6:33, Luk 6:35; 1Pe 2:15. o P. who has ἐργάζεσθαι τὸ ἀγαθὸν to work that which is good , Rom 2:10; Gal 6:10; Eph 4:28.

Vincent: 1Ti 6:18

Good works ( ἔργοις καλοῖς )

For καλός see on 1Ti 3:7, and Joh 10:11 : for ἀγαθός on Rom 5:7.

Vincent: 1Ti 6:18

Ready to distribute ( εὐμεταδότους )

N.T.o . o lxx, o Class. For the verb μεταδιδόναι to impart to the poor, see Luk 3:11; Eph 4:28.

Vincent: 1Ti 6:18

Willing to communicate ( κοινωνικούς )

N.T.o . o lxx. See on fellowship , Act 2:42, and comp. κοινωνεῖν to partake , 1Ti 5:22, and κοινός common , Tit 1:14. Stronger than the preceding word, as implying a personal share in the pleasure imparted by the gift.

Vincent: 1Ti 6:19

Laying up in store ( ἀποθησαυρίζοντας )

N.T.o Laying away (ἀπὸ ).

Vincent: 1Ti 6:19

Eternal life ( τῆς ὄντως ζωῆς )

More correctly, the life which is life indeed , or that which is truly life . See on 1Ti 5:3.

Vincent: 1Ti 6:20

That which is committed to thy trust ( τὴν παραθήκην )

Only in Pastorals. Comp. 2Ti 1:12, 2Ti 1:14. From παρὰ beside or with , and τιθέναι to place . It may mean either something put beside another as an addition or appendix (so Mar 6:41; Act 16:34), or something put with or in the keeping of another as a trust or deposit. In the latter sense always in lxx. See Lev 6:2, Lev 6:4; Tob. 10:13; 2 Macc. 3:10, 15. Hdt. vi. 73, of giving hostages; ix. 45, of confidential words intrusted to the hearer's honor. The verb is a favorite with Luke. The meaning here is that teaching which Timothy had received from Paul; the " sound words" which he was to guard as a sacred trust, and communicate to others.

Vincent: 1Ti 6:20

Vain babblings ( κενοφωνίας )

Only in Pastorals. o lxx, o Class. From κενός empty and φωνή voice .

Vincent: 1Ti 6:20

Oppositions of science falsely so called ( ἀνιθέσεις τῆς ψευδωνύμου γνώσεως )

Better, oppositions of the falsely-named knowledge . Ἁντίθεσις , N.T.o . o lxx. Used here, in its simple sense, of the arguments and teachings of those who opposed the true Christian doctrine as intrusted to Timothy. Γνῶσις knowledge was the characteristic word of the Gnostic school, the most formidable enemy of the church of the second century. The Gnostics claimed a superior knowledge peculiar to an intellectual caste. According to them, it was by this philosophic insight, as opposed to faith, that humanity was to be regenerated. faith was suited only to the rude masses, the animal-men. The intellectual questions which occupied these teachers were two: to explain the work of creation, and to account for the existence of evil. Their ethical problem was how to develop the higher nature in the environment of matter which was essentially evil. In morals they ran to two opposite extremes - asceticism and licentiousness. The principal representatives of the school were Basilides, Valentinus, and Marcion. Although Gnosticism as a distinct system did not reach its full development until about the middle of the second century, foreshadowings of it appear in the heresy at which Paul's Colossian letter was aimed. It is not strange if we find in the Pastoral Epistles allusions pointing to Gnostic errors; but, as already remarked, it is impossible to refer these allusions to any one definite system of error. The word γνῶσις cannot therefore be interpreted to mean the Gnostic system; while it may properly be understood as referring to that conceit of knowledge which opposed itself to the Christian faith. Ψευδώνυμος falsely-named , N.T.o . o lxx. It characterises the γνῶσις as claiming that name without warrant, and as being mere vain babbling . Comp. Col 2:8.

Vincent: 1Ti 6:21

Professing

See on 1Ti 2:10.

Vincent: 1Ti 6:21

Erred ( ἠστόχησαν )

See on 1Ti 1:6, and comp. 2Ti 2:18.

Vincent: 1Ti 6:21

Grace be with thee

The correct reading is μεθ ' ὑμῶν with you . Although addressed to an individual, he is included in the church. This brief benediction occurs in Paul only in Colossians.

Wesley: 1Ti 6:7

To what purpose, then, do we heap together so many things? O, give me one thing, - a safe and ready passage to my own country!

Wesley: 1Ti 6:8

That is, raiment and an house to cover us. This is all that a Christian needs, and all that his religion allows him to desire.

Wesley: 1Ti 6:9

To have more than these; for then they would be so far rich; and the very desire banishes content, and exposes them to ruin.

Wesley: 1Ti 6:9

plunge - A sad gradation! Into temptation - Miserable food for the soul! And a snare - Or trap. Dreadful "covering!" And into many foolish and hurtful desires - Which are sown and fed by having more than we need. Then farewell all hope of content! What then remains, but destruction for the body, and perdition for the soul?

Wesley: 1Ti 6:10

Commonly called "prudent care" of what a man has.

Wesley: 1Ti 6:10

The parent of all manner of evils.

Wesley: 1Ti 6:10

Literally, missed the mark. They aimed not at faith, but at something else.

Wesley: 1Ti 6:10

From a guilty conscience, tormenting passions, desires contrary to reason, religion, and one another. How cruel are worldly men to themselves!

Wesley: 1Ti 6:11

Whatever all the world else do. A man of God is either a prophet, a messenger of God, or a man devoted to God; a man of another world.

Wesley: 1Ti 6:11

As from a serpent, instead of coveting these things.

Wesley: 1Ti 6:11

The whole image of God; though sometimes this word is used, not in the general, but in the particular, acceptation, meaning only that single branch of it which is termed justice.

Wesley: 1Ti 6:11

Which is also taken here in the general and full sense; namely, a divine, supernatural sight of God, chiefly in respect of his mercy in Christ. This faith is the foundation of righteousness, the support of godliness, the root of every grace of the Spirit.

Wesley: 1Ti 6:11

This St. Paul intermixes with everything that is good: he, as it were, penetrates whatever he treats of with love, the glorious spring of all inward and outward holiness.

Wesley: 1Ti 6:12

Not about words.

Wesley: 1Ti 6:12

Just before thee.

Wesley: 1Ti 6:12

Perhaps at his baptism: so likewise, 1Ti 6:13; but with a remarkable variation of the expression.

Wesley: 1Ti 6:12

To which they all assented. He witnessed the good confession; but Pilate did not assent to it.

Wesley: 1Ti 6:13

Who hath quickened thee, and will quicken thee at the great day.

Wesley: 1Ti 6:15

Appearing.

Wesley: 1Ti 6:15

The power, the knowledge, and the revelation of which, remain in his eternal mind.

Wesley: 1Ti 6:16

Who only hath underived, independent immortality.

Wesley: 1Ti 6:16

To the highest angel. Whom no man hath seen, or can see - With bodily eyes. Yet "we shall see him as he is."

Wesley: 1Ti 6:17

What follows seems to be a kind of a postscript.

Wesley: 1Ti 6:17

Rich in such beggarly riches as this world affords.

Wesley: 1Ti 6:17

O who regards this! Not to think better of themselves for their money, or anything it can purchase.

Wesley: 1Ti 6:17

Which they may lose in an hour; either for happiness or defence.

Wesley: 1Ti 6:17

All the rest is dead clay.

Wesley: 1Ti 6:17

As it were holding them out to us in his hand.

Wesley: 1Ti 6:17

Which we have.

Wesley: 1Ti 6:17

Freely, abundantly.

Wesley: 1Ti 6:17

As his gift, in him and for him. When we use them thus, we do indeed enjoy all things. Where else is there any notice taken of the rich, in all the apostolic writings, save to denounce woes and vengeance upon them?

Wesley: 1Ti 6:18

To make this their daily employ, that they may be rich - May abound in all good works.

Wesley: 1Ti 6:18

Singly to particular persons.

Wesley: 1Ti 6:18

To join in all public works of charity.

Wesley: 1Ti 6:19

Of an abundant reward, by the free mercy of God.

Wesley: 1Ti 6:19

This cannot be done by alms - deeds; yet they "come up for a memorial before God," Act 10:4. And the lack even of this may be the cause why God will withhold grace and salvation from us.

Wesley: 1Ti 6:20

The charge I have given thee, 1Ti 1:18.

Wesley: 1Ti 6:20

How weary of controversy was this acute disputant! And knowledge falsely so called - Most of the ancient heretics were great pretenders to knowledge.

JFB: 1Ti 6:7

Confirming the reasonableness of "contentment."

JFB: 1Ti 6:7

Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job 1:21; Ecc 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Mat 6:25).

JFB: 1Ti 6:8

Greek, "But." In contrast to the greedy gain-seekers (1Ti 6:5).

JFB: 1Ti 6:8

So long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [ALFORD]). It is implied that we, as believers, shall have this (Isa 23:16).

JFB: 1Ti 6:8

Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.

JFB: 1Ti 6:8

Literally, "we shall be sufficiently provided"; "we shall be sufficed" [ALFORD].

JFB: 1Ti 6:9

Have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost (Pro 28:20, Pro 28:22). This wishing (not the riches themselves) is fatal to "contentment" (1Ti 6:6). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them (1Ti 6:17-18; Psa 62:10).

JFB: 1Ti 6:9

Not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation" (Jam 1:14); such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds--porasmus, peirasmus.

JFB: 1Ti 6:9

A further step downwards (1Ti 3:7). He falls into "the snare of the devil."

JFB: 1Ti 6:9

Irrational.

JFB: 1Ti 6:9

To those who fall into the snare. Compare Eph 4:22, "deceitful lusts" which deceive to one's deadly hurt.

JFB: 1Ti 6:9

With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (1Ti 6:10).

JFB: 1Ti 6:9

Greek, "whatever (lusts)."

JFB: 1Ti 6:9

An awful descending climax from "fall into"; this is the last step in the terrible descent (Jam 1:15); translated "sink," Luk 5:7.

JFB: 1Ti 6:9

Destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.

JFB: 1Ti 6:10

Not the money itself, but the love of it--the wishing to be rich (1Ti 6:9) --"is a root (ELLICOTT and MIDDLETON: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so (Psa 62:10). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (Heb 12:15), for "it destroys faith, the root of all that is good" [BENGEL]; its offshoots are "temptation, a snare, lusts, destruction, perdition."

JFB: 1Ti 6:10

Lusted after.

JFB: 1Ti 6:10

Literally, "have been made to err from the faith" (1Ti 1:19; 1Ti 4:1).

JFB: 1Ti 6:10

(Luk 2:35).

JFB: 1Ti 6:10

"pains": "thorns" of the parable (Mat 13:22) which choke the word of "faith." "The prosperity of fools destroys them" (Pro 1:32). BENGEL and WIESINGER make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" (1Ti 6:9).

JFB: 1Ti 6:11

In contrast to the "some" (1Ti 6:10).

JFB: 1Ti 6:11

Who hast God as thy true riches (Gen 15:1; Psa 16:5; Lam 3:24). Applying primarily to Timothy as a minister (compare 2Pe 1:21), just as the term was used of Moses (Deu 33:1), Samuel (1Sa 9:6), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so 2Ti 3:17) as a Christian man born of God (Jam 1:18; 1Jo 5:1), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative.

JFB: 1Ti 6:11

Namely, "the love of money" with its evil results (1Ti 6:9-10).

JFB: 1Ti 6:11

(2Ti 2:22).

JFB: 1Ti 6:11

"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on Tit 2:12).

JFB: 1Ti 6:11

By which "faith worketh."

JFB: 1Ti 6:11

Enduring perseverance amidst trials.

JFB: 1Ti 6:11

The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.

JFB: 1Ti 6:12

BIRKS thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in 1Co 9:24-26. Contrast "strifes of words" (1Ti 6:4). Compare 1Ti 1:18; 2Ti 4:7. The "good profession" is connected with the good fight (Psa 60:4).

JFB: 1Ti 6:12

The crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (2Ti 4:7-8; Phi 3:12-14). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."

JFB: 1Ti 6:12

Not in the oldest manuscripts.

JFB: 1Ti 6:12

Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in 1Ti 6:13, probably the profession here is the confession that Christ's kingdom is the kingdom of the truth, Joh 18:36-37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in 1Ti 1:18; 1Ti 4:14; 2Ti 1:4.

JFB: 1Ti 6:12

Who would testify against thee if thou shouldest fall away [BENGEL].

JFB: 1Ti 6:13

That is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in Act 7:19; compare Neh 9:6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in 1Ti 6:14, by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," 1Ti 6:12, will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come.

JFB: 1Ti 6:13

It was the Lord's part to witness, Timothy's part to confess (or "profess," 1Ti 6:12) "the good confession" [BENGEL]. The confession was His testimony that He was King, and His kingdom that of the truth (see on 1Ti 6:12; 1Ti 6:15; Mat 27:11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.

JFB: 1Ti 6:14

Greek, "the commandment," that is, the Gospel rule of life (1Ti 1:5; Joh 13:34; 2Pe 2:21; 2Pe 3:2).

JFB: 1Ti 6:14

Agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" (1Ti 5:22; Eph 5:27; Jam 1:27; 2Pe 3:14).

JFB: 1Ti 6:14

His coming in person (2Th 2:8; Tit 2:13). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [BENGEL]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, 1Ti 6:15, he says, "in HIS times": the Church's true attitude is that of continual expectation of her Lord's return (1Co 1:8; Phi 1:6, Phi 1:10).

JFB: 1Ti 6:15

Greek, "His own [fitting] times" (Act 1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (1Ti 2:6; 2Ti 1:9; Tit 1:3; Heb 1:1).

JFB: 1Ti 6:15

"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare Act 3:20): "He" is the Father (1Ti 6:16).

JFB: 1Ti 6:15

In Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (1Ti 1:11; Tit 2:13).

JFB: 1Ti 6:15

(Joh 17:3; Rom 16:27; Rev 15:4).

JFB: 1Ti 6:15

Elsewhere applied also to Jesus (Rev 1:5; Rev 17:14; Rev 19:16).

JFB: 1Ti 6:16

In His own essence, not merely at the will of another, as all other immortal beings [JUSTIN MARTYR, Quæst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Joh 5:26). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in 1Co 15:53-54.

JFB: 1Ti 6:16

After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [BENGEL]. It is unapproachable on account of its exceeding brightness [THEOPHYLACT]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [THEOPHYLACT, To Autolycus] (Psa 104:2; 1Jo 1:5).

JFB: 1Ti 6:16

(Exo 23:20; Joh 1:18; Col 1:15; Heb 11:27; 1Jo 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mat 5:8; 1Co 13:12; 1Jo 3:2; Rev 22:4).

JFB: 1Ti 6:17

Resuming the subject from above, 1Ti 6:5, 1Ti 6:10. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare 1Ti 6:14-16). From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them.

JFB: 1Ti 6:17

Contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," 1Ti 6:14.

JFB: 1Ti 6:17

Often the character of the rich (see Rom 12:16).

JFB: 1Ti 6:17

Greek, "to have their trust resting."

JFB: 1Ti 6:17

Rather, "upon . . . upon," as the oldest manuscripts.

JFB: 1Ti 6:17

Rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (Pro 23:5). Now they belong to one person, now to another, and that which has many masters is possessed by none [THEODORET].

JFB: 1Ti 6:17

The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [CALVIN].

JFB: 1Ti 6:17

Greek, "affordeth."

JFB: 1Ti 6:17

Temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Pro 10:22; 2Pe 1:3).

JFB: 1Ti 6:17

Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (1Ti 4:3). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (Jam 5:2-3) [BENGEL].

JFB: 1Ti 6:18

Like God Himself (Psa 119:68; Act 14:17) and Christ (Act 10:38). TITTMANN translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein.

JFB: 1Ti 6:18

So "rich in faith," which produces good works (Jam 2:5). Contrasted with "rich in this world," 1Ti 6:17. Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another.

JFB: 1Ti 6:18

Free givers [ALFORD]; the heart not cleaving to possessions, but ready to impart to others.

JFB: 1Ti 6:18

Ready contributors [ALFORD]: liberal in admitting others to share our goods in common with ourselves (Gal 6:6; Heb 13:16).

JFB: 1Ti 6:19

"therefrom (that is, by this means [ALFORD]; but BENGEL makes the Greek "apo" mean laying apart against a future time), laying up for themselves as a treasure" [ALFORD] (Mat 6:19-20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them (1Ti 6:18).

JFB: 1Ti 6:19

(See on 1Ti 3:13; Luk 6:48; 1Co 3:11). The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure increase of heavenly riches. We gather by scattering (Pro 11:24; Pro 13:7; Luk 16:9).

JFB: 1Ti 6:19

The oldest manuscripts and versions read, "that which is really life," its joys being solid and enduring (Psa 16:11). The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor (Jam 4:14). "In order that ('with their feet so to speak on this foundation' [DE WETTE]) they may lay hold on that which is life indeed."

JFB: 1Ti 6:20-21

Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.

JFB: 1Ti 6:20-21

A personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.

JFB: 1Ti 6:20-21

From spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.

JFB: 1Ti 6:20-21

Greek, "the deposit" (1Ti 1:18; 2Ti 1:12, 2Ti 1:14; 2Ti 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (1Ti 6:21). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [CHRYSOSTOM]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body,which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [VINCENTIUS LIRINENSIS, A.D. 434].

JFB: 1Ti 6:20-21

"turning away from" (compare 2Ti 3:4). Even as they have "turned away from the truth" (1Ti 1:6; 1Ti 5:15; 2Ti 4:4).

JFB: 1Ti 6:20-21

(1Ti 4:7; 2Ti 2:16).

JFB: 1Ti 6:20-21

Greek, "empty": mere "strifes of words," 1Ti 6:4, producing no moral fruit.

JFB: 1Ti 6:20-21

Dialectic antithesis of the false teachers [ALFORD]. WIESINGER, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (1Ti 3:16; 1Ti 6:5-6; 2Ti 2:15-23).

JFB: 1Ti 6:20-21

Where there is not faith, there is not knowledge [CHRYSOSTOM]. There was true "knowledge," a special gift of the Spirit, which was abused by some (1Co 8:1; 1Co 12:8; 1Co 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (Col 2:8, Col 2:18, Col 2:23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, 1Ti 6:20, and 2Ti 1:13-14, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" JEROME [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [BISHOP HINDS].

JFB: 1Ti 6:21

Namely, professing these oppositions of science falsely so called.

JFB: 1Ti 6:21

(See on 1Ti 1:6; 1Ti 2:11) --literally, "missed the mark" (2Ti 3:7-8). True sagacity is inseparable from faith.

JFB: 1Ti 6:21

Greek, "the grace," namely, of God, for which we Christians look, and in which we stand [ALFORD].

JFB: 1Ti 6:21

He restricts the salutation to Timothy, as the Epistle was not to be read in public [BENGEL]. But the oldest manuscripts read, "be with you"; and the "thee" may be a transcriber's alteration to harmonize with 2Ti 4:22; Tit 3:15.

JFB: 1Ti 6:21

Omitted in the oldest manuscripts.

Clarke: 1Ti 6:7

We brought nothing into this world - There are some sayings in Seneca which are almost verbatim with this of St. Paul: Nemo nascitur dives; quisquis exit in lucem jussus est lacte et panno esse contentus ; Epist. xx, "No man is born rich; every one that comes into the world is commanded to be content with food and raiment." Excutit natura redeuntem, sicut intrantem; non licet plus auferre, quam intuleris ; Epist., cap. ii. "Nature, in returning, shakes off all incumbrances as in entering; thou canst not carry back more than thou broughtest in."Seneca and St. Paul were contemporary; but all the Greek and Latin poets, and especially the stoic philosophers, are full of such sentiments. It is a self-evident truth; relative to it there can be no controversy.

Clarke: 1Ti 6:8

Having food and raiment, let us be therewith content - Αρκεσθησομεθα· Let us consider this a competency. And it is evident that the apostle considers this a competency, and by these words explains what he said 1Ti 6:6

The word ακεπασματα, which we translate raiment, signifies covering in general; and here means house or lodging, as well as clothing.

Clarke: 1Ti 6:9

But they that will be rich - Οἱ δε βουλομενοι πλουτειν . The words are emphatic, and refer to persons who are determined to get riches; who make this their object and aim in life; who live to get money; who get all they can, save all they can, and keep all they get; and yet are apprehensive of no danger, because they seek to be rich by honest means; for it is likely that the apostle does not refer to those who wish to get riches by robbery, plunder, extortion, etc

By the term rich it is very likely that the apostle refers to what he had said above: Having food and raiment, let us be therewith content. He that has more than these is rich in the sense in which the apostle uses the term

Clarke: 1Ti 6:9

Fall into temptation and a snare - Του διαβολου, Of the devil, is added by D*FG, Vulgate, Itala, and many of the fathers. It is in consequence of the temptation of the devil that they have determined to be rich; this temptation once received, others quickly succeed: and when they have swallowed down the temptation to the thing, then they drink in a thousand temptations to the means; and all these lead them εις παγιδα, into an unforeseen and concealed trap. Παγις signifies a net, trap, gin, snare, spring, or pit dug in the ground filled with sharp stakes, and slightly covered over; so that when a man, or any animal, steps upon it, he tumbles in, and is taken or destroyed. Such a snare is that into which those who will be rich must necessarily fall. But who will believe this? See on 1Ti 6:10 (note

Clarke: 1Ti 6:9

And into many foolish and hurtful lusts - The whole conduct of such a person is a tissue of folly; scraping, gathering, and heaping up riches, and scarcely affording to take the necessaries of life out of them for himself. These lusts or desires are not only foolish, but they are hurtful; the mind is debased and narrowed by them; benevolent and generous feelings become extinct; charity perishes; and selfishness, the last and lowest principle in mental degradation, absorbs the soul; for these foolish and hurtful lusts drown men in destruction and perdition - the soul is destroyed by them here, and brought through them into a state of perdition hereafter. The apostle considers these persons like mariners in a storm; by the concurrence of winds, waves, and tide, they are violently driven among the rocks, the vessel is dashed to pieces, and in a moment they are all ingulfed in the great deep! Such is the lot and unavoidable catastrophe of them that will be rich, even though they should strive to accomplish their desires by means the most rigidly honest

In this place I beg leave to refer the reader to a sermon on this text by the late Rev. John Wesley, in which the whole of this subject is treated by the hand of a master; and, for usefulness, the sermon is superior to every thing of the kind ever published. It is entitled, The Danger of Riches; and is found in his Works, Vol. 2, page 248, American edit.

Clarke: 1Ti 6:10

The love of money is the root of all evil - Perhaps it would be better to translate παντων των κακων, of all these evils; i.e. the evils enumerated above; for it cannot be true that the love of money is the root of all evil, it certainly was not the root whence the transgression of Adam sprang, but it is the root whence all the evils mentioned in the preceding verse spring. This text has been often very incautiously quoted; for how often do we hear, "The Scripture says, Money is the root of all evil!"No, the Scripture says no such thing. Money is the root of no evil, nor is it an evil of any kind; but the love of it is the root of all the evils mentioned here

Clarke: 1Ti 6:10

While some coveted after - Ορεγομενοι· Insatiably desiring

Clarke: 1Ti 6:10

Have erred from the faith - Απεπλανηθησαν· Have totally erred - have made a most fatal and ruinous departure from the religion of Christ

Clarke: 1Ti 6:10

And pierced themselves through with many sorrows - The word περιεπειραν signifies to be transfixed in every part; and is an allusion to one of those snares, παγιδα, mentioned 1Ti 6:9, where a hole is dug in the earth, and filled full of sharp stakes, and, being slightly covered over with turf, is not perceived; and whatever steps on it falls in, and is pierced through and through with these sharp stakes, the οδυναις πολλαις, the many torments, mentioned by the apostle. See on 1Ti 6:9 (note).

Clarke: 1Ti 6:11

But thou, O man of God - Thou, who hast taken God for thy portion, and art seeking a city that hath foundations, whose builder is the living God, flee these things. Escape for thy life. Even thou art not out of the reach of the love of money. How many of the ministers of religion have been ruined by this! And how much has religion itself suffered by their love of money

Clarke: 1Ti 6:11

Follow after righteousness - Justice and uprightness in all thy dealings with men. Godliness - a thorough conformity to the image of God and mind of Christ. Faith in Jesus, and in all that he has spoken; and fidelity to the talents thou hast received, and the office with which thou art intrusted

Clarke: 1Ti 6:11

Love - To God and all mankind. Patience in all trials and afflictions

Clarke: 1Ti 6:11

Meekness - Bearing up with an even mind under all adversities and contradictions.

Clarke: 1Ti 6:12

Fight the good fight of faith - " Agonize the good agony."Thou hast a contest to sustain in which thy honor, thy life, thy soul, are at stake. Live the Gospel, and defend the cause of God. Unmask hypocrites, expel the profligate, purge and build up the Church, live in the spirit of thy religion, and give thyself wholly to this work

Clarke: 1Ti 6:12

Lay hold on eternal life - All this is in allusion to the exercises in the public Grecian games: Fight, conquer, and seize upon the prize; carry off the crown of eternal life

Clarke: 1Ti 6:12

Whereunto thou art also called - The allusion to the public games is still carried on: Thou hast been called into this palaestra; thou hast been accepted as one proper to enter the lists with any antagonists that may offer; in the presence of many witnesses thou hast taken the necessary engagements upon thee, and submitted to be governed by the laws of the stadium; many eyes are upon thee, to see whether thou wilt fight manfully, and be faithful. Timothy’ s faith was undoubtedly tried by severe persecution. In Heb 13:23, it is said: Know ye that our brother Timothy is set at liberty. Hence it appears that he was imprisoned for the testimony of Christ, and perhaps it was then, more than at his ordination, that he made the good confession here mentioned. He risked his life and conquered. If not a martyr, he was a confessor.

Clarke: 1Ti 6:13

I give thee charge - This is similar to that in 1Ti 5:21 (note)

Clarke: 1Ti 6:13

Who quickeneth all things - God, who is the fountain of life, and who is the resurrection; and who will raise thee up at the last day to a life of ineffable glory, if thou be faithful unto death. And should thy life fall a sacrifice to the performance of thy duty, all will be safe; for thy life is hid with Christ in God, and when he who is thy life shall appear, then shalt thou also appear with him in glory! Thy kingdom is not of this world; remember that this good confession was made by thy Master before Pilate. Keep disentangled from all earthly things, live to and for God, and all will be well

Clarke: 1Ti 6:13

A good confession - The confession made by Christ before Pontius Pilate is, that he was Messiah the King; but that his kingdom was not of this world; and that hereafter he should be seen coming in the clouds of heaven to judge the quick and dead. See Joh 18:36, Joh 18:37; and Mar 14:61, Mar 14:62.

Clarke: 1Ti 6:14

That thou keep this commandment without spot - Two things are mentioned here

1.    That the commandment itself - the whole doctrine of Christ, should be kept entire

2.    That his life should be agreeable to that doctrine. Keep it without spot - let there be no blot on the sacred book; add nothing to it; take nothing from it; change nothing in it. Deliver down to thy successors the truth as thou hast had it from God himself

Clarke: 1Ti 6:14

Unrebukable - Let there be nothing in thy conduct or spirit contrary to this truth. Keep the truth, and the truth will keep thee

Clarke: 1Ti 6:14

Until the appearing of our Lord - Hand it down pure, and let thy conduct be a comment on it, that it may continue in the world and in the Church till the coming of Christ.

Clarke: 1Ti 6:15

Which in his times he shall show - Jesus will appear in the most proper time; the time which the infinite God in his wisdom has appointed for the second coming of his Son

Clarke: 1Ti 6:15

The blessed and only Potentate - Δυναστης, Potentate, is applied to secular governors; but none of these can be styled ὁ μακαριος και μονος, the happy and only One; ὁ Βασιλευς των βασιλευοντων, the King of kings, or the King over all kings; and Κυριος των κυριευοντων, the Lord over all lords or rulers. These are titles which could not be given to any mortals. This is made more specific by the verse following.

Clarke: 1Ti 6:16

Who only hath immortality - All beings that are not eternal must be mutable; but there can be only one eternal Being, that is God; and he only can have immortality

Clarke: 1Ti 6:16

Dwelling in the light which no man can approach unto - All this is said by the apostle in three words φως οικων απροσιτον, inhabiting unapproachable light. Such is the excessive glory of God, that neither angel nor man can approach it. It is indeed equally unapproachable to all created beings

Clarke: 1Ti 6:16

Whom no man hath seen, nor can see - Moses himself could only see the symbol of the Divine presence; but the face of God no man could ever see. Because he is infinite and eternal, therefore he is incomprehensible; and if incomprehensible to the mind, consequently invisible to the eye

Clarke: 1Ti 6:16

To whom - As the author of being, and the dispenser of all good, be ascribed honor and power - the sole authority of all-pervading, all-superintending, all-preserving, and everlasting might

The words of St. Paul are inimitably sublime. It is a doubt whether human language can be carried much higher, even under the influence of inspiration, in a description of the supreme Being. It is well known that St. Paul had read the Greek poets. He quotes Aratus, Epimenides, and Menander; this is allowed on all hands. But does he not quote, or refer to, Aeschylus and Sophocles too? Scarcely any person suspects this; and yet there is such a complete similarity between the following quotations from the above poets and the apostle’ s words, that we are almost persuaded he had them in his eye. But if so, he extends the thought infinitely higher, by language incomparably more exalted. I shall introduce and compare with the text the passages I refer to

1Ti 6:15

Ὁ μακαριος και μονος Δυναστης, ὁ Βασιλευς των βασιλευοντων, και Κυριος των κυριευοντων

The supreme Being is also styled the King of kings, and the Blessed, by Aeschylus in his tragedy of the Supplicants: -

Αναξ ανακτων, μακαρω

Μακαρτατε, και τελεω

Τελειοτατον κρατος

Ver 520. Ed. Porson

"O King of kings! most Blessed of the blessed! most Perfect of the perfect!

1Ti 6:16

Ὁ μονος εχων αθανασιαν, φως οικων απροσιτον

In the Antigone of Sophocles there is a sublime address to Jove, of which the following is an extract

Αγηρως χρονῳ Δυναστας

Κατεχεις Ολυμπου

Μαρμαροεσσαν αιγλαν

Ver. 608. Edit. Brunk

"But thou, an ever-during Potentate, dost inhabit the refulgent splendor of Olympus!

This passage is grand and noble; but how insignificant does it appear when contrasted with the superior sublimity of the inspired writer! The deity of Sophocles dwells in the dazzling splendor of heaven; but the God of Paul inhabits light so dazzling and so resplendent that it is perfectly unapproachable

Synesius, in his third hymn, has a fine idea on the mode of God’ s existence, which very probably he borrowed from St. Paul: -

Κεκαλυμμενε νου

Ιδιαις αυγαις

"O intellectual Being! veiled in thine own effulgence!

And a few lines after, he says, -

Συ το κρυπτομενον

Ιδιαις αυγαις

"Thou art He who art concealed by thy splendors.

All these are excellent, but they are stars of the twelfth magnitude before the apostolic Sun

See a quotation from Euripides, 2Ti 4:8.

Clarke: 1Ti 6:17

Charge them that are rich - He had before, in 1Ti 6:9, 1Ti 6:10, given them a very awful lesson concerning their obtaining riches; and now he gives them one equally so concerning their use of them

Clarke: 1Ti 6:17

That they be not high-minded - That they do not value themselves on account of their wealth, for this adds nothing to mind or moral worth

Clarke: 1Ti 6:17

Nor trust in uncertain riches - Πλουτου αδηλοτητι· The uncertainty of riches; things which are never at a stay, are ever changing, and seldom continue long with one proprietor; therefore, as well as on many other accounts, they are not to be trusted in: they cannot give happiness, because they are not fixed and permanent; neither can they meet the wishes of an immortal spirit; but in the living God, who is the unchangeable fountain of perfection

Clarke: 1Ti 6:17

Who giveth us richly all things to enjoy - Who not only has all good, but dispenses it liberally for the supply of the wants of all his creatures; and he does not give merely what is necessary, but he gives what tends to render life comfortable. The comforts of life come from God, as well as the necessaries. He not only gives us a bare subsistence, but he gives us enjoyments. Were it not for the oppression and rapine of wicked men, every situation and state in life would be comparatively comfortable. God gives liberally; man divides it badly.

Clarke: 1Ti 6:18

That they do good - That they relieve the wants of their fellow creatures, according to the abundance which God has given them. The highest luxury a human being can enjoy on this side of the grave

Clarke: 1Ti 6:18

Rich in good works - That their good works may be as abundant as their riches

Clarke: 1Ti 6:18

Ready to distribute - Ευμεταδοτους ειναι· That they give nothing through partiality or favor, but be guided in their distribution by the necessities of the objects presented to them; and that they confine not their charity at home, but scatter it abroad

Clarke: 1Ti 6:18

Willing to communicate - Κοινωνικους· Bringing every poor person into a state of fellowship with themselves.

Clarke: 1Ti 6:19

Laying up in store for themselves a good foundation - St. Paul seems to have borrowed this form of speech from Tobit. See 4:8, 9: If thou hast abundance, give alms accordingly: if thou hast but a little, be not afraid to give according to that little: for thou treasurest up a good reward for thyself against the day of necessity. Θεμα ραρ αγαθον θησαυριζεις σεαυτω εις ἡμεραν αναγκης . The apostle says: Αποθησαυριζοντας ἑαυτοις θεμελιον καλον εις το μελλον, ἱνα επιλαβωνται της αιωνιου ζωης "Treasuring up a good foundation to them for the future, that they may lay hold on eternal life."The sentiment is the same in both writers; the words nearly so; and the meaning is simply this, as it is judiciously paraphrased by Mr. J. Wesley in his note on this passage: "Treasuring up for themselves a good foundation, of an abundant reward by the free mercy of God, that they may lay hold on eternal life. This cannot be done by almsdeeds; yet, they come up for a memorial before God; Act 10:4. And the lack even of this may be the cause why God will withhold grace and salvation from us."Christ has said: Blessed are the merciful for they shall obtain mercy. They who have not been merciful according to their power, shall not obtain mercy; they that have, shall obtain mercy: and yet the eternal life which they obtain they look for from the mercy of God through Jesus Christ.

Clarke: 1Ti 6:20

O Timothy, keep that which is committed to thy trust - This is another repetition of the apostolic charge. (See 1Ti 1:5, 1Ti 1:18, 1Ti 1:19; 1Ti 4:6, 1Ti 4:7,1Ti 4:14, 1Ti 4:15, 1Ti 4:16; 1Ti 5:21; 1Ti 6:13.) Carefully preserve that doctrine which I have delivered to thee. Nothing can be more solemn and affectionate than this charge

Clarke: 1Ti 6:20

Avoiding profane and vain babblings - See on 1Ti 1:4 (note), and 1Ti 4:7 (note

Clarke: 1Ti 6:20

And oppositions of science falsely so called - Και αντιθεσεις της ψευδωνυμου γνωσεως· And oppositions of knowledge falsely so named. Dr. Macknight’ s note here is worthy of much attention: "In the enumeration of the different kinds of inspiration bestowed on the first preachers of the Gospel, 1Co 12:8, we find the word of knowledge mentioned; by which is meant that kind of inspiration which gave to the apostles and superior Christian prophets the knowledge of the true meaning of the Jewish Scriptures. This inspiration the false teachers pretending to possess, dignified their misinterpretations of the ancient Scriptures with the name of knowledge, that is, inspired knowledge; for so the word signifies, 1Co 14:6. And as by these interpretations they endeavored to establish the efficacy of the Levitical atonements, the apostle very properly termed these interpretations oppositions of knowledge, because they were framed to establish doctrines opposite to, and subversive of, the Gospel. To destroy the credit of these teachers, he affirmed that the knowledge from which they proceeded was falsely called inspired knowledge; for they were not inspired with the knowledge of the meaning of the Scriptures, but only pretended to it."Others think that the apostle has the Gnostics in view. But it is not clear that these heretics, or whatever they were, had any proper existence at this time. On the whole, Dr. Macknight’ s interpretation seems to be the best.

Clarke: 1Ti 6:21

Which some professing - Which inspired knowledge some pretending to, have set up Levitical rites in opposition to the great Christian sacrifice, and consequently have erred concerning the faith - have completely mistaken the whole design of the Gospel. See 1Ti 1:6, 1Ti 1:7

Clarke: 1Ti 6:21

Grace be with thee - May the favor and influence of God be with thee, and preserve thee from these and all other errors

Clarke: 1Ti 6:21

Amen - This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases it appears to have been added by different transcribers nearly in the same way in which we add the word Finis, simply to indicate the end of the work

The subscriptions as usual are various. The following are the most remarkable afforded by the MSS.: -

The first to Timothy is completed; the second to Timothy begins. - DE

The First Epistle to Timothy is completed; the second to him begins. - G. The first to Timothy, written from Laodicea. - A. The first to Timothy, written from Ladikia. - Claromont. Written from Laodicea, which is the metropolis of Phrygia. - The first to Timothy, written from Laodicea, which is the metropolis of Phrygia of Pacatiana. - Common Greek Text, and several MSS. Instead of Pacatiana, some have Pancatiana, Capatiana, and Paracatiana

The Versions are not less discordant: -

The First Epistle to Timothy, which, was written from Laodicea. - Syr

The Vulgate has no subscription

The end of the epistle. It was written from Laodicea, which is the metropolis of the cities of Phrygia. - Arab

To the man Timothy. - Aethiopic

The First Epistle to Timothy, written from Athens. - Arabic of Erpenius

Written from Athens, and sent by Titus, his disciple. - Coptic

Written from Macedonia. - Auctor Synops

The First Epistle to Timothy is ended. It was written from Laodicea, the metropolis of Phrygia of Pacatiana. - Philoxenian Syriac

There is one authority in Griesbach, Mt. c., for its being written from Nicopolis. This is the opinion also of Dr. Macknight

That the epistle was not written from Laodicea nor Athens, but from Macedonia, has been rendered probable by the arguments produced in the preface, to which the reader is referred for this and the date of the epistle itself

Review of 1 Timoth

In reviewing the whole of this epistle, I cannot help considering it of the first consequence to the Church of God. In it we see more clearly than elsewhere what the ministers of the Gospel should be, and what is the character of the true Church. Bishops, presbyters, and deacons are particularly described; and their qualifications so circumstantially detailed, that it is impossible to be ignorant on this head. What the Church should be is also particularly stated; it is the house of the living God; the place where he lives, works, and manifests himself. The doctrines and discipline of the Church are not less specifically noted. All these subjects are considered at large in the notes, and here nothing need be added

Should it be said, the apostle, in giving the qualifications of a bishop, "nowhere insists on human learning,"it may be answered in general, that no ignorant person in those times could have possibly got admittance into the Church as a teacher of Christianity. Every person, acknowledged as a teacher, was himself well taught in the word of God, and well taught by the Spirit of God; and much teaching of the Divine Spirit was then necessary, as the New Testament Scriptures were not then completed; and, if we were to allow the earlier date of this epistle, scarcely any part of the New Testament had then been written. The gospels had not come as yet into general circulation; and only a few of St. Paul’ s epistles, viz. those to the Thessalonians, and that to the Galatians, and the first to the Corinthians, had been written before the year 56. At such times much must have been done by immediate revelations, and a frequent communication of miraculous powers

It is natural for men to run into extremes; and there is no subject on which they have run into wider extremes than that of the necessity of human learning; for in order to a proper understanding of the sacred Scriptures, on one hand, all learning has been cried down, and the necessity of the inspiration of the Holy Spirit, as the sole interpreter, strongly and vehemently argued. On the other, all inspiration has been set aside, the possibility of it questioned, and all pretensions to it ridiculed in a way savouring little of Christian charity or reverence for God. That there is a middle way from which these extremes are equally distant, every candid man who believes the Bible must allow. That there is an inspiration of the Spirit which every conscientious Christian may claim, and without which no man can be a Christian, is sufficiently established by innumerable scriptures, and by the uninterrupted and universal testimony of the Church of God; this has been frequently proved in the preceding notes. If any one, professing to be a preacher of the Gospel of Jesus, denies, speaks, or writes against this, he only gives awful proof to the Christian Church how utterly unqualified he is for his sacred function. He is not sent by God, and therefore he shall not profit the people at all. With such, human learning is all in all; it is to be a substitute for the unction of Christ, and the grace and influences of the Holy Spirit

But while we flee from such sentiments, as from the influence of a pestilential vapour, shall we join with those who decry learning and science, absolutely denying them to be of any service in the work of the ministry, and often going so far as to assert that they are dangerous and subversive of the truly Christian temper and spirit, engendering little besides pride, self-sufficiency, and intolerance

That there have been pretenders to learning, proud and intolerant, we have too many proofs of the fact to doubt it; and that there have been pretenders to Divine inspiration, not less so, we have also many facts to prove. But such are only pretenders; for a truly learned man is ever humble and complacent, and one who is under the influence of the Divine Spirit is ever meek, gentle, and easy to be entreated. The proud and the insolent are neither Christians nor scholars. Both religion and learning disclaim them, as being a disgrace to both

But what is that learning which may be a useful handmaid to religion in the ministry of the Gospel? Perhaps we may find an answer to this important question in one of the qualifications which the apostle requires in a Christian minister, 1Ti 3:2 : He should be apt to teach - capable of teaching others. See the note on 1Ti 3:2. Now, if he be capable of teaching others, he must be well instructed himself; and in order to this he will need all the learning that, in the course of the Divine providence, he is able to acquire

But it is not the ability merely to interpret a few Greek and Latin authors that can constitute a man a scholar, or qualify him to teach the Gospel. Thousands have this knowledge who are neither wise unto salvation themselves, nor capable of leading those who are astray into the path of life. Learning is a word of extensive import; it signifies knowledge and experience; the knowledge of God and of nature in general, and of man in particular; of man in all his relations and connections; his history in all the periods of his being, and in all the places of his existence; the means used by Divine providence for his support; the manner in which he has been led to employ the powers and faculties assigned to him by his Maker; and the various dispensations of grace and mercy by which he has been favored. To acquire this knowledge, an acquaintance with some languages, which have long ceased to be vernacular, is often not only highly expedient, but in some cases indispensably necessary. But how few of those who pretend most to learning, and who have spent both much time and much money in seats of literature in order to obtain it, have got this knowledge! All that many of them have gained is merely the means of acquiring it; with this they become satisfied, and most ignorantly call it learning. These resemble persons who carry large unlighted tapers in their hand, and boast how well qualified they are to give light to them who sit in darkness, while they neither emit light nor heat, and are incapable of kindling the taper they hold. Learning, in one proper sense of the word, is the means of acquiring knowledge; but multitudes who have the means seem utterly unacquainted with their use, and live and die in a learned ignorance. Human learning, properly applied and sanctified by the Divine Spirit, is of inconceivable benefit to a Christian minister in teaching and defending the truth of God. No man possessed more of it in his day than St. Paul, and no man better knew its use. In this, as well as in many other excellences, he is a most worthy pattern to all the preachers of the Gospel. By learning a man may acquire knowledge; by knowledge reduced to practice, experience; and from knowledge and experience wisdom is derived. The learning that is got from books or the study of languages is of little use to any man, and is of no estimation, unless practically applied to the purposes of life. He whose learning and knowledge have enabled him to do good among men, and who lives to promote the glory of God and the welfare of his fellow creatures, can alone, of all the literati, expect to hear in the great day: Well done, good and faithful servant! Enter thou into the joy of thy Lord

How necessary learning is at present to interpret the sacred writings, any man may see who reads with attention; but none can be so fully convinced of this as he who undertakes to write a comment on the Bible. Those who despise helps of this kind are to be pitied. Without them they may, it is true, understand enough for the mere salvation of their souls; and yet even much of this they owe, under God, to the teaching of experienced men. After all, it is not a knowledge of Latin and Greek merely that can enable any man to understand the Scriptures, or interpret them to others; if the Spirit of God take not away the veil of ignorance from the heart, and enlighten and quicken the soul with his all-pervading energy, all the learning under heaven will not make a man wise unto salvation

Finished correcting for a new edition, Dec. 22d, 1831. - A.C.

Calvin: 1Ti 6:7

7.For we brought nothing into the world., He adds this for the purpose of setting a limit to the sufficiency. Our covetousness is an insatiable gulf, if it be not restrained; and the best bridle is, when we desire nothing more than the necessity of this life demands; for the reason why we transgress the bounds, is, that our anxiety extends to a thousand lives which we falsely imagine. Nothing is more common, and indeed nothing is more generally acknowledged, than this statement of Paul; but as soon as all have acknowledged it, (as we see every day with our eyes,) every man swallows up with his wishes his vast possessions, in the same manner as if he had a belly able to contain half of the world. And this is what is said, that,

“although the folly of the fathers appears in hoping that they will dwell here for ever, nevertheless their posterity approve of their way.” ¹²¹ (Psa 49:13.)

In order, therefore, that we may be satisfied with a sufficiency, let us learn to have our heart so regulated, as to desire nothing but what is necessary for supporting life.

Calvin: 1Ti 6:8

8.Having food and raiment When he mentions food and raiment, he excludes luxuries and overflowing abundance; for nature is content with a little ¹²² and all that goes beyond the natural use is superfluous. Not that to use them more largely ought to be condemned on its own account, but lusting after them is always sinful.

Calvin: 1Ti 6:9

9.They who wish to be rich After having exhorted him to be content, and to despise riches, he now explains how dangerous is the desire of having them, and especially in the ministers of the Church, of whom he expressly speaks in this passage. Now the cause of the evils, which the Apostle here enumerates, is not riches, but an eager desire of them, even though the person should be poor. And here Paul shews not only what generally happens, but what must always happen; for every man that has resolved to become rich gives himself up as a captive to the devil. Most true is that saying of the heathen poet, — “He who is desirous of becoming rich is also desirous of acquiring riches soon.” ¹²³ Hence it follows, that all who are violently desirous of acquiring wealth rush headlong.

Hence also those foolish, or rather, mad desires, which at length plunge them into perdition. This is, indeed, a universal evil; but in the pastors of the Church it is more easily seen; for they are so maddened by avarice, that they stick at nothing, however foolish, whenever the glitter of gold or silver dazzles their eyes.

Calvin: 1Ti 6:10

10.For the root of all evils is avarice ¹²⁴ There is no necessity for being too scrupulous in comparing other vices with this. It is certain that ambition and pride often produce worse fruits than covetousness does; and yet ambition does not proceed from covetousness. The same thing may be said of the sins forbidden by the seventh commandment. But Paul’s intention was not to include under covetousness every kind of vices that can be named. What then? He simply meant, that innumerable evils arise from it; just as we are in the habit of saying, when we speak of discord, or gluttony, or drunkenness, or any other vice of that kind, that there is no evil which it does not produce. And, indeed, we may most truly affirm, as to the base desire of gain, that there is no kind of evils that is not copiously produced by it every day; such as innumerable frauds, falsehoods, perjury, cheating, robbery, cruelty, corruption in judicature, quarrels, hatred, poisonings, murders; and, in short, almost every sort of crime.

Statements of this nature occur everywhere in heathen writers; and, therefore, it is improper that those persons who would applaud Horace or Ovid, when speaking in that manner, should complain of Paul as having used extravagant language. I wish it were not proved by daily experience, that this is a plain description of facts as they really are. But let us remember that the same crimes which spring from avarice, may also arise, as they undoubtedly do arise, either from ambition, or from envy, or from other sinful dispositions.

Which some eagerly desiring The Greek wordὀρεγόμενοι is overstrained, when the Apostle says that avarice is “eagerly desired;” but it does not obscure the sense. He affirms that the most aggravated of all evils springs from avarice — revolting from the faith; for they who are diseased with this disease are found to degenerate gradually, till they entirely renounce the faith. Hence those sorrows, which he mentions; by which term I understand frightful torments of conscience, which are wont to befall men past all hope; though God has other methods of trying covetous men, by making them their own tormentors.

Calvin: 1Ti 6:11

11.But thou, O man of God, flee these things By calling him man of God he adds weight to the exhortation. If it be thought proper to limit to the preceding verse the injunction which he gives to follow righteousness, piety, faith, patience, this is an instruction which he gives, by contrast, for correcting avarice, by informing him what kind of riches he ought to desire, namely, spiritual riches. Yet this injunction may also be extended to other clauses, that Timothy, withdrawing himself from all vanity, may avoid that (περιεπγίαν) vain curiosity w hich he condemned a little before; for he who is earnestly employed about necessary employments will easily abstain from those which are superfluous. He names, by way of example, some kinds of virtues, under which we may suppose others to be included. Consequently, every person who shall be devoted to the pursuit of “righteousness,” and who shall aim at “piety, faith, charity,” and shall follow patience and gentleness, cannot but abhor avarice and its fruits. ¹²⁵

Calvin: 1Ti 6:12

12.Fight the good fight of faith In the next epistle he says,

“He who hath become a soldier doth not entangle himself with matters inconsistent with his calling.” (2Ti 2:4.)

In like manner, in order to withdraw Timothy from excessive solicitude about earthly things, he reminds him that he must “fight;” for carelessness and self-indulgence arise from this cause, that the greater part wish to serve Christ at ease, and as if it were pastime, whereas Christ calls all his servants to warfare.

For the purpose of encouraging him to fight such a fight courageously, he calls it good; that is, successful, and therefore not to be shunned; for, if earthly soldiers do not hesitate to fight, when the result is doubtful, and when there is a risk of being killed, ¹²⁶ how much more bravely ought we to do battle under the guidance and banner of Christ, when we are certain of victory? More especially, since a reward awaits us, not such as other generals are wont to give to their soldiers, but a glorious immortality and heavenly blessedness; it would certainly be disgraceful that we, who have such a hope held out to us, should grow weary or give way. And that is what he immediately afterwards adds, —

Lay hold on eternal life As if he had said, “God calls thee to eternal life, and therefore, despising the world, strive to obtain it.” When he commands them to “lay hold on it,” he forbids them to pause or slacken in the middle of their course; as if he had said, that “nothing has been done, ¹²⁷ till we have obtained the life to come, to which God invites us.” In like manner, he affirms that he strives to make progress, because he has not yet laid hold. (Phi 3:12.)

To which also thou, hast been called Because men would run at random, and to no purpose, if they had not God as the director of their course, for the purpose of promoting their cheerful activity, he mentions also the calling; for there is nothing that ought to animate us with greater courage than to learn that we have been “called” by God; for we conclude from this, that our labor, which God directs, and in which he stretches out his hand to us, will not be fruitless. Besides, to have rejected the calling of God would be a disgraceful reproach; and, therefore, this ought to be a very powerful excitement: “God calls thee to eternal life; beware of being drawn aside to anything else, or of falling short in any way, before thou hast attained it.”

And hast confessed a good confession By mentioning his former life, the Apostle excites him still more to persevere; for to give way, after having begun well, is more disgraceful than never to have begun. To Timothy, who had hitherto acted valiantly, and had obtained applause, he addresses this powerful argument, that the latter end should correspond to the beginning. By the word confession I understand not that which is expressed in words, but rather what is actually performed; and that not in a single instance merely, but throughout his whole ministry. The meaning therefore is: “Thou hast many witnesses of thy illustrious confession, both at Ephesus and in other countries, who have beheld thee acting faithfully and sincerely in the profession of the gospel; and, therefore, having given such a proof of fidelity, thou canst not, without the greatest shame and disgrace, shew thyself to be anything else than a distinguished soldier of Christ.” By this passage we are taught in general, that the more any of us excels, the less excusable is he if he fail, and the stronger are his obligations to God to persevere in the right course.

Calvin: 1Ti 6:13

13.I charge thee The great vehemence of solemn appeal, which Paul employs, is a proof how rare and hard a virtue it is, to persevere in the ministry, in a proper manner, till the end; for, although he exhorts others, in the person of Timothy, yet he addresses him also.

Before God, who quickeneth all things What he affirms concerning Christ and concerning God, has an immediate relation to the present subject; for, when he ascribes this to God, that he quickeneth all things, he wishes to meet the offense of the cross, which presents to us nothing but the appearance of death. He therefore means, that we should shut our eyes, when ungodly men hold out and threaten death; or rather, that we should fix our eyes on God alone, because it is he who restoreth the dead to life. The amount of the whole is, that, turning away our gaze from the world, we should learn to look at God alone.

And Christ Jesus, who testified a good confession before Pontius Pilate What he now adds about Christ contains a remarkable confirmation; for we are taught, that we are not in the school of Plato, to learn philosophy from him, and to hear him discoursing in the shade about idle disputes; but that the doctrine which Timothy professes was ratified by the death of the Son of God. Christ made his confession before Pilate, not in a multitude of words, but in reality; that is, by undergoing a voluntary death; for, although Christ chose to be silent before Pilate, rather than speak in his own defense, because he had come thither — devoted already to a certain condemnation; yet in his silence there was a defense of his doctrine not less magnificent than if he had defended himself with a loud voice. He ratified it by his blood, and by the sacrifice of his death, better than he could have ratified it by his voice. ¹²⁸

This confession the Apostle calls good. For Socrates also died; and yet his death was not a satisfactory proof of the doctrine which he held. But when we hear that the blood of the Son of God was shed, that is an authentic seal which removes all our doubt. Accordingly, whenever our hearts waver, let us remember that we should always go to the death of Christ for confirmation. What cowardice would there be in deserting such a leader going before us to show us the way!

Calvin: 1Ti 6:14

14.That thou, keep the commandment. By the word commandment he means all that he hath hitherto said about the office of Timothy, the sum of which was, that he should show himself to be a faithful minister to Christ and to the Church. What is the use of extending this to the whole law? But perhaps it will be thought preferable to view it as denoting the office which he had received by divine authority; for we are appointed to be ministers of the Church on no other condition than this, that God enjoins upon us whatever he wishes us to do. Thus to “keep the commandment” would be nothing else than to discharge honestly the office committed to him. I certainly view it as referring altogether to the ministry of Timothy.

Spotless and unblameable ¹²⁹ Whether we consider the case or the termination ¹³⁰ of the two Greek adjectives which are thus translated, they may apply either to the commandment given, or to the person of Timothy; but the meaning which I have assigned is much more appropriate. ¹³¹ Paul informs Timothy, that he must he wish to discharge his office in a proper manner.

Till the revelation of our Lord Jesus Christ It is impossible to tell how necessary it was to all the godly, at that time, to have their mind entirely fixed on the day of Christ; because innumerable offenses existed everywhere in the world. They were assailed on every hand, were universally hated and abhorred, were exposed to the mockeries of all, were oppressed every day with new calamities; and yet they saw no fruit of so many toils and annoyances. What then remained, but that in thought they should fly away to that blessed day of our redemption?

Yet the same reason is in force with regard to us in the present day, and indeed applies equally to almost every age. How many things does Satan constantly present to our eyes, which, but for this, would a thousand times draw us aside from the right course! I say nothing about fires, and swords, and banishments, and all time furious attacks of enemies. I say nothing about slanders and other vexations. How many things are within, that are far worse! Ambitious men openly attack us, Epicureans and Lucianists jeer at us, impudent men provoke us, hypocrites murmur at us, they who are wise after the flesh secretly bite us, we are harassed by various methods in every direction. In short, it is a great miracle that any man perseveres steadfastly in an office so difficult and so dangerous. The only remedy for all these difficulties is, to cast our eyes towards the appearing of Christ, and to keep them fixed on it continually. ¹³²

Calvin: 1Ti 6:15

15.Which in his seasons he will show We are commonly hasty in our wishes, and not far from prescribing a day and hour to God, as if we should say, that he must not delay to perform anything that he has promised; and for that reason the Apostle takes an early opportunity of restraining excessive haste, by expecting the coming of Christ. For that is the meaning of the words, “which in his seasons he will show.” When men know that the proper time for anything is not fully come, they wait for it more patiently. How comes it that we are so patient in bearing with the order of nature, but because we are restrained by this consideration, that we shall act unreasonably, if we struggle against it with our desires? Thus we know, that the revelation of Christ has its appointed time, for which we must wait patiently.

The blessed and only Prince Those splendid titles are here employed in exalting the princely authority of God, in order that the brilliancy of the princes of this world may not dazzle our eyes. And such instruction was, at that time, especially necessary; for by how much all kingdoms were then great and powerful, by so much were the majesty and glory of God thrown into the shade. For all that governed the kingdoms of the world not only were deadly enemies of the kingdom of God, but proudly mocked at God, and trampled his sacred name under their feet; and the greater the haughtiness with which they despised true religion, the more happy did they imagine themselves to be. From such an aspect of things who would not have concluded that God was miserably vanquished and oppressed? We see to what a pitch of insolence Cicero rises against the Jews on account of their humbled condition, in his oration for Flaccus.

When good men see that the wicked are puffed up with prosperity, they are sometimes cast down; and therefore Paul, for the purpose of withdrawing the eyes of the godly from that transitory splendor, ascribes to God alone “blessedness, principality, and kingly power.” When he calls God the only prince, he does not overthrow civil government, as if there ought to be no magistrates or kings in the world, but means that it is He alone who reigns from himself and from his own power. This is evident from what follows, which he adds by way of exposition, —

King of kings, and Lord of lords The sum of it is, that all the governments of the world are subject to his dominion, depend upon him, and stand or fall at his bidding, but that the authority of God is beyond all comparison, because all the rest are nothing as compared with his glory, and while they fade and quickly perish, his authority will endure for ever.

Calvin: 1Ti 6:16

16.Who alone hath immortality Paul labors to demonstrate that there is no happiness, no dignity or excellence, no life, out of God. Accordingly, he now says that God alone is immortal, in order to inform us, that we and all the creatures do not, strictly speaking, live, but only borrow life from Him. Hence it follows that, when we look up to God as the fountain of immortal life, we should reckon this present life as of no value.

But it is objected, that the human soul and angels have their immortality, and therefore this cannot be truly affirmed of God alone. I reply, when it is said, that God alone possesses immortality, it is not here denied that he bestows it, as he pleases, on any of his creatures. The meaning is the same as if Paul had said that God alone is immortal from himself and from his own nature, but has immortality in his power; so that it does not belong to creatures, except so far as he imparts to them power and vigor; for if you take away the power of God which is communicated to the soul of man, it will instantly fade away; and the same thing may be said about angels. Strictly speaking, therefore, immortality does not subsist in the nature of souls or of angels, but comes from another source, namely, from the secret inspiration of God, agreeably to that saying,

“In him we live, and move, and are.” (Act 17:28.)

If any one wish to have a larger and more acute discussion of this subject, let him consult the twelfth book of Augustine “On the City of God.”

Who inhabiteth unapproachable light He means two things, that God is concealed from us, and yet that the cause of obscurity is not in himself, as if be were hidden in darkness, but in ourselves, who, on account of the weak vision, or rather the dullness of our understanding, cannot approach to his light. We must understand that the light of God is unapproachable, if any one endeavor to approach to it in his own strength; for, if God did not open up the entrance to us by his grace, the prophet would not say:

“They who draw near to him are enlightened.” (Psa 34:5.)

Yet it is true that, while we are surrounded by this mortal flesh, we never penetrate so far into the deepest secrets of God as to have nothing hidden from us; for

“we know in part, and we see as by a mirror, and in a riddle.”
(1Co 13:9.)

By faith, therefore, we enter into the light of God, but only in part. Still it is true, that it is a “light unapproachable” by man.

Whom no man hath seen or can see This is added for the sake of additional explanation, that men may learn to look by faith to him, whom they cannot see with the bodily eyes, or even with the powers of their understanding; for I view this as referring not only to the bodily eyes, but also to the faculties of the soul. We must always consider what is the Apostle’s design. It is difficult for us to overlook and disregard all those things of which we have immediate vision, that we may endeavor to come to God, who is nowhere to be seen. For this thought always comes into our mind: “How knowest thou if there is a God, seeing that thou only hearest that he is, and dost not see him?” The Apostle fortifies us against this danger, by affirming that it ought not to be judged according to our senses, because it exceeds our capacity; for the reason why we do not see is, that our sight is not so keen as to ascend to so great a height.

There is a long dispute in Augustine on this point, because it appears to contradict what is said, in the first Epistle,

“Then shall we see him as he is, because we shall be like him.”
(1Jo 3:2.)

While he reasons on this subject in many passages, there appears to me to be none in which he explains it more clearly than in the letter which he writes to the widow Paulina.

So far as relates to the meaning of the present passage, the answer is easy, that we cannot see God in this nature, as it is said elsewhere,

“Flesh and blood shall not possess the kingdom of God.”
(1Co 15:50.)

We must be renewed, that we may be like God, before it be granted to us to see him. And that our curiosity may not be beyond measure, let us always remember, that the manner of living is of more importance in this inquiry than the manner of speaking. At the same time, let us remember the judicious caution which Augustine gives us, to be on our guard lest, while we are keenly disputing how God can be seen, we lose both peace and sanctification, without which no man can ever see God.

Calvin: 1Ti 6:17

17.Command (or charge) those who are rich There being many among Christians who were poor and in a mean condition, it is probable that they were despised (as usually happens) by the rich; and especially this might be common at Ephesus, which was a wealthy city; for in such cities, for the most part, pride is more extensively prevalent. And hence we infer how dangerous is a great abundance of riches. Nor are there wanting good reasons why Paul addresses so severe an admonition to the rich; but it is for the purpose of remedying faults which almost always follow riches in the same manner as the shadow follows the body; and that through the depravity of our natural disposition, for out of the gifts of God we always draw an occasion for sinning.

That they be not haughty, nor hope in the uncertainty of riches He expressly mentions two things against which rich men ought to be on their guard, pride and deceitful hope, of which the former springs from the latter. Accordingly, Paul appears to have added, in the same place, “nor hope in the uncertainty of riches,” in order to point out the source of all pride. For whence comes it, that rich men grow insolent, and take extreme delight in despising others, but because they imagine that they are supremely happy? Vain confidence goes first, and then arrogance follows.

Rich in this world When Paul wishes to correct those faults, he first speaks contemptuously of riches; for the phrase, in this world, is intended to lower them in our esteem. All that is in the world has the taste of its nature; so that it is fading, and quickly passes away. The uncertainty and vanity of the hope that is placed in riches are shewn by him from this consideration, that the possession of them is so transitory that it is like a thing unknown; for, while we think that we hold them, they slip out of our hands in a moment. How foolish is it, therefore, to place our hope in them!

But in the living God He who understands this will find no difficulty in withdrawing his hope from riches; for, if it is God alone who supplies us with everything for the necessary purposes of life, we transfer to riches what is this prerogative, when we place hope in them. Now observe that there is an implied contrast, when he affirms that God giveth abundantly to all. The meaning is, that, although we have a full and overflowing abundance of all things, yet we have nothing but from the blessing of God alone; for it is that blessing alone which imparts to us all that is needful.

Hence it follows, that they are egregiously mistaken, who rely on riches, and do not depend entirely on the blessing of God, in which consists a sufficiency of food and of everything else. Hence also we conclude, that we are forbidden to trust in riches, not only because they belong to the use of mortal life, but likewise because they are nothing but smoke; for we are fed, not by bread only, but by the blessing of God. (Deu 8:3.) ¹³³

When he saysπλουσίως εἰς ἀπόλαυσιν, abundantly for enjoyment, he describes how kind God is to us, and even to all men, and to the brute beasts; for his kindness extends far and wide beyond our necessity. (Psa 36:6.)

Calvin: 1Ti 6:18

18.To do good He adds another remedy to the former, for correcting the sinful dispositions of rich men, by stating authoritatively what is the lawful use of riches; for the richer any man is, the more abundant are his means of doing good to others; and because we are always more tardy than we ought to be in giving to the poor, he employs many words in commendation of that virtue.

Calvin: 1Ti 6:19

19.Laying up for themselves a good foundation Besides, he adds an incitement drawn from the promise of a reward; that, by bestowing and communicating, they will procure for themselves a better treasure than they can have on earth. By the word foundation he means a firm and lasting duration; for the spiritual riches which we “lay up for ourselves” in heaven, are not exposed to the ravages of worms or thieves, (Mat 6:20,) or fires, but continue always to be placed beyond all danger. On the contrary, nothing on earth is solidly founded; but everything may be said to be in a floating condition.

The inference drawn by Papists from this passage, that we therefore obtain eternal life by the merit of good works, is excessively frivolous. It is true that God accepts as given to himself everything that is bestowed on the poor. (Mat 25:40.) But even the most perfect hardly perform the hundredth part of their duty; and therefore our liberality, does not deserve to be brought into account before God. So far are we from rendering full payment, that, if God should call us to a strict account, there is not one of us who would not be a bankrupt. But, after having reconciled us to himself by free grace, he accepts our services, such as they are, and bestows on them a reward which is not due. This recompense, therefore, does not depend on considerations of merit, but on God’s gracious acceptance, and is so far from being inconsistent with the righteousness of faith, that it may be viewed as an appendage to it.

Calvin: 1Ti 6:20

20.O Timothy, guard that which is committed, to thee Though interpreters differ in expoundingπαραθήκην, a thing committed, yet, for my part, I think that it denotes that grace which had been communicated to Timothy for the discharge of his office. It is called “a thing committed,” for the same reason that it is called (Mat 25:15,) “a talent;” for all the gifts which God bestows on us are committed to us on this condition, that we shall one day give an account of them, if the advantage which they ought to have yielded be not lost through our negligence. The Apostle therefore exhorts him to keep diligently what had been given to him, or rather, what had been committed to him in trust; that he may not suffer it to be corrupted or adulterated, or may not deprive or rob himself of it through his own fault. It frequently happens that our ingratitude or abuse of the gifts of God causes them to be taken from us; and therefore Paul exhorts Timothy to endeavor to preserve, by a good conscience and by proper use, that which had been “committed” to him.

Avoiding profane vanities of noises The object of the admonition is, that he may be diligent in imparting solid instruction; and this cannot be, unless he detest ostentation; for, where an ambitious desire to please prevails, there is no longer any strong desire of edification. For this reason, when he spoke of “guarding the thing committed,” he very appropriately added this caution about avoiding profane talkativeness. As to the rendering which the Vulgate gives toκενοφωςίας, “ vanities of voices,” I do not so much object to it, except on the ground of an ambiguity which has led to a wrong exposition; for “ Voces “ is commonly supposed to have the same meaning here as “ Vocabula,” “Words,” such as Fate or Fortune.

But, for my part, I think that he describes the high-sounding and verbose and bombastic style of those who, not content with the simplicity of the gospel, turn it into profane philosophy.

Theκενοφωβίαι ¹³⁴ consist, not in single words, but in that swelling language which is so constantly and so disgustingly poured out by ambitious men, who aim at applause rather than the profit of the Church. And most accurately has Paul described it; for, while there is a strange sound of something lofty, there is nothing underneath but “empty” jingle, which he likewise calls “profane;” for the power of the Spirit is extinguished as soon as the Doctors blow their flutes in this manner, to display their eloquence.

In the face of a prohibition so clear and distinct, which the Holy Spirit has given, this plague has nevertheless broken out; and, indeed, it showed itself at the very beginning, but, at length, has grown to such a height in Popery, that the counterfeit mark of theology which prevails there — is a lively mirror of that “profane” and “empty noise” of which Paul speaks. I say nothing about the innumerable errors and follies and blasphemies with which their books and their noisy disputes abound. But even although they taught nothing that was contrary to godliness, yet, because their whole doctrine contains nothing else than big words and bombast, because it is inconsistent with the majesty of Scripture, the efficacy of the Spirit, the gravity of the prophets, and the sincerity of the apostles, it is, on that account, an absolute profanation of real theology.

What, I ask, do they teach about faith, or repentance, or calling on God; about the weakness of men, or the assistance of the Holy Spirit, or the forgiveness of sins by free grace, or about the office of Christ, that can be of any avail for the solid edification of godliness? But on this subject we shall have occasion to speak again in expounding the Second Epistle. Undoubtedly, any person who possesses a moderate share of understanding and of candor; will acknowledge that all the high-sounding terms of Popish Theology, and all the authoritative decisions that make so much noise in their schools, are nothing else than “profaneκενοφωνίαι, ” (empty words,) and that it is impossible to find more accurate terms for describing them than those which the Apostle has employed. And certainly it is a most righteous punishment of human arrogance, that they who swerve from the purity of Scripture become profane. The doctors of the Church, therefore, cannot be too earnestly attentive to guard against such corruptions, and to defend the youth from them.

The old translation, adopting the reading ofκαινοφωνίας instead of κενοφωνίας, rendered it novelties of words; and it is evident from the commentaries of the ancients, that this rendering, which is even now found in some Greek copies, was at one time extensively approved; but the former, which I have followed, is far better.

And contradictions of science falsely so called This also is highly exact and elegant; for so swollen are the subtleties on which men desirous of glory plume themselves, that they overwhelm the real doctrine of the gospel, which is simple and unpretending. That pomp, therefore, which courts display, and which is received with applause by the world, is called by the Apostle “contradictions.” Ambition, indeed, is always contentious, and is the mother of disputes; and hence it arises that they who are desirous to display themselves are always ready to enter into the arena of debate on any subject. But Paul had this principally in view, that the empty doctrine of the sophists, rising aloft into airy speculations and subtleties, not only obscures by its pretensions the simplicity of true doctrine, but also oppresses and renders it contemptible, as the world is usually carried away by outward show.

Paul does not mean that Timothy should be moved by emulation to attempt something of the same kind, but, because those things which have an appearance of subtlety, or are adapted to ostentation, are more agreeable to human curiosity, Paul, on the contrary, pronounces that “science” which exalts itself above the plain and humble doctrine of godliness — to be falsely called and thought a science. This ought to be carefully observed, that we may learn boldly to laugh at and despise all that hypocritical wisdom which strikes the world with admiration and amazement, although there is no edification in it; for, according to Paul, no science is truly and justly so called but that which instruct us in the confidence and fear of God; that is, in godliness.

Calvin: 1Ti 6:21

21.Which some professing, have erred concerning the faith From the result, also, he demonstrates how dangerous a thing it is, and how much it ought to be avoided. The way in which God punishes the haughtiness of those who, through the desire of obtaining reputation, corrupt and disfigure the doctrine of godliness, is, that he allows them to fall away from soundness of understanding, so that they involve themselves in many absurd errors. We see that this has taken place in Popery; for, after they began to speculate in profane manner, about the mysteries of our religion, there followed innumerable monsters of false opinions. Faith is here taken, as in some former passages, for the summary of religion and sound doctrine. Warned by such examples, if we abhor revolt from “the faith,” let us adhere to the pure word of God, and let us detest sophistry and all useless subtleties, because they are abominable corruptions of religion.

END OF THE FIRST EPISTLE TO TIMOTHY.

Defender: 1Ti 6:8

God has promised to supply the needs of His people if they are faithful (Phi 4:19; Mat 6:33), and that should be enough. If the Lord, in His grace, provides more than this for any of His children, it is probably for the purpose of testing our faithfulness to see if we will use such prosperity in ways to please ourselves or to honor the Lord."

Defender: 1Ti 6:10

It is not money, but the love of money, that is the root of all evil. Some commentators have softened the meaning here by taking it as all kinds of evil, but the original actually reads "all evil." Paul, elsewhere, says that covetousness is idolatry, the worship of money as a god (not money in itself but the power and possessions that money can provide), and Jesus Himself said that we cannot serve both God and mammon (Eph 5:5; Mat 6:24). Pride is the sin of the devil (1Ti 3:6), and it is pride that generates the love of what money provides. Evolutionism, which is the basis of all false religion and false philosophy, is essentially just the rationale that justifies man's God-denying pride which causes the love of money, which is the "root of all evil.""

Defender: 1Ti 6:15

The Greek for "Potentate" could well be translated "Mighty One."

Defender: 1Ti 6:15

See Rev 17:14; Rev 19:16."

Defender: 1Ti 6:16

Jesus Christ is God and, therefore, is the only one who has intrinsic immortality. However, He assumed human flesh in order to die as man's substitute for sin. "I am he that liveth, and was dead;" He says, "and, behold, I am alive for evermore" (Rev 1:18). Now He "hath abolished death, and hath brought life and immortality to light through the gospel" (2Ti 1:10). Now we can say, with Him: "This mortal must put on immortality" (1Co 15:53)."

Defender: 1Ti 6:16

No man can see God in His essential glory and live (Exo 33:20; Joh 1:18). But we shall see Jesus Christ, the Man in the glory, and live forever (Rev 21:23; Rev 22:4, Rev 22:5)."

Defender: 1Ti 6:20

The connotation of "keep" is guard. The Christian faith has been committed to us in all its purity and saving power. We must guard it against all attempts to distort, dilute or deny it, for these would destroy it.

Defender: 1Ti 6:20

"Profane and vain babblings," secular and pointless philosophizings, are to be utterly avoided, not in the sense of fleeing from them, but rather of not being influenced by them and by rendering them void, refuting them with truth. The intellectual and political establishments are rife with humanistic philosophies and programs of all kinds. We must beware of them all (Col 2:8) and guard the integrity of the Christian faith in every detail.

Defender: 1Ti 6:20

"Oppositions" is the Greek antithesis, the very name of which bespeaks empty philosophies culminating in Marxism.

Defender: 1Ti 6:20

"Science falsely so called" is, in the Greek, literally "pseudo-science" or "pseudo-knowledge." This pseudo-science is nothing other than evolutionism, which has been in "oppositions" against God as Savior and Creator and the world as His creation since the beginning of time. In Paul's day, it mainly took the form of Epicureanism (based on atheistic evolutionism) and Stoicism (based on pantheistic evolutionism). It soon would take the form of Gnosticism and later of Neo-Platonism, both also assuming evolution. In other parts of the world, it had the form of Taoism, Hinduism, Confucianism or Buddhism, all based on some form of pantheistic evolution and an infinitely old cosmos. In recent times it assumed the form of Darwinism, though men are now returning again to various forms of eastern religion and their systems of pantheistic evolution, still rejecting God as Creator and Christ as Savior. Yet all forms of evolutionism are pseudo-science at best, filled with "profane and vain babblings." Note the following summary of current scientific evidence against evolutionism:

1. There is no present evolution; only horizontal variations and extinctions.

2. There was no past evolution, only ubiquitous gaps between basic kinds in the fossils.

3. There can be no possible evolution since universal laws of conservation and decay now govern all natural processes.

4. There has been no time period long enough for evolution, for historical records go back only a few thousand years, and the fossil record speaks only of rapid formation.

5. There is no Biblical evolution (Gen 1:25; Gen 2:1-3; 1Co 15:38-39).

6. There could have been no theistic evolution, for death came into the world only when man sinned (Rom 5:12; 1Co 15:21).

7. There could have been no pantheistic evolution, for God condemns all who worship the creation as its own Creator (Rom 1:20-25)."

Defender: 1Ti 6:21

Many have abandoned the Christian faith during the two thousand years since Christ because of various compromises with evolution. This is still happening today as many Christian colleges, seminaries and entire denominations are teaching theistic evolution (or its semantic variant, progressive creation) to their future leaders. This will, inevitably, degenerate, as it always has in the past, into atheism, humanism or pantheism, unless they come back to the Bible and true Christianity soon."

TSK: 1Ti 6:7

we brought : Job 1:21; Pro 27:24; Ecc 5:15, Ecc 5:16

certain : Psa 49:17; Luk 12:20,Luk 12:21, Luk 16:22, Luk 16:23

TSK: 1Ti 6:8

Gen 28:20, Gen 48:15; Deu 2:7, Deu 8:3, Deu 8:4; Pro 27:23-27, Pro 30:8, Pro 30:9; Ecc 2:24-26; Ecc 3:12, Ecc 3:13; Mat 6:11, Mat 6:25-33; Heb 13:5, Heb 13:6

TSK: 1Ti 6:9

they : Gen 13:10-13; Num 22:17-19; Jos 7:11; 2Ki 5:20-27; Pro 15:27, Pro 20:21; Pro 21:6, Pro 22:16, Pro 28:20-22; Isa 5:8; Hos 12:7, Hos 12:8; Amo 8:4-6; Zec 11:5; Mat 13:22, Mat 19:22, Mat 26:15; Jam 5:1-4; 2Pe 2:15, 2Pe 2:16; Jud 1:11

snare : 1Ti 3:7; Deu 7:25; Psa 11:6; Pro 1:17-19; Luk 21:35; 2Ti 2:26

many : Mar 4:19; Eph 4:22; 1Jo 2:15-17

which : 1Ti 1:9; Num 31:8; Jos 7:24-26; Mat 27:3-5; Act 5:4, Act 5:5, Act 8:20; 2Pe 2:3

TSK: 1Ti 6:10

the love : Gen 34:23, Gen 34:24, Gen 38:16; Exo 23:7, Exo 23:8; Deu 16:19, Deu 23:4, Deu 23:5, Deu 23:18; Jdg 17:10,Jdg 17:11; Jdg 18:19, Jdg 18:20,Jdg 18:29-31; 2Sa 4:10,2Sa 4:11; Pro 1:19; Isa 1:23, Isa 56:11; Jer 5:27; Jer 5:28; Eze 13:19, Eze 16:33, Eze 22:12; Mic 3:11, Mic 7:3, Mic 7:4; Mal 1:10; Mat 23:14; Act 1:16-19; Tit 1:11; Rev 18:13

coveted : 1Ti 6:21; 2Ti 4:10; Jud 1:11; Rev 2:14, Rev 2:15

erred : or, been seduced

and pierced : Gen 29:14, Gen 29:26, Gen 29:31-35; 2Ki 5:27; Psa 32:10; Pro 1:31; 2Pe 2:7, 2Pe 2:8

TSK: 1Ti 6:11

But : 2Ti 2:22

O man : 1Ti 6:20; Deu 33:1; 1Sa 2:27, 1Sa 9:6; 1Ki 13:1, 1Ki 13:26, 1Ki 17:18, 1Ki 17:24, 1Ki 20:28; 2Ki 1:9, 2Ki 1:13; 2Ki 5:20, 2Ki 23:17; 1Ch 23:14; 2Ch 8:14; Neh 12:24, Neh 12:36; Jer 35:4; 2Ti 3:17

flee : 1Co 6:18, 1Co 10:14; 2Ti 2:22

and : 1Ti 5:10; Deu 16:20; Psa 34:14, Psa 38:20; Isa 51:1; Rom 14:19; 1Co 14:1; 2Ti 2:22; Heb 12:14; 1Pe 3:11

righteousness : 1Ti 4:12; Gal 5:22, Gal 5:23; Phi 4:8, Phi 4:9; Tit 2:11, Tit 2:12; 2Pe 1:5-7

TSK: 1Ti 6:12

Fight : 1Ti 1:18; Zec 10:5; 1Co 9:25, 1Co 9:26; 2Co 6:7, 2Co 10:3-5; Eph 6:10-18; 1Th 5:8, 1Th 5:9; 2Ti 4:7

lay : 1Ti 6:19; Psa 63:8; Pro 3:18; Son 3:4; Phi 3:12-14; Heb 3:14, Heb 6:18; 1Jo 2:25; Rev 3:3

whereunto : Rom 8:28-30, Rom 9:23, Rom 9:24; Col 3:15; 1Th 2:12; 2Th 2:14; 2Ti 1:9; 1Pe 3:9; 1Pe 5:10

hast : 1Ti 6:13; Deu 26:3, Deu 26:17-19; Isa 44:5; Luk 12:8, Luk 12:9; Rom 10:9, Rom 10:10; Heb 13:23

TSK: 1Ti 6:13

give : 1Ti 5:21

who quickeneth : Deu 32:39; 1Sa 2:6; Joh 5:21, Joh 5:26, Joh 14:25, Joh 14:26, Joh 14:6; Act 17:25; Rev 21:6; Rev 22:1

who before : Mat 27:11; Joh 18:36, Joh 18:37, Joh 19:11; Rev 1:5, Rev 3:14

confession : or, profession

TSK: 1Ti 6:14

keep : 1Ti 6:20, 1Ti 4:11-16; 1Ch 28:9, 1Ch 28:10,1Ch 28:20; Col 4:17

without : Son 4:7; Eph 5:27; Heb 9:14; 1Pe 1:19; 2Pe 3:14

unrebukeable : Phi 2:15; Col 1:22; Jud 1:24

until : 1Co 1:8; Phi 1:6, Phi 1:10; 1Th 3:13, 1Th 5:23; 2Th 2:1; 2Ti 4:1; Tit 2:13; Heb 9:28; 1Pe 1:7; 1Jo 3:2; Rev 1:7

TSK: 1Ti 6:15

who : 1Ti 1:11, 1Ti 1:17; Psa 47:2, Psa 83:18; Jer 10:10, Jer 46:18; Dan 2:44-47, Dan 4:34; Mat 6:13

the King : Ezr 7:12; Pro 8:15; Rev 17:14, Rev 19:16

TSK: 1Ti 6:16

only : 1Ti 1:17; Exo 3:14; Deu 32:40; Psa 90:2; Isa 57:15; Joh 8:58; Heb 13:8; Rev 1:8, Rev 1:17, Rev 1:18

dwelling : Psa 104:2; Hab 3:4; 1Jo 1:5; Rev 1:16, Rev 1:17, Rev 21:3, Rev 22:5

whom : Exo 33:20; Joh 1:18, Joh 6:46, Joh 14:9; Col 1:15

to whom : 1Ti 1:17; Rom 16:25-27; Eph 3:21; Phi 4:20; Jud 1:25; Rev 1:6, Rev 4:11, Rev 7:12

TSK: 1Ti 6:17

Charge : 1Ti 6:13, 1Ti 1:3, 1Ti 5:21

rich : Gen 13:2; Job 1:1-3; Mat 19:23, Mat 27:57; Luk 19:2, Luk 19:9, Luk 19:10

that they : Deu 6:10-12, Deu 8:17, Deu 33:15; 2Ch 26:16, 2Ch 32:25, 2Ch 32:26; Psa 10:3, Psa 10:4, Psa 73:5-9; Pro 30:9; Jer 2:31; Eze 16:49, Eze 16:50,Eze 16:56; Dan 4:30, Dan 5:19-23; Hos 13:6; Hab 1:15, Hab 1:16; Rom 11:20; Jam 1:9, Jam 1:10; Rev 18:6, Rev 18:7

trust : Job 31:24, Job 31:25; Psa 52:7, Psa 62:10; Pro 11:28; Jer 9:23, Jer 9:24; Mar 10:24; Luk 12:15-21; Eph 5:5

uncertain riches : Gr. the uncertainty of riches, Pro 23:5, Pro 27:24; Ecc 5:13, Ecc 5:14

but : Psa 62:8, Psa 84:11, Psa 84:12, Psa 118:8, Psa 118:9; Jer 17:7, Jer 17:8

the living : 1Ti 3:15, 1Ti 4:10; 1Th 1:9

who : Psa 104:28; Mat 6:32; Act 14:27, Act 17:25

richly : Ecc 5:18, Ecc 5:19; Col 3:16; Tit 3:6 *marg.

TSK: 1Ti 6:18

they do : 2Ch 24:16; Psa 37:3; Ecc 3:12; Luk 6:33-35; Act 10:38; Gal 6:10; Heb 13:16; 1Pe 3:11; 3Jo 1:11

rich : 1Ti 5:10; Luk 12:21; Act 9:36; Tit 2:14, Tit 3:8; Jam 2:5

ready : Deu 15:7-11; Psa 112:9; Pro 11:24, Pro 11:25; Ecc 11:1, Ecc 11:2, Ecc 11:6; Isa 32:8, Isa 58:7; Luk 6:35, Luk 14:12-14; Act 2:44, Act 2:45, Act 4:34-37, Act 11:29; Rom 12:8, Rom 12:13; 1Co 16:2; 2Co 8:1, 2Co 8:2, 2Co 8:9, 2Co 8:12, 2Co 9:6-15; Phi 4:18, Phi 4:19; Heb 13:16; 1Jo 3:17

willing to communicate : or, sociable

TSK: 1Ti 6:19

Laying : Psa 17:14; Mat 6:19-21, Mat 10:41, Mat 10:42, Mat 19:21, Mat 25:34-40; Luk 12:33, Luk 16:9; Luk 18:2, Luk 18:22; Gal 6:8, Gal 6:9

foundation : Pro 10:25; Luk 6:48, Luk 6:49; Gal 5:6; Eph 3:17; 2Ti 2:19

the time : Pro 31:25; Luk 16:9, Luk 16:25

lay : 1Ti 6:12; Phi 3:14; 1Pe 1:4

TSK: 1Ti 6:20

O Timothy : 1Ti 6:11; 2Ti 2:1

keep : 1Ti 6:14, 1Ti 1:11; Rom 3:2; 2Th 1:4, 2Th 2:15; 2Ti 1:13, 2Ti 1:14, 2Ti 3:14; Tit 1:9; Rev 3:3

avoiding : 1Ti 6:4, 1Ti 6:5, 1Ti 1:4, 1Ti 1:6, 1Ti 4:7; 2Ti 3:14-16; Tit 1:4, Tit 1:14, Tit 3:9

oppositions : Act 17:18, Act 17:21; Rom 1:22; 1Co 1:19-23, 1Co 2:6, 1Co 3:19; Col 2:8, Col 2:18

TSK: 1Ti 6:21

have : 1Ti 6:10, 1Ti 1:6, 1Ti 1:19; 2Ti 2:18; Heb. 10:1-12:29

Grace : Rom 1:7, Rom 16:20,Rom 16:24; 2Ti 4:22; Tit 3:15; Heb 13:25

Amen : Mat 6:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ti 6:7

For we brought nothing into this world ... - A sentiment very similar to this occurs in Job 1:21 - and it would seem probable that the apostle had that passage in his eye; see the notes on that passage. Numerous expressions of this kind occur in the classic writers; see Wetstein, in loc., and Pricaeus, in loc. in the Critici Sacri. Of the truth of what is here said, there can be nothing more obvious. It is apparent to all. We bring no property with us into the world - no clothing, no jewels, no gold - and it is equally clear that we can take nothing with us when we leave the earth. Our coming into the world introduces no additional property to that which the race before possessed, and our going from the world removes none that we may have helped the race to accumulate. This is said by the apostle as an obvious reason why we should be contented if our actual needs are supplied - for this is really all that we need, and all that the world is toiling for.

We can carry nothing out - compare Psa 49:17. "For when he - the rich man - dieth, he shall carry nothing away; his glory shall not descend after him."

Barnes: 1Ti 6:8

And having food and raiment - Food and raiment, here, seem to be used to denote supplies for our needs in general. It is not uncommon to denote the whole by a part, and, as these are the principal things which we really need, and without which life could not be sustained, the apostle uses the phrase to denote all that is really necessary for us. We cannot suppose that he would forbid a desire of a comfortable habitation, or of the means of knowledge, or of conveniences for worshipping God, etc. The idea is, that having those flyings which meet the actual necessities of our nature, and save us from distress, we should not strive after "uncertain riches,"or make wealth the object of our anxious pursuit; compare notes on Phi 4:11-12.

Barnes: 1Ti 6:9

But they that will be rich - Further to enforce the duty of contentment, the apostle refers to some of the evils which necessarily attend a desire to be rich. Those evils have been so great and uniform in all ages, and are so necessary accompaniments of that desire, that, even amidst many inconveniences which may attend the opposite condition, we should he contented with our lot. Indeed, if we could see all, it would only be necessary to see the evils which the desire of wealth produces in the world, to make us contented with a most lowly condition of life. Perhaps nothing more would be necessary to make a poor man satisfied with his lot, and grateful for it, than to be acquainted with the perplexities and cares of a rich man. There is more emphasis to be placed on the word will, here, in the phrase, "will be rich,"than might be supposed from our translation. It is not the sign of the future tense, but implies an actual "purpose"or "design"to become rich - οἱ βουλόμενοι hoi boulomenoi . The reference is to those in whom this becomes the object of earnest desire, and who lay their plans for it.

Fall into temptation - That is, they are tempted to do wicked things in order to accomplish their purposes. It is extremely difficult to cherish the desire to be rich, as the leading purpose of the soul, and to he an honest man.

And a snare - Birds are taken in a snare, and wild beasts were formerly; see the notes on Job 18:8-9. The net was sprung suddenly upon them, and they could not escape. The idea here is, that they who have this desire become so entangled, that they cannot easily escape. They become involved in the meshes of worldliness and sin; their movements are so fettered by cares, and inordinate desires, and by artificial needs, that they are no longer freemen. They become so involved in these things, that they cannot well break away from them if they would; compare Pro 28:20.

And into many foolish and hurtful lusts - Desires, such as the love of wealth creates. They are foolish - as being not such as an intelligent and immortal being should pursue; and they are hurtful - as being injurious to morals, to health, and to the soul. Among those desires, are the fondness for display; for a magnificent dwelling, a train of menials, and a splendid equipage; for sumptuous living, feasting, the social glass, company, and riotous dissipation.

Which drown men in destruction and perdition - The word which is here rendered, "drown"- βυθίζω buthizō - means, to "sink in the"deep, or, "to cause to sink;"and the meaning here is, that they become submerged as a ship that sinks. The idea of drowning is not properly that of the apostle, but the image is that of a wreck, where a ship and all that is in it go down together. The destruction is complete. There is a total ruin of happiness, of virtue, of reputation, and of the soul. The ruling desire to be rich leads on a train of follies which ruins everything here, and hereafter. How many of the human family have thus been destroyed!

Barnes: 1Ti 6:10

For the love of money is the root of all evil - That is, of all kinds of evil. This is evidently not to be understood as literally true, for there are evils which cannot, be traced to the love of money - the evils growing out of ambition, and intemperance, and debasing lusts, and of the hatred of God and of goodness. The expression here is evidently a popular saying - "all sorts of evils grow out of the love of money."Similar expressions often occur in the classic writers; see Wetstein, in loc, and numerous examples quoted by Priceaus. Of the truth of this, no one can doubt. No small part of the crimes of the world can be traced to the love of gold. But it deserves to be remarked here, that the apostle does not say that "money is the root of all evil,"or that it is an evil at all. It is the "love"of it which is the source of evil.

Which while some coveted after - That is, some who were professing Christians. The apostle is doubtless referring to persons whose history was known to Timothy, and warning him, and teaching him to warn others, by their example.

They have erred from the faith - Margin, "been seduced."The Greek is, they have been led astray from; that is, they have been so deceived as to depart from the faith. The notion of deception or delusion is in the word, and the sense is, that, deceived by the promises held out by the prospect of wealth, they have apostatized from the faith. It is not implied of necessity that they were ever real Christians. They have been led off from truth and duty, and from all the hopes and joys which religion would have imparted.

And pierced themselves through with many sorrows - With such sorrows as remorse, and painful reflections on their folly, and the apprehension of future wrath. Too late they see that they have thrown away the hopes of religion for that which is at best unworthy the pursuit of an immortal mind; which leads them on to a life of wickedness; which fails of imparting what it promised when its pursuit is successful, and which, in the great majority of instances, disappoints its votaries in respect to its attainment. The word rendered "pierced themselves through"- περιέπειραν periepeiran - occurs nowhere else in the New Testament, and is a word whose force and emphasis cannot be well expressed in a translation. It is from πείρω peirō , and is made more emphatic by the addition of the preposition περι peri . The word πείρω peirō , means, properly, "to pierce through from one end to another,"and is applied to meat that is "pierced through"by the spit when it is to be roasted (Passow); then it means to pierce through and through. The addition of the preposition περι peri to the word, conveys the idea of doing this "all round;"of piercing everywhere. It was not a single thrust which was made, but they are gashed all round with penetrating wounds. Such is the effect on those who cast off religion for the sake of gold. None can avoid these consequences who do this. Every man is in the hands of a holy and just God, and sooner or later he must feel the effects of his sin and folly.

Barnes: 1Ti 6:11

But thou, O man of God, flee these things - These allurements of wealth, and these sad consequences which the love of gold produces.

And follow after righteousness, ... - Make these the grand object of your pursuit. On the virtues here enumerated, see the notes on Gal 5:22-23.

Barnes: 1Ti 6:12

Fight the good fight of faith - The noble conflict in the cause of religion; see the notes on Eph 6:10-17; compare notes on 1Co 9:26-27. The allusion is to the contests at the Grecian games.

Lay hold on eternal life - As the crown of victory that is held out to you. Seize this as eagerly as the competitors at the Grecian games laid hold on the prize; see the notes on 1Co 9:25.

Whereunto thou art also called - That is, by the Spirit of God, and by the very nature of your profession. God does not "call"his people that they may become rich; he does not convert them in order that they may devote themselves to the business of gain. They are "called"to a higher and nobler work. Yet how many professing Christians there are who seem to live as if God had "called"them to the special business of making money, and who devote themselves to it with a zeal and assiduity that would do honor to such a calling, if this had been the grand object which God had in view in converting them!

And hast professed a good profession before many witnesses - That is, either when he embraced the Christian religion, and made a public profession of it in the presence of the church and of the world; or when he was solemnly set apart to the ministry; or as he in his Christian life had been enabled publicly to evince his attachment to the Saviour. I see no reason to doubt that the apostle may have referred to the former, and that in early times a profession of religion may have been openly made before the church and the world. Such a method of admitting members to the church would have been natural, and would have been fitted to make a deep impression on others. It is a good thing often to remind professors of religion of the feelings which they had when they made a profession of religion; of the fact that the transaction was witnessed by the world; and of the promises which they then made to lead holy lives. One of the best ways of stimulating ourselves or others to the faithful performance of duty, is the remembrance of the vows then made; and one of the most effectual methods of reclaiming a backslider is to bring to his remembrance that solemn hour when he publicly gave himself to God.

Barnes: 1Ti 6:13

I give thee charge in the sight God - see the notes on 1Ti 5:21.

Who quickeneth all things - Who gives life to all; notes on Eph 2:1. It is not quite clear why the apostle refers to this attribute of God as enforcing the charge which he here makes. Perhaps he means to say that God is the source of life, and that as he had given life to Timothy - natural and spiritual - he had a right to require that it should be employed in his service; and that, if, in obedience to this charge and in the performance of his duties, he should be required to lay down his life, he should bear in remembrance that God had power to raise him up again. This is more distinctly urged in 2Ti 2:8-10.

And before Christ Jesus - As in the presence of Christ, and stimulated by his example.

Who before Pontius Pilate witnessed a good confession - Margin, "profession."The same Greek word is used which in 1Ti 6:12 is translated "profession."The reference is to the fact that the Lord Jesus, when standing at the bar of Pilate who claimed to have power over his life, did not shrink from an open avowal of the truth; Joh 18:36-37. Nothing can be better fitted to preserve our minds steadfast in the faith, and to enable us to maintain our sacred vows in this world when allured by temptation, or when ridiculed for our religion, than to remember the example of the Lord Jesus; Let us place him before us as he stood at the bar of Pilate - threatened with death in its most appalling form, and ridiculed for the principles which he maintained; let us look on him, friendless and alone, and see with what seriousness, and sincerity, and boldness he stated the simple truth about himself, and we shall have one of the best securities that we can have, that we shall not dishonor our profession. A clear view of the example of Christ our Saviour, in those circumstances, and a deep conviction that his eye is upon us to discern whether we are steadfast as he was, will do more than all abstract precepts to make us faithful to our christian calling.

Barnes: 1Ti 6:14

That thou keep this commandment - Referring particularly to the solemn injunction which he had just given him, to "fight the good fight of faith,"but perhaps also including all that he had enjoined on him.

Without spot - It seems harsh, and is unusual, to apply the epithet, "without spot"- ἄσπιλος aspilos - to a command or doctrine, and the passage may be so construed that this may be understood as referring to Timothy himself - "That thou keep the commandment so that thou mayest be without spot and unrebukable."See Bloomfield, Crit. Dig., in loc. The word here rendered "without spot,"occurs in the New Testament only here and in Jam 1:27; 1Pe 1:19; 2Pe 3:14. It means without any "stain"or "blemish; pure."If applied here to Timothy, it means that he should so keep the command that there would be no stain on his moral character; if to the doctrine, that that should be kept pure.

Unrebukable - So that there be no occasion for reproach or reproof; see notes on Phi 2:15.

Until the appearing of our Lord Jesus Christ - see notes on 1Th 2:19; 1Th 4:16; 1Th 5:23.

Barnes: 1Ti 6:15

Which in his times he shall show - Which God will reveal at such times as he shall deem best. It is implied here that the time is unknown to people; see the notes on Act 1:7.

Who is the blessed and only Potentate - God, who is the ruler over all. The word used here - δυνάστης dunastēs - means one who is "mighty"Luk 1:22, then a prince or ruler; compare Act 8:27. It is applied here to God as the mighty ruler over the universe.

The King of kings - Who claims dominion over all the kings of the earth. In Rev 7:14, the same appellation is applied to the Lord Jesus, ascribing to him universal dominion.

Lord of lords - The idea here is, that all the sovereigns of the earth are under his sway; that none of them can prevent the accomplishment of his purposes; and that he can direct the winding up of human affairs when he pleases.

Barnes: 1Ti 6:16

Who only hath immortality - The word here - ἀθανασία athanasia - properly means "exemption from death,"and seems to mean that God, in his own nature, enjoys a perfect and certain exemption from death. Creatures have immortality only as they derive it from him, and of course are dependent on him for it. He has it by his very nature, and it is in his case underived, and he cannot be deprived of it. It is one of the essential attributes of his being, that he will always exist, and that death cannot reach him; compare the expression in Joh 5:26, "The Father hath life in himself,"and the notes on that passage.

Dwelling in the light which no man can approach unto - Greek, "Inhabiting inapproachable light."The light where he dwells is so brilliant and dazzling that mortal eyes could not endure it. This is a very common representation of the dwelling place of God. See examples quoted in Pricaeus, in loc. Heaven is constantly represented as a place of the most pure and brilliant light, needing not the light of the sun, or the moon, or the stars Rev 21:23-24; Rev 22:5, and God is represented as dwelling in that light, surrounded by amazing and inapproachable glory compare Rev 4:6; Eze 1:4; Heb 1:3.

Whom no man hath seen nor can see - notes on Joh 1:18.

To whom be honour and power everlasting. Amen - see the notes on Rom 11:36.

Barnes: 1Ti 6:17

Charge them that are rich in this world, that they be not high-minded - One of the evils to which they are particularly exposed. The idea is, that they should not value themselves on account of their wealth, or look down with pride and arrogance on their inferiors. They should not suppose that they are any better people or any nearer heaven, because they are wealthy. Property really makes no distinction in the great things that pertain to character and salvation, It does not necessarily make one wise, or learned, or great, or good. In all these things, the man who has not wealth may be vastly the superior of him who has; and for so slight and unimportant a distinction as gold can confer, no man should be proud. Besides, let such a man reflect that his property is the gift of God; that he is made rich because God has chosen to arrange things so that he should be; that it is not primarily owing to any skill or wisdom which he has; that his property only increases his responsibility, and that it must all soon be left, and he be as poor as the "beggar that lies at his gate;"and he will see ample reason why he should not be proud.

Nor trust in uncertain riches - Margin, "The uncertainty of."The margin expresses the meaning of the Greek more accurately than the text, but the sense is not materially varied. Riches are uncertain because they may soon be taken away. No dependence can be placed on them in the emergencies of life. He who is rich today, has no security that he will be tomorrow; and if he shall be rich tomorrow, he has no certainty that his riches will meet his necessities then. A man whose house is in flames, or who is shipwrecked, or whose child lies dying, or who is himself in the agonizes of death, can derive no advantage from the fact that he is richer than other people; see notes on Luk 12:16-21. That against which Paul here directs Timothy to caution the rich, is that to which they are most exposed. A man who is rich, is very liable to "trust"in His riches, and to suppose that he needs nothing more; compare Luk 12:19. He feels that he is not dependent on his fellow-men, and he is very likely to feel that he is not dependent on God. It is for this cause that God has recorded so many solemn declarations in his word respecting the instability of riches (compare Pro 23:5), and that he is furnishing so many instructive lessons in his providence, showing how easily riches may suddenly vanish away.

But in the living God -

(1) He is able to supply all our needs, and to do for us what riches cannot do; and,

\caps1 (2) h\caps0 e never changes, or leaves those who put their trust in him. He is able to meet our needs if in the flames, or in a storm at sea, or when a friend dies, or when we lie down on a bed of death, or wherever we may be in the eternal world.

Who giveth us richly all things to enjoy - The meaning of this seems to be, that God permits us to enjoy everything. Everything in the works of creation and redemption he has given to man for his happiness, and he should therefore trust in him. He has not merely given wealth for the comfort of people, but he has given everything, and he on whom so many and so great blessings have been bestowed for his comfort, should trust in the great Benefactor himself, and not rely merely on one of his gifts; compare notes on 1Co 3:21-23.

Barnes: 1Ti 6:18

That they do good - On the duty enjoined in this verse, see Gal 6:10 note; Heb 13:10 note.

That they be rich in good works - "That their good works may be as abundant as their riches."

Ready to distribute - To divide with others; compare Act 4:34. The meaning is, that they should be liberal, or bountiful.

Willing to communicate - Margin, or "sociable."The translation in the text is a more correct rendering of the Greek. The idea is, that they should be willing to share their blessings with others, so as to make others comfortable; see the notes on Heb 13:16; compare the argument of Paul in 2Co 8:13-15, and the notes on that passage.

Barnes: 1Ti 6:19

Laying up in store for themselves ... - The meaning of this verse is, that they were to make such a use of their property that it would contribute to their eternal welfare. It might be the means of exalted happiness and honor in heaven, if they would so use it as not to interfere with religion in the soul, and so as to do the most good possible. See the sentiment in this verse explained at length in the notes on Luk 16:9.

Barnes: 1Ti 6:20

Keep that which is committed to thy trust - All that is entrusted to you, and to which reference has been particularly made in this Epistle. The honor of the gospel, and the interests of religion, had been specially committed to him; and he was sacredly to guard this holy trust, and not suffer it to be wrested from him.

Avoiding profane and vain babblings - Greek, "Profane, empty words."The reference is to such controversies and doctrines as tended only to produce strife, and were not adapted to promote the edification of the church; see the notes on 1Ti 1:4; 1Ti 4:7.

And oppositions of science falsely so called - Religion has nothing to fear from true science, and the minister of the gospel is not exhorted to dread that. Real science, in all its advances, contributes to the support of religion; and just in proportion as that is promoted will it be found to sustain the Bible, and to confirm the claims of religion to the faith of mankind. See this illustrated at length in Wiseman’ s Lectures on the connection between science and religion. It is only false or pretended science that religion has to dread, and which the friend of Christianity is to avoid. The meaning here is, that Timothy was to avoid everything which falsely laid claim to being "knowledge"or "science."There was much of this in the world at the time the apostle wrote; and this, more perhaps than anything else, has tended to corrupt true religion since.

Barnes: 1Ti 6:21

Which some professing - Evidently some who professed to be true Christians. They were attracted by false philosophy, and soon, as a consequence, were led to deny the doctrines of Christianity. This result has not been uncommon in the world.

Have erred concerning the faith - see notes on 1Ti 1:6-7; 1Ti 6:10.

Grace be with thee - see the notes, Rom 1:7.

On the subscription at the close of this Epistle, see Intro., Section 2. It is, like the other subscriptions at the close of the epistles, of no authority.

Poole: 1Ti 6:7

This agreeth with Job 1:21 , and with experience, and is a potent argument against immoderate desires of having much of this world’ s goods, or using extravagant actions to obtain them; for when we have got all we can, we have got but a viaticum, something to serve us in our journey, which we must leave when we die, and whether to a wise man or a fool none knoweth, Ecc 2:19 .

Poole: 1Ti 6:8

If therefore God gives us any thing more than is necessary for us, let us take it thankfully, and use it for God’ s glory; but if we have no more than is just necessary for us, let us not repine, or murmur, but be content, without murmuring against God, or using any undue means, out of an inordinate desire to get more.

Poole: 1Ti 6:9

But or, for.

They that will be rich they who, out of a covetous and immoderate desire of being rich in this world’ s goods, will use any arts, and do any unlawful thing, without any just regard to the law of God.

Fall into temptation and a snare fall into many temptations and snares, are exposed to impetuous inclinations and motions to that which is evil, and may and will be snares to their souls.

And into many foolish and hurtful lusts kindling in them many foolish and pernicious desires, contrary to the law of God.

Which drown men in destruction and perdition have a direct tendency to the eternal ruin of their souls, not to be prevented but by the force and powerful grace of God.

Poole: 1Ti 6:10

For the love of money is the root of all evil money itself is not evil, but the immoderate love of it, whether discerned in an over eager desire after it, or an excessive delight in it, is the cause of much evil, both of sin and punishment.

Which while some coveted after, they have erred from the faith which money while some too greedily thirsted after, (for though the article be feminine and cannot grammatically agree with arguoion , which is neuter, yet that doth agree with it as to the sense, being understood in filorguria , with which the subjunctive article grammatically agreeth),

they have erred or been seduced, from the faith, that is, the doctrine of the gospel, or profession of Christianity.

And pierced themselves through with many sorrows and exposed themselves to a great many sorrows, which have pierccd their very souls, such as cares, troubles for the loss of their estates, &c.

Poole: 1Ti 6:11

O man of God that is, O thou minister of God, whose service is not the service of the world. It is a compellation borrowed from the Old Testament, where we find it often applied to such whose work was to reveal the Divine will, 2Ki 1:9 4:40,42 . By giving Timothy this compellation, he mindeth him how much he was concerned to contemn the world.

Flee these things flee this eager pursuit of riches.

And follow after righteousness and follow after justice, or the business of a righteous life, in thy conversation with men.

Godliness piety toward God.

Faith the exercise and life of faith.

Love love to God and thy neighbour.

Patience a quiet bearing of injuries.

Meekness a gentleness of spirit, opposed to all rash anger.

Poole: 1Ti 6:12

The fight of faith is our encountering that opposition which we meet with from the world, the flesh, or the devil, for a strenuous defending the doctrine of faith, or making it good by a life suitable to the rule of faith. This is called a

good fight either in opposition to the bad fights of the men of the world in maintenance of their lusts, or the ludicrous fights usual in their public games, or of the intrinsic nobleness and exercise of it, or the good event or issue of it; and Timothy is bid to fight it, by a metaphor either drawn from soldiers, or such as excrcise themselves in their games.

Lay hold on eternal life by eternal life is meant a right and title to it, which he calls to him to lay hold on, as is thought, by a metaphor from those that were exercised in their games, and did what they could first to lay hold of the prize proposed to conquerors.

Whereunto thou art also called to which eternal life, or rather to which good fight, thou art called, both by the internal call of God’ s Spirit, and by thy more external call to the ministry.

And hast professed a good profession before many witnesses and to which thou hast obliged thyself by covenant or promise, made either in thy baptism, or when thou wert set apart to thy ministry, or of which thou hast given a pledge, by thy profession and practice, in the sight of the Christians in Ephesus.

Poole: 1Ti 6:13

The apostle’ s care of the church showeth itself in these severe charges laid upon Timothy; though one whom he knew to be a faithful minister, he chargeth him, calling God to witness that he had fulfilled his part in laying this charge upon him. The name he here giveth unto God may possibly have a particular reference to the state of the gospel at that time, the doctrine and profession of which had many enemies, and so it is made use of here to comfort and encourage Timothy. God is called he

who quickeneth the dead Rom 4:17 ; here, he

who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession he proposeth the example of Christ to Timothy, as being the Head of those that witness a good confession.

Poole: 1Ti 6:14

The charge is, that he faithfully perform all the duties belonging to him as a Christian and a minister, commissioned from God, in the whole course of his life, that he may not be liable to a just accusation for the neglect of any part of his office. This is enforced by the consideration of the appearance of our Lord Jesus Christ, that is, in the day of judgment, as the following words make evident. Yet the apostle seems to speak of it, as if Timothy should continue in his ministry till that appearance. But it is manifest by his cautionlug the Thessalonians against that false conceit, 2Th 2:2,3 , that the apostle knew the contrary; for he assures them that that day should not come till many great things enumerated by him should be accomplished. The meaning therefore of the words

until the appearing of our Lord Jesus Christ is the same with our Saviour’ s command to the angel of the church of Smyrna: Be thou faithful unto death, Rev 2:10 : for the whole flux of time from the death of any person till the day of judgment makes no alteration in his life; and consequently, whoever is faithful unto the death is so till the appearing of Christ. And there is no motive more powerful to a zealous and faithful discharge of our duty, no excitation more rousing from the security and carelessness of the flesh, than the serious believing consideration of the glorious reward to be dispersed by our Saviour to his faithful servants in that day, and the dreadful condemnation that shall pass upon those who have been careless and negligent in the sacred ministry.

Poole: 1Ti 6:15

Which in his times he shall showon Which Christ coming the second time, God in his time, his proper seasons, (so it is in the Greek), will show. Or: Which appearing of our Lord Jesus God in his time will show; for some Greek copies read the article in the feminine termination, to distinguish the order of the Trinity’ s working; as the first coming of Christ is made to be from the Father’ s sending, so is also the second coming.

Who is the blessed and only Potentate: God is said to be the only Potentate, because he only hath power in and from himself, by him kings reign; and he is called the blessed Potentate, because he is the fountain of all felicity and happiness.

The King of kings, and Lord of lords that is, the most mighty King and Lord, to whom all other princes are subjects, all other lords are vassals, Rev 17:14 19:16 . These terms seem here to be applied to the Father, though they agree also to the Son and the Spirit. They are applied to Christ, Rev 17:14 19:16 .

Poole: 1Ti 6:16

Who only hath immortality of himself; our souls and angels are immortal from the gift of God: or immortality signifies here the same with eternity, or immutability.

Dwelling in the light continually encompassed with a glory that is unspeakable, 1Jo 1:5 .

Which no man can approach unto to which no man can in this life come nigh.

Whom no man hath seen nor did Moses, or Stephen, or any other, ever see his glory so as to comprehend it, or in the full perfection of it.

Nor can see nor can the sons of men see him with their bodily eyes, or so as to comprehend him in his perfection, though some have with their bodily eyes seen his back parts and appearances, and with their souls have, through his grace, been enabled spiritually to behold him.

To whom be honour and power everlasting. Amen: to which immortal, glorious, invisible God belongs, and let there for ever be given, honour and power.

Poole: 1Ti 6:17

Charge them that are rich in this world: those that are rich in grace, and the good things of another life, need not this charge; but there are divers at Ephesus who have great estates in goods, or houses, or lands, and but poor in gracious habits, charge them.

That they be not highminded that their riches do not lift them up into a high conceit or opinion of themselves, which worldly riches often do.

Nor trust in uncertain riches and that they repose no confidence in them, making them their strong city, Pro 10:15 , as if they could secure them from evil, or make them happy.

But in the living God but let them repose their trust in God, who hath life in himself, giveth life unto all other things, and liveth for ever.

Who giveth us richly all things to enjoy and is he who gives us all we have, though it be bought with our penny.

Poole: 1Ti 6:18

That they do good that is, to others, as they have opportunity.

That they be rich in good works be plentiful in alms-deeds, or more generally in all good works of piety or charity.

Ready to distribute that they be not backward to distribute that of which God hath made them stewards, to those that want.

Willing to communicate but give freely and without grudging, according to their Master’ s order, as becometh those who are but stewards as to the riches which they have.

Poole: 1Ti 6:19

Riches in themselves are but for the present, but there is a use may be made of them for the time to come, if we employ them for the better enabling us to do what God hath commanded us to do, Mat 6:20 Luk 12:33 : those acts of obedience to the command of God for the use of our estates, though they can merit nothing, (for what proportion can there be between a few shillings and eternal life?) yet will be a good bottom for us to hope for the time to come.

That they may lay hold on eternal life that God will give us an eternal happiness, not as a reward of debt, but of free grace.

Poole: 1Ti 6:20

O Timothy, keep that which is committed to thy trust either the doctrine of the gospel, which ministers ought to keep pure, and without mixture, or the ministerial office; be true and faithful in the discharge of it, preaching Christ and the doctrine of Christ.

Avoiding profane and vain babblings avoid all impertinent discoursings under the notion of preaching, which in thy discharge of that work are the best of them but profane babblings.

And oppositions of science falsely so called avoid also all idle speculations, and disputations, no way serving to the end of preaching, and falsely called science.

Poole: 1Ti 6:21

Which some professing have erred concerning the faith which kind of science, some pretending and boasting of, studying to show themselves learned and subtle men, they have been led into errors in Christianity, apostatizing from the doctrine of faith.

Grace be with thee viz. the grace, mercy, and peace, from God the Father and Christ Jesus our Lord, mentioned 2Ti 1:2 .

( The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana. )

Haydock: 1Ti 6:9

For they who wish to become rich. [4] He does not say, as St. John Chrysostom observes, they who are rich; as persons may be rich, and make good use of their riches to God's honour, and the good of others. But such as would be rich, who see riches, and have their heart and affections upon riches, fall into various temptations of injustice, of pride, and vanity, into hurtful lusts, which drown and plunge[5] men into perdition, &c. (Witham)

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[BIBLIOGRAPHY]

Qui volunt divites fieri, Greek: oi boulomenoi. St. John Chrysostom, ( Greek: log. iz. p. 321.) Greek: ouk aplos eipen, oi ploutountes, all oi boulomenoi.

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[BIBLIOGRAPHY]

Mergunt, Greek: buthizousi.

Haydock: 1Ti 6:10

The root of all evils is covetousness,[6] or the love of money, as it is in the Greek; a covetous man being ready to sacrifice his soul for money. (Witham) ---

This truth is verified and illustrated by the example of Judas, in the gospel; of Ananias and Saphira, in the Acts; of Demas, mentioned by St. Paul in his second epistle to Timothy; and many others, who have made shipwreck of their faith through eagerness to gain riches. Whoever seeks visible and terrestrial goods with great avidity, cannot be supposed to retain much faith in things that are celestial and invisible. He quits a future real and substantial good to seek for a delusive happiness that presents itself, but which will prove a source of present and future evils.

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[BIBLIOGRAPHY]

Cupiditas, Greek: philarguria, amor pecuniז.

Haydock: 1Ti 6:11

But thou, O man of God. [7] This, says St. John Chrysostom, is one of the highest title and commendations that can be given to any man. So are called Samuel, Elias, Eliseus. (1 Kings ii and ix.; 3 Kings xxxiii.) (Witham)

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[BIBLIOGRAPHY]

O homo Dei. See St. John Chrysostom, ( Greek: log. iz. p. 321.) Greek: mega axioma, &c. magna dignitas, &c.

Haydock: 1Ti 6:12

Fight the good fight. Literally, strive [8] a good strife. St. Paul oftentimes brings this comparison of men striving for a prize. ---

And hast confessed a good confession before many witnesses, not only when baptized, not only when thou wast ordained a bishop, but by thy constancy and sufferings and persecutions, says St. John Chrysostom, thou we know not the particulars. (Witham) ---

Timothy had made profession of his faith at his baptism, at his ordination, and during the whole course of a life which, through many labours and persecutions, had been dedicated entirely to promote the faith. (D. Thomas [St. Thomas Aquinas]) ---

Like him let us also combat, if we aspire after the same triumph and prize.

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[BIBLIOGRAPHY]

Certa bonum certamen, Greek: agonizou ton kalon agona, which may be by running as well as by fighting.

Haydock: 1Ti 6:13

Under Pontius Pilate, &c. Some expound it of the words and particular testimony Christ gave when he said he was king, but not of this world, who came to teach the truth. We may rather understand it with others, of all Christ taught and suffered under Pilate, or whilst he was governor of Judea. (Witham)

Haydock: 1Ti 6:14

That thou keep the commandment. Some understand that of fighting manfully; others of loving God; others rather comprehend all that St. Paul had commanded him, and all the instructions given. ---

Unto the coming of our Lord; [9] which coming, he in due time will shew. This is the construction by the Greek. (Witham) ---

This coming will be desirable for Christians who have preserved or recovered their baptismal innocence, and for pastors who have faithfully fulfilled their ministry; but terrible, in the extreme, for all who have lived in the constant neglect and omission of their duties.

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[BIBLIOGRAPHY]

Usque ad Adventum Domini, quem, &c. Greek: mechri tes epiphaneias...en, not Greek: on, and so must agree with adventum.

Haydock: 1Ti 6:16

Who only hath immortality; i.e. is immortal of himself, and by his own nature. ---

Light inaccessible; to human eyes or understandings. (Witham)

Haydock: 1Ti 6:17

Charge the rich of this world not to confide in such uncertain goods; to strive to be rich in good works; to communicate [10] in lending, assisting, giving to others, by which they will lay up an everlasting treasure. (Witham)

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[BIBLIOGRAPHY]

Communicare, Greek: koinonikous. See Greek: koinonein, Romans xii. &c.

Haydock: 1Ti 6:20

O Timothy, keep that which is committed [11] to thy trust. He does not mean his charge of bishop, nor the graces of God, but the true and sound doctrine delivered to him either by writing or word of mouth, according to the common interpretation. See St. John Chrysostom, Vincentius Lirinensis, Commonitorii, chap. xvii. This is confirmed by the following words, avoiding the profane novelties [12] of words: (in the Greek empty, vain, babbling). The apostle here condemns new words, which change the doctrine; but sometimes to express the ancient doctrine, new words may be found necessary, as those of trinity, incarnation, consubstantiality, transubstantiation, &c. as St. Athanasius, St. Augustine, and others observed. See 2 Timothy i. 14. ---

Oppositions of knowledge falsely so [13] called. St. John Chrysostom understands in particular the errors of the Gnostics, so called from the same Greek word, who were successors of Simon Magus. But they perhaps not having the name when St. Paul wrote, we may rather understand heretics in general, who all pretend to an uncommon knowledge in Scripture, when they follow their own private judgment, and so fall from the faith. (Witham) ---

Keep the deposit, viz. of faith, which has been committed to thee. Throughout this whole epistle the apostle beseeches Timothy, in the most earnest manner, as a guardian of the faith, to preserve it without change. He every where condemns sects, heresies, and changes in faith. It would be well for the modern religionists, to inform us and themselves, why St. Paul is so particular in insisting upon union of faith, under pain of damnation, if it was the intention of Christ that men should differ on questions of religion. Let them tell us what St. Paul means, or else say plainly that they differ from the apostle's religion, and have formed their upon a more liberal scale. (Haydock)

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[BIBLIOGRAPHY]

Depositum custodi, Greek: ten parakatatheken phulaxon. See St. John Chrysostom on these words.

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[BIBLIOGRAPHY]

Profanas vocum novitates; though all the Greek copies have now Greek: kenophonias, vocum inanitates: the Latin interpreter must have read, Greek: kainophonias.

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[BIBLIOGRAPHY]

Falsi nominis scientiז, Greek: pseudonuma gnoseos. St. John Chrysostom, ( Greek: log. ie. ) Greek: tines eautous ekaloun tote Gnostikous.

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Gill: 1Ti 6:7

For we brought nothing into this world,.... Which is a reason both clearly showing that godliness is great gain, since those who have it brought nothing into the world with them but sin, and yet are now in such happy circumstances as before described; and that godly persons should be content with what they have, even of worldly things, seeing they are so much more than they had when they came into the world, into which they came naked; and which should be a quieting consideration under the most stripping providences; see Job 1:21

and it is certain we can carry nothing out: as men come into the world, so will they go out of it; nor will they need their worldly substance after death, any more than they did before they were born; and what they now have, and use not, will then be lost to them, whatever gain it may be to others: wherefore it becomes them cheerfully to use what they have, and be content therewith; see Ecc 5:15. The Jews have a saying like this ^o, that

"as a man comes (into the world), בחליטין, "simply" or "nakedly", so he goes out in like manner.''

Gill: 1Ti 6:8

And having food and raiment,.... "Food" includes all things necessary to be ate and drank, of which there is a great variety, and is here expressed in the plural number; and "raiment" every necessary covering, as the word used signifies, and includes an habitation, which is a cover and shelter from the inclementencies of the weather. And now having all these comforts and necessaries of life, food to eat, and drink to extinguish thirst and refresh, raiment to put on, and a house to dwell in,

let us be therewith content: there is very good reason why the saints should be content; since more than these things cannot be enjoyed; and these they have with a blessing, and as a fruit and token of the love of God to them; these were all that Jacob desired, Agur petitioned for, and Christ directs his disciples daily to pray for; and which to have, is to have enough, a proper sufficiency and competency: the words may be rendered, "we shall be content with them"; which the apostle could say for himself, Timothy, and others, who had been content, even when they wanted these things. The Vulgate Latin and Ethiopic versions read, "we are content"; and the Syriac version, "food and raiment are sufficient for us"; and so the apostle sets himself, and others, as examples of contentment to be imitated and followed.

Gill: 1Ti 6:9

But they that will be rich,.... Not they that are rich; for some rich men are good men; and do much good with their riches; and are as free from temptations and snares, and foolish and hurtful lusts, as other persons, as Abraham, Joseph of Arimathea, Gaius, and others were; but such that would be rich, who labour after, make haste for it, and are resolved upon it, at any rate, right or wrong, as there be thousands, who never attain to it; so that the apostle does not point at rich men particularly, but at such who are determined to be rich, whether they ever are so or not: these

fall into temptation; not in such sense in which the phrase is used in Jam 1:2 but in such sense as Christ uses it, Mat 6:13 namely, a falling into temptation to sin, so as to be drawn away by it, and overcome with it:

and a snare; the Vulgate Latin version reads, "the snare of the devil", and so Beza's Claromontane copy; which perhaps is taken from 1Ti 3:7, and though this seems not to be the genuine reading, yet it may give the true sense: Satan may be compared to a fowler; his temptations to sin are his nets and snares; and they that will be rich, are the birds that are caught and entangled therein, out of which sometimes it is impracticable to extricate themselves:

and into many foolish and hurtful lusts; carnal and worldly lusts, the lusts of the flesh, the lust of the eye, and the pride of life, which are the things that are in the world and draw the affections to them; yea, what sin is there but such persons may, and do fall into; as defrauding of the neighbour, oppressing the poor, lying, perjury, theft, murder, rapine, violence, and injustice of every kind? so that they may be said to be "many", and some of them are "foolish". All sin is folly, and every wicked man is a foolish one, and acts a part quite contrary to reason; but some evil ways are notoriously silly, weak and foolish, and which they that will be rich make use of to get money; though others of them are sly and artful enough, and all of them are "hurtful" to their credit and reputation, or to the health of their bodies, and especially to the welfare of their immortal souls. So the phrase יצריהון טפשא, "their foolish lust", is used by the Targumist in Eze 20:25 and the corruption of nature in general is by the Jews called the old and foolish king, in Ecc 4:13. They ask ^p,

"why is he called a king? because all obey him; why is he called old? because he is joined to him (a man) from his birth to his old age; and why is he called כסיל, "foolish?" because he teaches him an evil way, which he knows not how to warn him of again.''

Which drown men in destruction and perdition; that is, in utter ruin, in the ruin both of soul and body; and which is irrecoverable, like that of the drowning of a man in the sea, with a millstone about his neck; such folly and danger do those expose themselves to, who will be rich at any rate.

Gill: 1Ti 6:10

For the love of money is the root of all evil,.... Of all the evils before mentioned, and of others; not money itself, as silver and gold, which are God's creatures, and his gifts, and may be used to, and answer many good purposes; but the love of it, and not any love of it; for there may be a lawful love of it, and desire after it, so far as it is requisite to the necessaries of life, to answer the calls of Providence, the duties we owe to God and men, to serve the interest of Christ, and do good to fellow creatures and fellow Christians: but it is an immoderate insatiable desire after it, and an inordinate love of it, which is here meant, such as is properly idolatry: as when a man loves it, not only besides, but above God; serves it as if it was God, and places his trust and confidence in it, independent of God, and his providence; such love of it is the source and spring of all iniquity, as above; it was the sin of Judas, and the root of all his iniquity. The phrase is Jewish. So idolatry is said to be עיקר כל עונות, "the root of all iniquities" ^q; see Heb 12:15

which while some coveted after; in a greedy and insatiable way:

they have erred from the faith; the doctrine of faith. Observing that the professors of it are generally poor, they have declined that path, and have not so much as heard the word; and if they have heard and embraced it, yet when persecution arises because of it, they drop their profession of it; or else their minds are so filled with worldly cares, and deceitful riches, that the word is choked, and becomes unprofitable, and by and by, Demas like, they forsake it, having loved this present world.

And pierced themselves through with many sorrows; riches are therefore fitly compared to thorns, which give great trouble and uneasiness, both in getting and keeping them; and oftentimes the reflection upon the unlawful ways and means made use of to obtain them, gives very pungent pain and distress; see Job 20:15. The apostle seem to allude to the Hebrew word בצע, used for a covetous man, which signifies one that pierces, cuts, and wounds, as such an one does both himself and others.

Gill: 1Ti 6:11

But thou, O man of God,.... Not only by creation, as every man is; nor merely by special grace, as everyone is, that is chosen of God, redeemed by Christ, and regenerated and sanctified by the Spirit; but by his peculiar office, as an evangelist and minister of the word, being qualified for, and devoted to, and employed in the service of God. The phrase is taken out of the Old Testament, where the prophets, Elijah and Elisha, are so called, 2Ki 1:9,

flee these things; the Arabic version reads "these abominations"; namely, all questions and strifes of words, from whence so many evils follow, 1Ti 6:4 and all worldly gain, selfish interest, and mercenary views in religion; a wicked resolution to be rich, at any rate, and an immoderate love of the things of the world, and an eager pursuit after them, which expose to great danger, and even utter ruin; things very unbecoming any professor of religion, but much more a minister of the Gospel.

And follow after righteousness; not for justification before God, that he had followed after, and attained unto, which is the righteousness of Christ, and not of the law; but for the honour of religion before men; and intends the doing of justice between man and man, giving everyone their own, which in undue affection for the world sometimes leads men from:

godliness; spiritual religion, holiness of heart, and conversation, which has the promise of this life, as well as of the other, and with contentment is great gain; wherefore to pursue this is much better than greedily to run after the riches of this world, or with the false teachers to suppose that godliness lies in worldly gain, or in securing to a man his worldly interest:

faith; the grace of faith, which looks not to things seen, which are temporal, but to things not seen, which are eternal; and leads off the mind from sublunary enjoyments to God, and Christ, and the glories of another world; and is the leading grace to all others, and the foundation of good works, without which there is no pleasing in acts of moral righteousness, or in any acts of religious worship, which may be called godliness:

love; to God, which is inconsistent with serving mammon, or with an immoderate love of money; and to Christ, which will put a man on seeking, not his own things, but the things of Christ; and to the saints, which will direct him to serve them by acts of beneficence and liberality:

patience; in bearing reproaches and indignities; in suffering injuries, loss of goods, imprisonment, and every sort of persecution, for the sake of the Gospel; which a covetous disposition will not admit of: last of all,

meekness; or humility, not seeking great things, but being content with a lower station of life; for generally it is pride that puts men upon a determination to be rich at any rate: it may also design meekness in instructing the ignorant, in refuting error, and in reproving offenders.

Gill: 1Ti 6:12

Fight the good fight of faith,.... The apostle suggests to Timothy, that he had other business to do than to mind the things of this world; his life was a state of warfare; he was a soldier, and was not to entangle himself with the things of this life; he had many enemies to engage with, as Satan, and his principalities and powers; sin, and the lusts of the flesh; the world, and the men of it, and a great fight of afflictions to endure with them; as also false teachers, with, whom particularly he was to fight the good fight of faith, that so the truth of the Gospel, which they resisted, might continue with the saints. This fight is called "the fight of faith"; partly in opposition to the law, and to מלחמתה של תורה, "the fight", or "war of the law" the Jews ^r so much talk of; and in which the false teachers, in the apostle's time, were so much engaged, and against whom the apostles set themselves; and partly because the doctrine of faith, the faith of the Gospel, the faith once delivered to the saints, is what they earnestly contended, strove, and fought for; and because the grace of faith, as conversant with the Scriptures of truth, was the weapon they fought with: and this may be called a "good fight", because it is in a good cause, the cause of God and truth; and under a good Captain, Jesus Christ the Captain of our salvation; for which good weapons are provided, even the whole armour of God, and which are not carnal, but spiritual and mighty; to which may be added, that those who are engaged in this fight may be sure of victory, and the crown of glory, life, and righteousness: so that when they have done fighting they have nothing else to do but to

lay hold on eternal life; as Timothy for his encouragement is here bid to do. Eternal life is the prize of the high calling of God, which is held up, and held forth to those who are fighting the Lord's battles; and this they should look unto as the recompense of reward; and this they may lay hold upon, even now by faith, believing their interest in it, their right unto it, and that they shall enjoy it; of which they may be the more assured, because of their effectual calling:

whereunto thou art also called; not barely by the external ministration of the Gospel, in which sense many are called, but few chosen and saved; but internally, by the special grace and power of the Spirit of God; and such who are so called, are not only called to grace, but to eternal glory; and the God of all grace, who has called unto it, of his sovereign good will and pleasure, is faithful, and will bestow it. The word "also" is left out in the Alexandrian copy, and in the Vulgate Latin, and in all the Oriental versions; but it seems to be emphatic, and is used to strengthen Timothy's faith, as to the enjoyment of eternal life; since it was not only the reward of grace, following upon the good fight of faith, but was that also to which he was called by the grace of God:

and hast professed a good profession before many witnesses; both before the brethren at Lystra, at his baptism and admission into the church, before whom he gave an account of his faith, and made a profession of it; and who, upon this, and his agreeable life and conversation, gave a good report of him to the Apostle Paul, Act 16:1 and before the apostle, and the rest of the elders, when they laid their hands on him, whereby an extraordinary gift was conveyed unto him, 1Ti 4:14 or it may be before the men of the world, some violent persecutors, before whom he bravely, and with great intrepidity, professed his faith in Christ Jesus; and which he continued constantly to do, in every place wherever he came; and which being done so often, and so publicly, is a reason why he should keep on till the battle was over.

Gill: 1Ti 6:13

I give thee charge in the sight of God,.... Who is omniscient and omnipotent:

who quickeneth all things; all creatures, for all animate creatures have their life, motion, and bring in him; and who quickeneth all his people, at first conversion, when dead in sin, and afterwards when dull and lifeless; and who will quicken the dead at the last day. This seems to be mentioned to strengthen Timothy against the fears of death, that should he die in fighting the Lord's battles, he was able to raise him from the dead, and would do it.

And before Christ Jesus, who before Pontius Pilate witnessed a good confession; or rather "under Pontius Pilate"; or, as the Arabic and Ethiopic versions render it, "in the time of Pontius Pilate"; for this may refer not only to the confession Christ made in his presence, at his examination by him, when he owned himself to be a King, declared the nature of his kingdom, and signified that the end of his incarnation was to bear a testimony to the truth; but it may also refer to the faithful, plain, and open witness Christ bore to truth throughout the whole of his ministry, under Pontius Pilate, by his doctrine and miracles, and at last by his sufferings and death, which he endured under him; and this is mentioned for Timothy's imitation, and to encourage him, and all other saints, to hold fast the profession of their faith to the end.

Gill: 1Ti 6:14

That thou keep this commandment,.... Meaning either what he had now last of all enjoined him, to fight the good fight of faith; or the whole of the orders he had given him throughout the epistle, relating both to the doctrine and discipline of the house of God; or rather the work and office of preaching the Gospel, which was committed to him by the Holy Ghost, and enjoined him by the commandment of the everlasting God: and this the apostle, before God and Christ, charges him to observe and keep, in the following manner,

without spot, and unrebukeable; the sense is, that he would discharge his ministerial function with all faithfulness and purity; that he would sincerely, and without any adulteration, preach the pure Gospel of Christ; and that he would so behave in his life and conversation, that his ministry might not be justly blamed by men, or he be rebuked by the church here, or by Christ hereafter: and this he would have him do,

until the appearing of our Lord Jesus Christ; to judge the quick and dead at the last day, and which will be very illustrious and glorious. Now Christ is hid from the eyes of men, but to them that look for him he will appear a second time in great glory; in the glory of his Father, and of his own, and of the holy angels; and when his saints will appear with him in glory: and this the apostle the rather mentions, since every man's work and ministry will then be made manifest; this bright day of Christ's appearing will declare it, and everyone must give an account of himself, and his talents, unto him: and this shows that the apostle did not design this charge, and these instructions, for Timothy only, but for all other ministers of the Gospel, till the second coming of Christ; though this was then, as now, so much unknown, when it would be, that it could not be said but Timothy might live unto it.

Gill: 1Ti 6:15

Which in his times he shall show,.... For though the time of Christ's appearing is unknown, yet the thing itself is certain; God will bring it about, and make it manifest in his own time, in the time that is fixed and appointed by him; and which is only known unto him, and which he keeps in his own power, and has reserved in his own breast:

who is the blessed; the Syriac version reads, "the blessed God"; who is blessed in himself, in his Son and Spirit, in the perfections of his nature; who is God all-sufficient, has enough in himself for himself, and for all his creatures; who is the fountain and the author of all blessedness, temporal, spiritual, and eternal, which any of them are, or shall be possessed of:

and only Potentate; or Governor of the whole world, which can be said of none but himself: he is the Governor among the nations, and over all the nations of the earth; his kingdom rules over all other kingdoms; and he has his power and government from himself, whereas all other potentates have their power from him, as follows:

the King of kings, and Lord of lords; from whom they receive their sceptres, crowns, and kingdoms; by whom they reign, and are continued in their power; for he sets up kings, and removes kings at his pleasure, and to him they must be accountable for all their administrations another day; and at present they are under his influence, and at his control; he has their hearts, and their counsels, as well as kingdoms, in his hands, and under his overruling providence; and causes all to answer his wise and eternal purposes. These titles are used by the Jews, who style him, אדון כל האדונים מלך על כל המלכים, "Lord of all lords, King over all kings" ^s. The same name is given to Christ, Rev 19:16 which shows him to be equal with the Father.

Gill: 1Ti 6:16

Who only hath immortality,.... Angels are immortal, and so are the souls of men, and so will be the bodies of men after the resurrection; but then neither of these have immortality of themselves, they have it from God; who only has it, of himself, originally, essentially, and inderivatively.

Dwelling in that light which no man can approach unto; in this present, frail, and mortal state; yea, angels themselves cannot bear the lustre of it, but cover their faces with their wings; for God is light itself, as well as clothes himself with light, as with a garment; and is the Father and fountain of lights to all his creatures.

Whom no man hath seen, nor can see: nowhere but in Christ, at least spiritually and savingly; and that but very imperfectly in the present state: the sin, frailty, and mortality of human nature must be taken away, in order to inherit the kingdom of God, and enjoy the beatific vision of him; which saints in heaven have, who see him as he is, and in such sort as no man now does, or can see him:

to whom be honour and power everlasting, Amen. Which may be considered either as a wish, that such honour, power, and glory might be ascribed unto him, as we supply it; or as an assertion that it is given to him, as it is by the angels, and by the saints in heaven and in earth.

Gill: 1Ti 6:17

Charge them that are rich in this world,.... Or in the things of this world. The Arabic version reads, "in this present world": in distinction from the world to come: some are poor in this world, and rich in another; others are rich in this world, and poor, and wretched, and miserable in the world to come: some are rich in both worlds, and such were at least some of those the apostle here refers to, who were members of the church at Ephesus, which was a rich city, and some rich men in it were called by the grace of God; and to distinguish these from others, who, though poor in this world, were rich in grace and in spiritual gifts, he so calls them; as well as to observe that their riches were like the world they were in, deceitful, empty, unsatisfying, and perishing: these the apostle would have not only spoke to, instructed, exhorted, and entreated, but strictly charged and commanded, without paying any regard to their worldly grandeur and riches,

that they be not high minded; the Ethiopic version reads, "that they be not lifted up in this world"; with their wealth and worldly substance, and look down from the height of their honour and riches with contempt upon the poor, entertaining high thoughts of themselves, as if their bodies were of another matter and make, when they have all one Maker, are of one blood, and of the earth, earthly, and must return to it; or as if their souls were more large and capacious, and they were wiser and more knowing, whereas riches are not always to men of understanding, a fool may be rich, and a wise man poor; or as if they were the peculiar favourites of heaven, when, for the most part, God chooses and calls the poor of this world; or as if others were unworthy of their looks, company, and conversation. Riches produce pride; rich men are apt to be proud of themselves, and despise others; and therefore this evil is taken notice of, as what they are to be cautioned against, and charged to the contrary:

nor trust in uncertain riches; or "in the uncertainty of riches"; they are here today, and gone tomorrow; no man that is possessed of them can be sure of them a moment; they make themselves wings and flee away; he that gives them, can take them away at pleasure: and there are various ways by which they are suddenly, and at once taken from the owners of them; as by loss in trade, by shipwreck, by inundations, by fire, by thieves, &c, and yet men are apt to promise themselves a continuance of them, and to have their dependence upon them, and place their trust and confidence in them, yea, even good men; and that very much to the neglect of, and disregard to the providence of God, which is always best and safest in every circumstance and station of life to depend upon, as follows:

but in the living God, who giveth us richly all things to enjoy; almost every word carries in it an argument or reason why he should be trusted, because he is God, and not a creature; the "living" God, who has life in himself, essentially and originally; is the author, giver, and maintainer of life in others; and who always is, ever continues unchangeably the same: and "giveth all things"; every good gift comes from him; all the gifts of nature, and bounties of Providence; and as he gives, he can take away, and therefore should be only regarded; and he gives all things "richly", largely, and plenteously; what is necessary and convenient, and abundantly more than men deserve: and that "to enjoy"; not to lay up, but to use for support, refreshment, and pleasure, though not to abuse.

Gill: 1Ti 6:18

That they do good,.... Rich men sometimes do much ill to themselves, to the hurt of their bodies, by luxury, intemperance, and debauchery, and to their souls, to the ruin of them; and to others by fraud, oppression, and violence; for it is in the power of their hands to do much evil, and also to do much good, as they should; and much is required of them, since much is given them to do good with, and for which they are accountable: it becomes them, and especially such as believe in Christ, to do every good work in general, and to do acts of beneficence in particular, both to all men, and to the household of faith.

That they be rich in good works; or abound in the performance of them, as Dorcas is said to be full of good works and alms deeds; and to reckon that their true riches lie more in the exercise of grace, and in the fruits of it, doing good works, than in their worldly enjoyments. The phrase seems to be Rabbinical. Frequent mention is made of עשיר בתורה, "rich in the law", and עשיר במצות, "rich in the commandments" ^t; and it is said ^u, no man is poor but he that is without the law, and good works, for the riches of a man are the law, and good works.

Ready to distribute; unasked; and when they are asked, do not turn away, and put off, but give at once, and without grief, and with cheerfulness; want no arguments to press them to it, nor use any against it.

Willing to communicate; of their good things to the necessities of the poor, making them common to them, and them partakers of them. Some render the word "sociable", in opposition to that moroseness, stillness, and those haughty and forbidding airs, with which rich men are apt to treat the poor, when they should be affable and courteous to them, and admit them to a free conversation with them.

Gill: 1Ti 6:19

Laying up in store for themselves..... Laying up a treasure in heaven, which will be for themselves to enjoy to all eternity; whereas what they lay up here is for others, for their children or friends, and sometimes for strangers, and they know not who, whether for a wise man or a fool, yea, even for enemies: so it is said of King Munbaz, when he dispersed his father's treasures to the poor, his brethren and friends came about him, complaining of it; to whom he said ^w.

"my fathers treasured up below, I treasure up above. My fathers treasured "up for others", I treasure up לעצמי, "for myself"; my fathers treasured up for this world, I treasure up for the world to come.''

So it follows here,

a good foundation against the time to come; by which is meant, not a foundation of happiness, for that is laid already, and by God himself; and much less by doing acts of beneficence is that foundation laid; for there is no other foundation of happiness, life, and salvation, that can be laid, besides what is laid, which is Jesus Christ: nor is the apostle speaking of laying a foundation here, to build upon, but of laying up a foundation in heaven, by which he intends happiness itself; and which he calls a "foundation", because it is solid and substantial, permanent and durable, in opposition to the uncertain, precarious, transitory, and perishing enjoyments and treasures of this life; and

good, because profitable, when the laying up of worldly riches is often to the hurt of its owners, and will be useful, when they will not profit; and besides, will always continue, and be a foundation that will always support them, and never give way: now to lay up this is no other than to seek those things which are above, to show a concern for them, and to set the affections on them, and live in the comfortable hope and expectation of enjoying them. The phrase is the same with that in Mat 6:19 and takes in a regard to spiritual riches, the riches of grace flow, such as sanctifying, justifying, and pardoning grace through Christ; which will be a good foundation

against the time to come; and will give both a right and meetness for the enjoyment of the heavenly treasures, which will be for futurity, even to all eternity.

That they may lay hold on eternal life; not by way of merit, but as the free gift of God, which the riches of grace give a title to, and a fitness for; and which shall be laid hold upon, and enjoyed by all that seek the true riches. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions, read, "true life"; for the present life is rather a show, an appearance of life, than life itself.

Gill: 1Ti 6:20

Keep that which is committed to thy trust,.... That is, the Gospel, see 1Ti 1:11 which is a rich treasure put into earthen vessels, and ought to be kept pure and uncorrupt, and faithfully dispensed, and diligently preserved, that so it may be continued genuine and sincere, and not be either adulterated and depraved, or be taken away by false teachers. And it may also include his gifts for the ministration of it, which were to be kept in use, and stirred up, and not neglected, but cultivated and improved to the advantage of the church, and of the interest of Christ:

avoiding profane and vain babblings; about the law, and circumcision, and other things, which the false teachers insisted much on, and amused their hearers with; and which were vain, empty, useless, and unprofitable talk. Some copies, and so the Vulgate Latin version, read, "profane newnesses of words"; or new words, which ought not to be introduced, for they often bring in new doctrines: the form of sound words, the wholesome words, the words of our Lord Jesus Christ, the words which the Holy Ghost teacheth, should be held fast; and especially all new words should be avoided, which are contrary to them, or in the least weaken them, or detract from them.

And oppositions of science falsely so called; the false teachers boasted of their science and knowledge, but it was not true, solid, spiritual, and saving; it was not an experimental knowledge of the Gospel; it was not the excellent knowledge of Christ, which has eternal life connected with it; it was merely notional and speculative; it was idle, empty, and useless, mere Pagan philosophy, and vain deceit, upon which they formed antitheses, or oppositions and objections to the truths of the Gospel; and even opposed themselves, and the word of God, as well as the faithful ministers of it.

(Knowledge is not determined by a "show of hands". Even though the majority of people believe something, that does not make it true. The majority today do not believe in Noah's flood, 2Pe 3:4. It was so in Noah's day also, but the unbelievers all drowned! Many fervently believe in evolution and try to compromise the scriptures with it. This verse stands as a stark warning to those who do not try everything through God's Word. Isa 8:20 Editor.)

Gill: 1Ti 6:21

Which some professing,.... Pretending to be masters of the above science, boasting and making great show of it, and valuing themselves upon it:

have erred concerning the faith: have wandered from the way of truth, and gone into the path of error; have fallen from the doctrine of faith, and made shipwreck of it, and become entire apostates: from the danger attending vain jangling, the use of new words, the profession of a false science, and making objections from it against the truth, does the apostle dissuade Timothy from them, since they generally issue in apostasy.

Grace be with thee. Amen. This the apostle wishes to him, that he might be enabled to discharge every branch of his duty he had pointed to him in this epistle, and to keep him from all evil, and every false way, and preserve him safe to the kingdom and glory of God. And which he doubted not but would be his case, and therefore puts his "Amen" to it. The Alexandrian copy and Arabic version read, "grace be with you. Amen".

The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana. This last clause is left out in the Alexandrian copy and Syriac version; and indeed, in the apostle's time, Phrygia was not known by such an appellation as "Pacatiana", which was given it some years after by the Romans; and which shows, that the subscriptions to the epistles are not only of human authority, but of later date, at least some of them. The Arabic version calls it the metropolis of Phrygia, and leaves out "Pacatiana"; and one of Beza's manuscripts, instead of "Laodicea", reads "Macedonia", from whence, as from Philippi, or some other city there, he thinks it was written; and several learned men have been of opinion that it was written from Philippi.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ti 6:7

¹ tc The Greek conjunction ὅτι usually means “because,” but here it takes the sense “so that” (see BDAG 732 s.v. 5.c). This unusual sense led to textual variation as scribes attempted to correct what appeared to be an error: D* and a few versional witnesses read ἀληθές ὅτι (“it is true that”), and א² D² Ψ Ï read δῆλον ὅτι (“it is clear that”). Thus the simple conjunction is preferred on internal as well as external grounds, supported by א* A F G 33 81 1739 1881 pc.

NET Notes: 1Ti 6:8

¹ tn Grk “with these.”

NET Notes: 1Ti 6:10

¹ tn This could be taken to mean “a root,” but the phrase “of all evils” clearly makes it definite. This seems to be not entirely true to life (some evils are unrelated to love of money), but it should be read as a case of hyperbole (exaggeration to make a point more strongly).

² tn Many translations render this “of all kinds of evil,” especially to allow for the translation “a root” along with it. But there is no parallel for taking a construction like this to mean “all kinds of” or “every kind of.” The normal sense is “all evils.”

NET Notes: 1Ti 6:11

¹ tn Grk “O man of God.”

² tn Grk “flee these things.”

NET Notes: 1Ti 6:12

¹ tn This phrase literally means “compete in the good competition of the faith,” using words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”

² sn At some point in Timothy’s life, he publicly acknowledged Jesus as the resurrected Lord, perhaps either at his baptism or his ordination as a minister of the gospel. With this reminder of the historical moment of his good confession, Timothy is encouraged to remain steadfast in his faith and to finish his life as a minister in the same way it began (see G. W. Knight, Pastoral Epistles [NIGTC], 264-65).

³ tn Grk “confessed the good confession.”

NET Notes: 1Ti 6:13

¹ tc ‡ Most witnesses, some of them important (א² A D H 1881 Ï lat sy bo), have σοι (soi, “you”) after παραγγέλλω (parangellw, “I charge [you]”), a predictable variant because the personal pronoun is demanded by the sense of the passage (and was added in the translation because of English requirements). Hence, the omission is the harder reading, and the addition of σοι is one of clarification. Further, the shorter reading is found in several important witnesses, such as א* F G Ψ 6 33 1739 pc. Thus, both internally and externally the shorter reading is preferred. NA ²⁷ places σοι in brackets, indicating some doubts as to its authenticity.

tn Grk “I charge.”

² tn Grk “testified the good confession.”

sn Jesus’ good confession was his affirmative answer to Pilate’s question “Are you the king of the Jews?” (see Matt 27:11, Mark 15:2, Luke 23:3, John 18:33-37).

NET Notes: 1Ti 6:14

¹ tn The Greek word τηρέω (threw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

² tn Grk “the command.”

sn The command refers to the duties laid upon Timothy for his ministry in Ephesus (1 Tim 1:3-20; 6:2c-5).

NET Notes: 1Ti 6:15

¹ tn Grk “which.” All of 1 Tim 6:15 is a relative clause which refers back to “appearing” in v.14. The phrase “whose appearing” was supplied to clarify this connection.

NET Notes: 1Ti 6:17

¹ tn Grk “in the present age.”

² tn Grk “in uncertainty.”

NET Notes: 1Ti 6:18

¹ tn Grk “to do good” (the continuation of 6:17). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 18.

² tn Grk “to be generous,” “sharing.”

NET Notes: 1Ti 6:19

¹ tn Grk “saving up” (the continuation of 6:18). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 19.

² tn Grk “treasuring up a good foundation.”

³ tn Grk “that they may lay hold of.”

NET Notes: 1Ti 6:20

¹ tn Grk “avoiding.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Or “contradictions.”

³ tn Grk “the falsely named knowledge.”

NET Notes: 1Ti 6:21

¹ tn Grk “have deviated concerning the faith.”

² tc Most witnesses (א² D¹ Ψ Ï sy) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses (א* A D* F G 33 81 1739* 1881 it sa) lack the particle, indicating that the letter concluded with “Grace be with you all.”

tn Grk “with you” (but the Greek pronoun indicates the meaning is plural here).

Geneva Bible: 1Ti 6:7

^{( 7 )} For we brought nothing into [this] world, [and it is] certain we can carry nothing out.

^{( 7 )} He mocks the folly of those who do so greedily hunger after frail things, who can in no way be satisfied, and yet nonetheless cannot enjoy their excess.

Geneva Bible: 1Ti 6:9

^{( 8 )} But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition.

^{( 8 )} He puts fear into Timothy to avoid covetousness using a different reasoning, that is, because it draws with it an infinite sort of lusts and those very hurtful, with which covetous men do torment themselves to the degree that in the end, they cast away from them their faith and salvation.

Geneva Bible: 1Ti 6:10

For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and ^{( d )} pierced themselves through with many sorrows.

^{( d )} Sorrow and grief do as it were pierce through the mind of man, and are the harvest and true fruits of covetousness.

Geneva Bible: 1Ti 6:11

^{( 9 )} But thou, O ^{( e )} man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

^{( 9 )} A peculiar exhortation to various virtues, with which it appropriate for the pastors especially to be furnished.

^{( e )} Whom the Spirit of God rules.

Geneva Bible: 1Ti 6:13

^{( 10 )} I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession;

^{( 10 )} A most earnest request and charge, to observe and keep all the things faithfully, with our eyes set upon the coming of Jesus Christ, whose glory we have to contrast with the vain glittering of this world, and his power with all the terrors of the wicked.

Geneva Bible: 1Ti 6:15

Which in his times he shall shew, [who is] the ^{( f )} blessed and only Potentate, the King of kings, and Lord of lords;

^{( f )} He combines many words together for one purpose: by which he confirms the power of God, which if we trust steadfastly in, we will not be moved out of our position.

Geneva Bible: 1Ti 6:17

^{( 11 )} Charge them that are rich in ^{( g )} this world, that they be not highminded, nor trust in uncertain riches, but in the ^{( h )} living God, who giveth us richly all things to enjoy;

^{( 11 )} He adds as an overabundance as it were a sharp admonition to the rich, that they mainly take heed of two evils, that is, of pride, and deceitful hope, against which he sets three excellent virtues, hope in the living God, liberality towards their neighbour, and gentle conditions.

^{( g )} In things pertaining to this life, with whom those men are compared who are rich in good works.

^{( h )} Who alone is, and that everlasting: for he sets the frail nature of riches against God.

Geneva Bible: 1Ti 6:19

^{( 12 )} Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

^{( 12 )} The praise of liberality, by the effects of it, because it is a sure testimony of the Spirit of God who dwells in us, and therefore of the salvation that will be given to us.

Geneva Bible: 1Ti 6:20

^{( 13 )} O Timothy, keep that which is committed to thy trust, avoiding profane [and] vain babblings, and oppositions of science falsely so called:

^{( 13 )} He repeats the most important of all the former exhortations, which ought to be deeply imprinted in the minds of all ministers of the word, that is, that they avoid all vain babblings of false wisdom, and continue in the simplicity of sincere doctrine.

Geneva Bible: 1Ti 6:21

Which some ^{( i )} professing have erred concerning the faith. Grace [be] with thee. Amen. "[The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.]"

^{( i )} Not only in word, but also in appearance and gesture: to be short, while their behaviour was such that even when they held their peace they would make men believe, their heads were occupied about nothing but high and lofty matters, and therefore they erred concerning the faith.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ti 6:1-21

1 Of the duty of servants.

3 Not to have fellowship with newfangled teachers.

6 Godliness is great gain;

10 and love of money the root of all evil.

11 What Timothy is to fly, and what to follow.

17 and whereof to admonish the rich.

20 To keep the purity of true doctrine, and to avoid profane janglings.

Maclaren: 1Ti 6:12-14

One Witness, Many Confessors

"Thou… hast professed a good profession before many witnesses. 13. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession, 14. That thou keep this commandment …'--1 Tim. 6:12-14.

You will observe that a good confession,' or rather the good confession,' is said here to have been made both by Timothy and by Christ. But you will observe also that whilst the subject-matter is the same, the action of Timothy and Jesus respectively is different. The former professes, or rather confesses, the good confession; the latter witnesses. There must be some reason for the significant variation of terms to indicate that the relation of Timothy and Jesus to the good confession which they both made was, in some way, a different one, and that though what they said was identical, their actions in saying it were different.

Then there is another point of parallelism to be noticed. Timothy made his profession before many witnesses,' but the Apostle calls to his remembrance, and summons up before the eye of his imagination, a more august tribunal than that before which he had confessed his faith, and says that he gives him charge before God' (for the same word is used in the original in both verses),' who quickeneth all things, and before Christ Jesus.' So the earthly witnesses of the man's confession dwindle into insignificance when compared with the heavenly ones. And upon these thoughts is based the practical exhortation, Keep the commandment without spot.' So, then, we have three things: the great Witness and His confession, the subordinate confessors who echo His witness, and the practical issue that comes out of both thoughts.

I. We Have The Great Witness And His Confession.

Now, you will remember, perhaps, that if we turn to the Gospels, we find that all of them give the subject-matter of Christ's confession before Pilate, as being that He was the King of the Jews. But the Evangelist John expands that conversation, and gives us details which present a remarkable verbal correspondence with the words of the Apostle here, and must suggest to us that, though John's Gospel was not written at the date of this Epistle, the fact that is enshrined for us in it was independently known by the Apostle Paul.

For, if I may for a moment recall the incident to you, you will remember that when Pilate put to the Saviour the question, Art Thou a King?' our Lord, before He would answer, took pains to make quite clear the sense in which the judge asked Him of His royal state. For He said, Sayest thou this thing of thyself, or did others tell it thee of Me? If it is your Roman idea of a king, the answer must be, "No." If it is the Jewish Messianic idea, the answer must be, "Yes." I must know first what the question means, in the mind of the questioner, before I answer it.' And when Pilate brushes aside Christ's question, with a sort of impatient contempt, and returns to the charge, What hast Thou done?' our Lord, whilst He makes the claim of sovereignty, takes care to make it in such a way as to show that Rome need fear nothing from Him, and that His dominion rested not upon force. My Kingdom is not of this world.' And then, when Pilate, like a practical Roman, bewildered with all these fine-spun distinctions, sweeps them impatiently out of the field, and comes back to' Yes, or No; are you a King?' our Lord gives a distinct affirmative answer, but at once soars up into the region where Pilate had declined to follow Him: To this end was I born, and for this cause came I into the world, that I might bear witness to the truth.' Before Pontius Pilate he witnessed the good confession.' And His confession was His royalty, His relation to the truth, and His pre-existence. To this end was I born,' and the next clause is no mere tautology, nor a nonsignificant parallelism, and for this cause came I into the world.' Then He was before He came, and birth to Him was not the beginning of being, but the beginning of a new relation.

So, then, out of this great word of our text, which falls into line with a great many other words of the New Testament, we may gather important and significant truths with regard to two things, the matter and the manner of Christ's witnessing. You remember how the same Apostle John--for whom that word' witness' has a fascination in all its manifold applications--in that great vision of the Apocalypse, when to his blessed sight the vision of the Master was once given, extols Him as the faithful witness, and the First-begotten from the dead, and the Prince of the kings of the earth.' And you may remember how our Lord Himself, after His conversation with Nicodemus, says, We speak that we do know, and bear witness to that we have seen,' and how again, in answer to the taunts of the Jews, He takes the taunt as the most intimate designation of the peculiarity of His person and of His work, when He says, I am one that bear witness of Myself.' So, then, we have to interpret his declaration before Pilate in the light of all these other sayings, and to remember that He who said that He came to bear witness to the truth, said also,' I am the truth,' and therefore that his great declaration that He was the witness-bearer to the truth is absolutely synonymous with His other declaration that He bears witness of Himself.

Now, here we come upon one of the great peculiarities of Christ as a religious teacher. The new thing, the distinctive peculiarity, the differential between Him and all other teachers, lies just here, that His theme is not so much moral or religious principles, as His own nature and person. He was the most egotistical man that ever lived on the face of the earth, with an egotism only to be accounted for, if we believe, as He Himself said, that in His person was the truth that He proclaimed, and that when He witnessed to Himself He revealed God. And thus He stands, separate from all other teachers, by this, that He is His own theme and His own witness.

So much for the matter of the good confession to which we need only add here its pendant in the confession before the High Priest. To the representative of the civil government He said, I am a king,' and then, as I remarked, He soared up into regions where no Roman official could rise to follow Him, and to the representative of the Theocratic government He said, Hereafter ye shall see the Son of Man sitting at the right hand of God, and coming in the clouds of heaven.' These two truths, that He is the Son of God, who by His witness to the truth, that is, Himself, lays the foundations of a Monarchy which shall stretch far further than the pinions of the Roman eagles could ever fly, and that he is the Son of Man who, exalted to the right hand of God, is to be the Judge of mankind--these are the good confessions to which the Lord witnessed.

Then with regard to the manner of His witness. That brings us to another of the peculiarities of Christ's teaching. I have said that He was the most egotistical of men. I would say, too, that there never was another who clashed down in the front of humanity such tremendous assertions, with not the faintest scintilla of an attempt to prove them to our understandings, or commend them by any other plea than this, Verily, verily, I say unto you!'

A witness does not need to argue. A witness is a man who reports what he has seen and heard. The whole question is as to his veracity and competency. Jesus Christ states it for the characteristic of His work, We speak that we do know, and bear witness to that we have seen.' His relation to the truth which He brings to us is not that of a man who has thought it out, who has been brought to it by experience, or by feeling, or by a long course of investigation; still less is it the relation which a man would bear to a truth that he had learnt from others originally, however much he had made it his own thereafter: but it is that of one who is not a thinker, or a learner, or a reasoner, but who is simply an attester, a witness. And so He stands before us, and says, The words that I speak unto you, they are spirit, they are life. Believe Me, and believe the words, for no other reason, primarily, than because I speak them.' In these two respects, then, the matter and the manner of His witness, He stands alone, and we have to bow before Him and say, Speak, Lord! for thy servant heareth.' Before Pontius Pilate He witnessed a good confession.

II. We Have Here Suggested To Us The Subordinate Confessors Who Echo The Lord's Witness.

It is a matter of no consequence when, and before whom, this Timothy professed his good profession. It may have been at his baptism. It may have been when he was installed in his office. It may have been before some tribunal of which we know nothing. That does not matter. The point is that a Christian man is to be an echo of the Lord's good confession, and is to keep within the lines of it, and to be sure that all of it is echoed in his life. Christ has told us what to say, and we are here to say it over again. Christ has witnessed; we are to confess. Our relation to that truth is different from His. We hear it; He speaks it. We accept it; He reveals it. We are influenced by it; He is it. He brings it to the world on His own authority; we are to carry it to the world on His.

Be sure that you Christian men are echoes of your Master. Be sure that you reverberate the note that He struck. Be sure that all its music is repeated by you. And take care that you neither fall short of it, nor go beyond it, in your faith and in your profession. Echoes of Christ--that is the highest conception of a Christian life.

But though there is all the difference between the Witness and the confessors, do not let us forget that, if we are truly Christian, there is a very deep and blessed sense in which we, too, may witness what we have seen and heard. A Christian preacher of any sort--and by that I mean, not merely a man who stands in a pulpit, as I do, but all Christian people, in their measure and degree--will do nothing by professing the best profession, unless that profession sounds like the utterance of a man who speaks that he knows, and who can say, that which our eyes have beheld, that which we have handled, of the Word of life, we make known unto you.' And so, by the power of personal experience speaking out in our lives, and by the power of it alone, as I believe, will victories be won, and the witness of Jesus Christ be repeated in the world. Christian men and women, the old saying which was addressed by a prophet to Israel is more true, more solemnly true of us, and presses on us with a heavier weight of obligation, as well as lifts us up into a position of greater blessedness: Ye are my witnesses, saith the Lord.' That is what you and I are here for--to bear witness, different and yet like to, the witness borne by the Lord. We have all to do that, by words, though not only by them. That is the obligation that a great many Christian people take very lightly. That yoke of Jesus Christ many of us slip our necks out of. If He has witnessed, you have to confess. But some of you carry your Christianity in secret, and button your coats over the cockade that should tell whose soldiers you are, and are ashamed, or too shy, or too nervous, or too afraid of ridicule, or not sufficiently sure of your own grip of the Master, to confess Him before men. I beseech you remember that a Christian man is no Christian unless' with the mouth confession is made unto salvation,' as well as with the heart' belief is exercised unto righteousness.

III. Lastly, We Have Here The Practical Issue Of All This.

I charge thee before God, who quickeneth all things, and before Jesus Christ, that thou keep the commandment without spot.' The commandment,' of course, may be used in a specific sense, referring to what has just been enjoined, but more probably we are to regard the same thing which, considered in its relation to Jesus Christ, is His testimony, as being, in its relation to us, His commandment. For all Christ's gospel of revelation that He has made of Himself to the world, is meant to influence, not only belief and feeling, but conduct and character as well. All the New Testament, in so far as it is a record of what Christ is, and thereby a declaration of what God is, is also for us an injunction as to what we ought to be. The whole Gospel is law, and the testimony is commandment, and we have to keep it, as well as to confess it. Let me put the few things that I have to say, under this last division of my subject, the practical issue, into the shape of three exhortations, not for the sake of seeming to arrogate any kind of superiority, but for the sake of point and emphasis.

Let the life bear witness to the confession. What is the use of Timothy's standing there, and professing himself a Christian before many witnesses if, when he goes out into the world, his conduct gives the lie to his creed, and he lives like the men that are not Christians? Back up your confession by your conduct, and when you say I believe in Jesus Christ,' let your life be as true an echo of His life as your confession is of His testimony. Else we shall come under the condemnation, Nothing but leaves,' and shall fall under the punishment of the continuance of unfruitfulness, which is our crime as well as our punishment. There is a great deal more done by consistent living for, and by inconsistent living against, the truth of the Gospel, than by all the words of all the preachers in the world. Your faults go further, and tell more, than my sermons, and your Christian characters will go further than all the eloquence of the most devoted preachers. There is no voice nor language, where their sound is not heard. Their line is gone out into all the earth, and their words to the end of the world.'

Again, let the thought of the Great Witness stimulate us. He, too, took His place by our sides, though with the differences that I have pointed out, yet with resemblances which bring Him very near us. He, too, knew what it was to stand amongst those who shrugged their shoulders, and knit their brows at His utterances, and turned away from Him, calling Him sometimes dreamer,' sometimes revolutionary,' sometimes blasphemer,' and now and then a messenger of good tidings and a preacher of the gospel of peace. He knows all our hesitations, all our weaknesses, all our temptations. He was the first of the martyrs, in the narrower sense of the word. He is the leader of the great band of witnesses for God. Let us stand by His side, and be like Him in our bearing witness in this world.

Again, let the thought of the great tribunal stimulate us. I give thee charge before God, who quickeneth all things--and who therefore will quicken you--and before Jesus Christ, that thou keep this commandment.' Jesus, who witnessed to the truth, witnesses, in the sense of beholding and watching, us, knowing our weakness and ready to help us. The faithful witness, and the first begotten from the dead, and the Prince of the kings of the earth,' is by us, as we witness for Him. And so, though we are compassed about with so great a cloud of witnesses, the saints in the past who have witnessed for God, and been witnessed to by Him, we have to turn away from them, and look off' from all others, unto Jesus.' And we may, like the first of the noble army of martyrs, see the heavens opened, and Jesus standing'--started to His feet, to see and to help Stephen--at the right hand of God.'

Brethren, let us listen to His witness, let us accept it, setting to our seals that God is true. Then let us try to echo it back by word, and to attest our confession by our conduct, and then we may comfort ourselves with the great word, He that confesseth Me before men, Him will I also confess before My Father which is in Heaven.'

Maclaren: 1Ti 6:19

The Conduct That Secures The Real Life

Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.'--1 Tim. 6:19.

IN the first flush of the sense of brotherhood, the Church of Jerusalem tried the experiment of having all things in common. It was not a success, it was soon abandoned, it never spread. In the later history of the Church, and especially in these last Pauline letters, we see clearly that distinctions of pecuniary position were very definitely marked amongst the believers. There were' rich men' in the churches of which Timothy had charge. No doubt they were rich after a very modest fashion, for Paul's standard of opulence is not likely to have been a very high one, seeing that he himself ministered with his own hands to his necessities, and had only one cloak to keep him warm in winter time. But great or small as were the resources of these men, they were rich in comparison with some of their brethren. The words of my text are the close of the very plain things which Paul commands Timothy to tell them. He assures them that if they will be rich in good works, and ready to distribute, they will lay up for themselves a good foundation against the time to come.'

The teaching in the text is, of course, a great deal wider than any specific application of it. It is very remarkable, especially as coming from Paul. Lay up a good foundation'--has he not said, Other foundation can no man lay than that which is laid, which is Jesus Christ'? That they may lay hold on eternal life'--has he not said, The gift of God is eternal life'? Is he not going dead in the teeth of his own teaching, Not by works of righteousness which we have done, but by His mercy He saved us'? I think not. Let us see what he does say.

I. First, Then, He Says That The Real Life Is The Future Life.

Those of you who use the Revised Version will see that it makes an alteration in the last clause of our text, and instead of eternal life' it reads the life which is life indeed,' the true life; not simply designating it as eternal, but designating it as being the only thing that is worth calling by the august name of life.

Now it is quite clear that Paul here is approximating very closely to the language of his brother John, and using this great word life' as being, in substance, equivalent to his own favourite word of salvation,' as including in one magnificent generalisation all that is necessary for the satisfaction of man's needs, the perfection of his blessedness, and the glorifying of his nature. Paul's notion of life, like John's, is that it is the one all-comprehensive good which men need and seek.

And here he seems to relegate that life which is life indeed' to the region of the future, because he contemplates it as being realised in the time to come,' and as being the result of the conduct which is here enjoined. But you will find that substantially the same exhortation is given in the 12th verse of this chapter, Fight the good fight of faith; lay hold on the life eternal'--where the process of grasping this life,' and therefore the possession of it, are evidently regarded as possible here, and the duty of every Christian man in this present world. That is to say, there is a double aspect of this august conception of the' life which is life indeed.' In one aspect it is present, may be and ought to be ours, here and now; in another aspect it lies beyond the flood, and is the inheritance reserved in the heavens. That double aspect is parallel with the way in which the New Testament deals with the other cognate conception of salvation, which it sometimes regards as past, sometimes as present, sometimes as future. The complete idea is that the life of the Christian soul here and yonder, away out into the furthest extremities of eternity, and up to the loftiest climax of perfectness, is in essence one, whilst yet the differences between the degree in which its germinal possession here and its full-fruited enjoyment hereafter differ is so great as that, in comparison with the completion that is waiting the Christian soul beyond the grave, all of the same life that is here enjoyed dwindles into nothingness. It appears to me that these two sides of the truth, the essential identity of the life of the Christian soul beyond and here, and the all but infinite differences and progresses which separate the two, are both needful, very needful, to be kept in view by us.

There is here on earth, amidst all our imperfections and weakness and sin, a root in the heart that trusts in Christ, which only needs to be transplanted into its congenial soil to blossom and burgeon into undreamed of beauty, and to bear fruit the savour of which no mortal lips can ever taste. The dwarfed rhododendrons in our shrubberies have in them the same nature as the giants that adorn the slopes of the Himalayas. Transplant these exotics to their native soil, and you would see what it was in them to be. Think of the life that is now at its best; its weakness, its blighted hopes, its thwarted aims, its foiled endeavours; think of its partings, its losses, its conflicts. Think of its disorders, its sins, and consequent sufferings; think of the shadow at its close, which flings long trails of blackness over many preceding years. Think of its swift disappearance, and then say if such a poor, fragmentary thing is worthy of the name of life, if that were all that the man was for.

But it is not all. There is a life which is life indeed,' over which no shadow can pass, nor any sorrow darken the blessed faces or clog the happy hearts of those who possess it. They have all and abound.' They know all and are at rest. They dread nothing, and nothing do they regret. They leave nothing behind as they advance, and of their serenity and their growth there is no end. That is worth calling life. It lies beyond this dim spot of earth. It is hid with Christ in God.'

II. Secondly, Notice That Conduct Here Determines The Possession Of The True Life.

Paul never cares whether he commits the rhetorical blunder of mixing up metaphors or not. That matters very little, except to a pedant and a rhetorician. In his impetuous way he blends three here, and has no time to stop to disentangle them. They all mean substantially the same thing which I have stated in the words that conduct here determines the possession of life hereafter; but they put it in three different figurative fashions which we may separate and look at one by one.

The first of them is this, that by our actions here we accumulate treasure hereafter. Laying up in store for themselves' is one word in the original, and it contains even more than is expressed in our paraphrase, for it is really treasuring off.' And the idea is that the rich man is bade to take a portion of his worldly goods, and, by using these for beneficent purposes, out of them to store a treasure beyond the grave. What is employed thus, and from the right motives and in the right way, is not squandered, but laid up in store. You remember the old epitaph,

What I spent I lost;What I gave I have.'

Now that is Christ's teaching, for did He not say: Sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven'? Did He not say: Lay not up for yourselves treasures on earth … but lay up treasures in heaven'? And if anybody's theology finds it difficult to incorporate these solemn teachings of our Lord with the rest of it, so much the worse for the theology.

I have no doubt at all that Christianity has yet a great deal to teach the Christian Church and the world about the acquisition of money and the disposal of money; and, though I do not want to dwell now upon that specific application of the general principle of my text, I cannot help reminding you, dear friends, that for a very large number of us, almost the most important influence shaping our characters is the attitude that we take in regard to these things --the getting and the distribution of worldly wealth. For the bulk of Christian people there are few things more important as sharp tests of the reality of their religion, or more effective in either ennobling or degrading their whole character, than what they do about these two plain matters.

But then my text goes a great deal further than that; and whilst it applies unflinchingly this principle to the one specific case, it invites us to apply it all round the circumference of our earthly conduct. What you are doing here is piling up for you, on the other side of the wall, what you will have to live with, and either get good or evil out of, through all eternity. A man who is going to Australia pays some money into a bank here, and when he gets to Melbourne it is punctually paid out to him across the counter. That is what we are doing here, lodging money on this side that we are going to draw on that. And it is this which gives to the present its mystical significance and solemnity, that all our actions are piling up for us future possessions: treasuring up wrath against the day of wrath'; or, contrariwise, glory, immortality, honour, eternal life.' We are like men digging a trench on one side of a hedge and flinging the spadefuls over to the other. They are all being piled up behind the barrier, and when we go round the end of it we shall find them all waiting for us.

Then the Apostle superimposes upon this another metaphor. He does not care to unravel it. Laying up in store for themselves a store,' he would have said if he had been a pedant, which is also a good foundation.' Now I take it that that does not mean a basis for hope, or anything of that sort, but that it conveys this thought, that our actions here are putting in the foundations on which the eternal building of our future life shall be reared. When a man excavates and lays the first courses of the stones of his building, he thereby determines every successive stage of it, until the headstone is brought forth with rejoicing. We are laying foundations in that profound sense in this world. Our nature takes a set here, and I fail to see any reason cognisable by us why that ply of the nature should ever be taken out of it in any future. I do not dogmatise; but it seems to me that all that we do know of life and of God's dealings in regard to man leads us to suppose that the next world is a world of continuations, not of beginnings; that it is the second volume of the book, and hangs logically and necessarily upon the first that was finished when a man died. Our lives here and hereafter appear to me to be like some geometrical figure that wants two sheets of paper for its completion: on the first the lines run up to the margin, and on the second they are carried on in the direction which was manifest in the section that was visible here.

And so, dear friends, let us remember that this is the reason why our smallest acts are so tremendous that by our actions we are making character, and that character is destiny, here and hereafter. You are putting in the foundations of the building that you have to live in; see that they are of such a sort as will support a house eternal in the heavens.

The last of the metaphors under which the Apostle suggests the one idea is that our conduct here determines our capacity to lay hold of the prize. It seems to me that the same allusion is lingering in his mind which is definitely stated in the previous verse to which I have already referred, where the eternal life which Timothy is exhorted to lay hold of is regarded as being the prize of the good fight of faith, which he is exhorted to fight. And so the third metaphor here is that which is familiar in Paul's writings, where eternal life is regarded as a garland or prize, given to the victor in race or arena. It is exactly the same notion as he otherwise expresses when he says that, he follows after if that he may lay hold of that for which also he is laid hold of by Jesus Christ.' This is the underlying thought, that according to a Christian man's acts here is his capacity of receiving the real life yonder.

That is not given arbitrarily. Each man gets as much of it when he goes home as he can hold. The tiniest vessel is filled, the largest vessel is filled. But the little vessel may, and will, grow bigger if that which is deposited in it be rightly employed. Let us lay this to heart, that Christian men dare not treat it as a matter of indifference whether to the full they live lives consistent with their profession, and do the will of their Master or no. It is not all the same, and it will not be all the same yonder, whether we have adorned the teaching, or whether our lives have habitually and criminally fallen beneath the level of our professions. Brethren, we are too apt to forget that there is such a thing as being saved, yet so as by fire'; and that there is such a thing as having an entrance ministered abundantly into the Kingdom.' Be you sure of this, that if the hands of your spirits are ever to be capable of grasping the prize, it must be as the result of conduct here on earth, which has been treasuring up treasures yonder, and laying a foundation on which the incorruptible house may solidly rest.

III. And Now The Last Word That I Have To Say Is That These Principles Are Perfectly Compatible With The Great Truth Of Salvation By Faith.

For observe to whom the text is spoken. It is to men who have professed to be believers, and it is on the ground of their faith that these rich men in Timothy's churches are exhorted to this conduct. There is no incompatibility between the doctrine that eternal life is the gift of God, and the placing of those who have received that gift under a strict law of recompense.

That is the teaching of the whole New Testament. It was to Christian men that it was said: Be not deceived; God is not mocked, whatsoever a man soweth that shall he also reap.' It is the teaching of Jesus Christ Himself.

But there is a dreadful danger that we, with our partial vision, shall see one side of the truth so clearly that we do not see the other; and so you get two antagonistic schools of Christian teaching who have torn the one word into halves. One of them says, Man is saved by faith only,' and forgets faith without works is dead'; and the other says, Do your duty, and never mind about your belief,' and forgets that the belief--the trust--is the only sure foundation on which conduct can be based, and the only source from which it is certain to flow.

Now, if I should not be misunderstood by that same narrow and contracted vision of which I have been speaking, I would venture to say that salvation by faith alone may be so held as to be a very dangerous doctrine, and that there is a very real sense in which a man is saved by works. And if you do not like that, go home and read the Epistle of James, and see what you make of his teaching: Ye see, brethren, how that by works a man is justified, and not by faith only.' Faith wrought with his works, and by his works was his faith made perfect.'

Only let us understand where the exhortation of the text comes in. We have to begin with absolute departure from all merit in work, and the absolute casting of ourselves on Jesus Christ. If you have not done that, my brother, the teaching Laying up in store for themselves a good foundation' has no application to you, but this teaching has, Other foundation can no man lay. Behold, I lay in Zion a tried corner-stone. Whosoever believeth in Him shall not make haste.' If you have not committed your souls and selves and lives and hopes to Jesus Christ, the teaching Lay hold on eternal life' has only a very modified application to you, because the only hand that can grasp that life is the hand of faith that is content to receive it from His hands with the prints of the nails in them. But if you have given yourselves to that Saviour, and received the germinal gift of eternal life from Him, then, take my text as absolutely imperative for you. Remember that it is for you, resting on Christ, to treasure up eternal life; for you to build on that sure foundation gold and silver and precious stones which may stand the fire; for you, by faithful continuance in well-doing, to lay hold of that for which you have been laid hold of by Jesus Christ. May it be true of all of us that our works do follow us'! Thy works, thine alms, and all thy good endeavour Stayed not behind, nor in the grave were trod, But, as Faith pointed with her golden rod, Followed thee up to joy and bliss for ever.'

THE END

2 Timothy

MHCC: 1Ti 6:6-10

Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connexions that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession.

MHCC: 1Ti 6:11-16

It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.

MHCC: 1Ti 6:17-21

Being rich in this world is wholly different from being rich towards God. Nothing is more uncertain than worldly wealth. Those who are rich, must see that God gives them their riches; and he only can give to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. What is the best estate worth, more than as it gives opportunity of doing the more good? Showing faith in Christ by fruits of love, let us lay hold on eternal life, when the self-indulgent, covetous, and ungodly around, lift up their eyes in torment. That learning which opposes the truth of the gospel, is not true science, or real knowledge, or it would approve the gospel, and consent to it. Those who advance reason above faith, are in danger of leaving faith. Grace includes all that is good, and grace is an earnest, a beginning of glory; wherever God gives grace, he will give glory.

Matthew Henry: 1Ti 6:6-12

From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle,

I. Takes occasion to show the excellency of contentment and the evil of covetousness.

1. The excellency of contentment, 1Ti 6:6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come.

(1.) The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Psa 37:16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have, [1.] A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself. [2.] A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage. [3.] Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Phi 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment.

(2.) The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, 1Ti 6:7. This is a reason why we should be content with a little. [1.] Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage. [2.] We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Ecc 5:15, Ecc 5:16.

(3.) Hence he infers, having food and raiment, let us be therewith content, 1Ti 6:8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Pro 30:8. Here we see, [1.] The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jdg 18:24. [2.] The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment.

2. The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, 1Ti 6:9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe,

(1.) The apostle supposes that, [1.] Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy. [2.] Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc. [3.] Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. [4.] It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition.

(2.) The apostle affirms that the love of money is the root of all evil, 1Ti 6:10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe, [1.] What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil. [2.] Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, 2Ti 4:10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves.

II. Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God. 1. He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. 2. To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness - patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men. 3. He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, 2Co 10:3, 2Co 10:4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev 3:11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.

Matthew Henry: 1Ti 6:13-21

The apostle here charges Timothy to keep this commandment (that is, the whole work of his ministry, all the trust reposed in him, all the service expected from him) without spot, unrebukable; he must conduct himself so in his ministry that he might not lay himself open to any blame nor incur any blemish. What are the motives to move him to this?

I. He gives him a solemn charge: I give thee charge in the sight of God that thou do this. He charges him as he will answer it at the great day to that God whose eyes are upon us all, who sees what we are and what we do: - God, who quickens all things, who has life in himself and is the fountain of life. This should quicken us to the service of God that we serve a God who quickens all things. He charges him before Christ Jesus, to whom in a peculiar manner he stood related as a minister of his gospel: Who before Pontius Pilate witnessed a good confession. Observe, Christ died not only as a sacrifice, but as a martyr; and he witnessed a good confession when he was arraigned before Pilate, saying (Joh 18:36, Joh 18:37), My kingdom is not of this world: I am come to bear witness unto the truth. That good confession of his before Pilate, My kingdom is not of this world, should be effectual to draw off all his followers, both ministers and people, from the love of this world.

II. He reminds him of the confession that he himself had made: Thou hast professed a good profession before many witnesses (1Ti 6:12), namely, when he was ordained by the laying on of the hands of the presbytery. The obligation of that was still upon him, and he must live up to that, and be quickened by that, to do the work of his ministry.

III. He reminds him of Christ's second coming: " Keep this commandment - until the appearing of our Lord Jesus Christ; keep it as long as thou live, till Christ come at death to give thee a discharge. Keep it with an eye to his second coming, when we must all give an account of the talents we have been entrusted with,"Luk 16:2. Observe, The Lord Jesus Christ will appear, and it will be a glorious appearing, not like his first appearing in the days of his humiliation. Ministers should have an eye to this appearing of the Lord Jesus Christ in all their ministrations, and, till his appearing, they are to keep this commandment without spot, unrebukable. Mentioning the appearing of Christ, as one that loved it, Paul loves to speak of it, and loves to speak of him who shall then appear. The appearing of Christ is certain ( he shall show it ), but it is not for us to know the time and season of it, which the Father has kept in his own power: let this suffice us, that in time he will show it, in the time that he thinks fit for it. Observe,

1. Concerning Christ and God the Father the apostle here speaks great things. (1.) That God is the only Potentate; the powers of earthly princes are all derived from him, and depend upon him. The powers that exist are ordained of God, Rom 13:1. He is the only Potentate that is absolute and sovereign, and perfectly independent. (2.) He is the blessed and the only Potentate, infinitely happy, and nothing can in the least impair his happiness. (3.) He is King of kings, and Lord of lords. All the kings of the earth derive their power from him; he gave them their crowns, they hold them under him, and he has a sovereign dominion over them. This is Christ's title (Rev 19:16), upon his vesture and his thigh; for he has a name higher than the kings of the earth. (4.) He only has immortality. He only is immortal in himself, and has immortality as he is the fountain of it, for the immortality of angels and spirits derived from him. (5.) He dwells in inaccessible light, light which no man can approach unto: no man can get to heaven but those whom he is pleased to bring thither, and admit into his kingdom. (6.) He is invisible: Whom no man hath seen, nor can see. It is impossible that mortal eyes should bear the brightness of the divine glory. No man can see God and live.

2. Having mentioned these glorious attributes, he concludes with a doxology: To him be honour and power everlasting. Amen. God having all power and honour to himself, it is our duty to ascribe all power and honour to him. (1.) What an evil is sin, when committed against such a God, the blessed and only Potentate! The evil of it rises in proportion to the dignity of him against whom it is committed. (2.) Great is his condescension, to take notice of such mean and vile creatures as we are. What are we then, that the blessed God, the King of kings and Lord of lords, should seek after us? (3.) Blessed are those who are admitted to dwell with this great and blessed Potentate. Happy are thy men (says the queen of Sheba to king Solomon), happy are these thy servants, who stand continually before thee, 1Ki 10:8. Much more happy are those who are allowed to stand before the King of kings. (4.) Let us love, adore, and praise, the great God; for who shall not fear thee, O Lord, and glorify thy name? For thou only art holy, Rev 15:4.

IV. The apostle adds, by way of postscript, a lesson for rich people, 1Ti 6:17-19.

1. Timothy must charge those that are rich to beware of the temptations, and improve the opportunities, of their prosperous estate. (1.) He must caution them to take heed of pride. This is a sin that easily besets rich people, upon whom the world smiles. Charge them that they be not high-minded, or think of themselves above what is meet, or be puffed up with their wealth. (2.) He must caution them against vain confidence in their wealth. Charge them that they trust not in uncertain riches. Nothing is more uncertain than the wealth of this world; many have had much of it one day and been stripped of all the next. Riches make themselves wings, and fly away as an eagle, etc., Pro 23:5. (3.) He must charge them to trust in God, the living God, to make him their hope, who giveth us richly all things to enjoy. Those who are rich must see God giving them their riches, and giving them to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. (4.) He must charge them to do good with what they have (for what is the best estate worth, any more than as it gives a man an opportunity of doing so much the more good?): That they be rich in good works. Those are truly rich who are rich in good works. That they be ready to distribute, willing to communicate: not only to do it, but to do it willingly, for God loves a cheerful giver. (5.) He must charge them to think of another world, and prepare for that which is to come by works of charity: Laying up in store a good foundation against the time to come, that they may take hold on eternal life.

2. Hence we may observe, (1.) Ministers must not be afraid of the rich; be they ever so rich, they must speak to them, and charge them. (2.) They must caution them against pride, and vain confidence in their riches: That they be not high-minded, nor trust in uncertain riches. Stir them up to works of piety and charity: That they do good, etc. (3.) This is the way for the rich to lay up in store for themselves for the time to come, that they may lay hold on eternal life; in the way of well-doing we are to seek for glory, honour, and immortality, and eternal life will be the end of all, Rom 2:7. (4.) Here is a lesson for ministers in the charge given to Timothy: Keep that which is committed to thy trust. Every minister is a trustee, and it is a treasure committed to his trust, which he has to keep. The truths of God, the ordinances of God, keep these, avoiding profane and vain babblings; not affecting human eloquence, which the apostle calls vain babbling, or human learning, which often opposes the truths of God, but keep close to the written word, for that is committed to our trust. Some who have been very proud of their learning, their science, which is falsely so called, have by that been debauched in their principles and been drawn away from the faith of Christ, which is a good reason why we should keep to the plain word of the gospel, and resolve to live and die by that. Observe, [1.] Ministers cannot be too earnestly exhorted to keep what is committed to their trust, because it is a great trust lodged with them: O Timothy, keep that which is committed to thy trust! as if he had said, "I cannot conclude without charging thee again; whatever thou doest, be sure to keep this trust, for it is too great a trust to be betrayed."[2.] Ministers are to avoid babblings, if they would keep what is committed to them, because they are vain and profane. [3.] That science that opposes the truth of the gospel is falsely so called; it is not true science, for if it were it would approve of the gospel and consent to it. [4.] Those who are so fond of such science are in great danger of erring concerning the faith; those who are for advancing reason above faith are in danger of leaving faith.

V. Our apostle concludes with a solemn prayer and benediction: Grace be with thee. Amen. Observe, this is a short, yet comprehensive prayer for our friends, for grace comprehends in it all that is good, and grace is an earnest, yea, a beginning, of glory; for, wherever God gives grace, he will give glory, and will not withhold any good thing from him who walketh uprightly. Grace be with you all. Amen.

Barclay: 1Ti 6:6-8

The word here used for contentment is autarkeia (0841). This was one of the great watchwords of the Stoic philosophers. By it they meant a complete self-sufficiency. They meant a frame of mind which was completely independent of all outward things, and which carried the secret of happiness within itself.

Contentment never comes from the possession of external things. As George Herbert wrote:

"For he that needs five thousand pounds to live

Is full as poor as he that needs but five."

Contentment comes from an inward attitude to life. In the Third part of Henry the Sixth, Shakespeare draws a picture of the king wandering in the country places unknown. He meets two gamekeepers and tells them that he is a king. One of them asks him:

"But, if thou be a king, where is thy crown?" And the king gives a great answer:

"My crown is in my heart, not on my head;

Not deck'd with diamonds and Indian stones,

Nor to be seen; my crown is call'd content--

A crown it is that seldom kings enjoy."

Long ago the Greek philosophers had gripped the right end of the matter. Epicurus said of himself: "To whom little is not enough nothing is enough. Give me a barley cake and a glass of water and I am ready to rival Zeus for happiness." And when someone asked him for the secret of happiness, his answer was: "Add not to a man's possessions but take away from his desires."

The great men have always been content with little. One of the sayings of the Jewish Rabbis was: "Who is rich? He that is contented with his lot." Walter Lock quotes the kind of training on which a Jewish Rabbi engaged and the kind of life he lived: "This is the path of the Law. A morsel with salt shalt thou eat, thou shalt drink also water by measure, and shalt sleep upon the ground and live a life of trouble while thou toilest in the Law. If thou doest this, happy shalt thou be, and it shall be well with thee --, happy shalt thou be in this world and it shall be well with thee in the world to come." The Rabbi had to learn to be content with enough. E. F. Brown quotes a passage from the great preacher Lacordaire: "The rock of our present day is that no one knows how to live upon little. The great men of antiquity were generally poor.... It always seems to me that the retrenchment of useless expenditure, the laying aside of what one may call the relatively necessary, is the high road to Christian disentanglement of heart, just as it was to that of ancient vigour. The mind that has learned to appreciate the moral beauty of life, both as regards God and men, can scarcely be greatly moved by any outward reverse of fortune; and what our age wants most is the sight of a man, who might possess everything, being yet willingly contented with little. For my own part, humanly speaking, I wish for nothing. A great soul in a small house is the idea which has touched me more than any other."

It is not that Christianity pleads for poverty. There is no special virtue in being poor, or in having a constant struggle to make ends meet. But it does plead for two things.

It pleads for the realization that it is never in the power of things to bring happiness. E. K. Simpson says: "Many a millionaire, after choking his soul with gold-dust, has died from melancholia." Happiness always comes from personal relationships. All the things in the world will not make a man happy if he knows neither friendship nor love. The Christian knows that the secret of happiness lies, not in things, but in people.

It pleads for concentration upon the things which are permanent. We brought nothing into the world and we cannot take anything out of it. The wise men of every age and faith have known this. "You cannot," said Seneca, "take anything more out of the world than you brought into it." The poet of the Greek anthology had it: "Naked I set foot on the earth; naked I shall go below the earth." The Spanish proverb grimly puts it: "There are no pockets in a shroud." E. K. Simpson comments: "Whatever a man amasses by the way is in the nature of luggage, no part of his truest personality, but something he leaves behind at the toll-bar of death."

Two things alone a man can take to God. He can, and must, take himself; and therefore his great task is to build up a self he can take without shame to God. He can, and must, take that relationship with God into which he has entered in the days of his life. We have already seen that the secret of happiness lies in personal relationships, and the greatest of all personal relationships is the relationship to God. And the supreme thing that a man can take with him is the utter conviction that he goes to One who is the friend and lover of his soul.

Content comes when we escape the servitude to things, when we find our wealth in the love and the fellowship of men, and when we realize that our most precious possession is our friendship with God, made possible through Jesus Christ.

Barclay: 1Ti 6:9-10

Here is one of the most misquoted sayings in the Bible. Scripture does not say that money is the root of all evil; it says that the love of money is the root of all evil. This is a truth of which the great classical thinkers were as conscious as the Christian teachers. "Love of money," said Democritus, "is the metropolis of all evils." Seneca speaks of "the desire for that which does not belong to us, from which every evil of the mind springs." "The love of money," said Phocylides, "is the mother of all evils." Philo spoke of "love of money which is the starting-place of the greatest transgressions of the Law." Athenaeus quotes a saying: "The belly's pleasure is the beginning and root of all evil."

Money in itself is neither good nor bad; but the love of it may lead to evil. With it a man may selfishly serve his own desires; with it he may answer the cry of his neighbours need. With it he may facilitate the path of wrong-doing; with it he may make it easier for someone else to live as God meant him to do. Money is not itself an evil, but it is a great responsibility. It is powerful to good and powerful to evil. What then are the special dangers involved in the love of money?

(i) The desire for money tends to be a thirst which is insatiable. There was a Roman proverbial saying that wealth is like sea-water; so far from quenching a man's thirst, it intensifies it. The more he gets, the more he wants.

(ii) The desire for wealth is founded on an illusion. It is founded on the desire for security; but wealth cannot buy security. It cannot buy health, nor real love; and it cannot preserve from sorrow and from death. The security which is founded on material things is foredoomed to failure.

(iii) The desire for money tends to make a man selfish. If he is driven by the desire for wealth, it is nothing to him that someone has to lose in order that he may gain. The desire for wealth fixes a man's thoughts upon himself, and others become merely means or obstacles in the path to his own enrichment. True, that need not happen; but in fact it often does.

(iv) Although the desire for wealth is based on the desire for security, it ends in nothing but anxiety. The more a man has to keep, the more he has to lose and, the tendency is for him to be haunted by the risk of loss. There is an old fable about a peasant who rendered a great service to a king who rewarded him with a gift of much money. For a time the man was thrilled, but the day came when he begged the king to take back his gift, for into his life had entered the hitherto unknown worry that he might lose what he had. John Bunyan was right:

"He that is down needs fear no fall,

He that is low, no pride;

He that is humble ever shall

Have God to be his guide.

I am content with what I have,

Little be it or much;

And, Lord, contentment still I crave,

Because Thou savest such.

Fullness to such a burden is

That go on pilgrimage;

Here little, and hereafter bliss,

Is best from age to age."

(v) The love of money may easily lead a man into wrong ways of getting it, and therefore, in the end, into pain and remorse. That is true even physically. He may so drive his body in his passion to get, that he ruins his health. He may discover too late what damage his desire has done to others and be saddled with remorse.

To seek to be independent and prudently to provide for the future is a Christian duty; but to make the love of money the driving-force of life cannot ever be anything other than the most perilous of sins.

Barclay: 1Ti 6:11-16

The letter comes to an end with a tremendous challenge to Timothy, a challenge all the greater because of the deliberate sonorous nobility of the words in which it is clothed.

Right at the outset Timothy is put upon his mettle. He is addressed as man of God. That is one of the great Old Testament titles. It is a title given to Moses. Deu 33:1speaks of "Moses, the man of God." The title of Ps 90 is, "A Prayer of Moses the man of God." It is a title of the prophets and the messengers of God. God's messenger to Eli is a man of God (1Sa 2:27). Samuel is described as a man of God (1Sa 9:6). Shemaiah, God's messenger to Rehoboam, is a man of God (1Ki 12:22). John Bunyan in Pilgrim's Progress calls Great-Grace "God's Champion."

Here is a title of honour. When the charge is given to Timothy, he is not reminded of his own weakness and sin, which might well have reduced him to pessimistic despair; rather he is challenged by the honour which is his, of being God's man. It is the Christian way, not to depress a man by branding him as a lost and helpless sinner, but rather to uplift him by summoning him to be what he has got it in him to be. The Christian way is not to fling a man's humiliating past in his face, but to set before him the splendour of his potential future. The very fact that Timothy was addressed as "Man of God" would make him square his shoulders and throw his head back as one who has received his commission from the King.

The virtues and noble qualities set before Timothy are not just heaped haphazardly together. There is an order in them. First, there comes "righteousness," dikaiosune (1343). This is defined as "giving both to men and to God their due." It is the most comprehensive of the virtues; the righteous man is he who does his duty to God and to his fellow-men.

Second, there comes a group of three virtues which look towards God. Godliness, eusebeia (2150), is the reverence of the man who never ceases to be aware that all life is lived in the presence of God. Faith, pistis (4102), here means fidelity, and is the virtue of the man who, through all the chances and the changes of life, down even to the gates of death, is loyal to God. Love, agape (26), is the virtue of the man who, even if he tried, could not forget what God has done for him nor the love of God to men.

Third, there comes the virtue which looks to the conduct of life. It is hupomone (5281), The King James Version translates this patience; but hupomone (5281) never means the spirit which sits with folded hands and simply bears things, letting the experiences of life flow like a tide over it. It is victorious endurance. "It is unswerving constancy to faith and piety in spite of adversity and suffering." It is the virtue which does not so much accept the experiences of life as conquers them.

Fourthly, there comes the virtue which looks to men. The Greek word is paupatheia. It is translated gentleness but is really untranslatable. It describes the spirit which never blazes into anger for its own wrongs but can be devastatingly angry for the wrongs of others. It describes the spirit which knows how to forgive and yet knows how to wage the battle of righteousness. It describes the spirit which walks at once in humility and yet in pride of its high calling from God. It describes the virtue by which at all times a man is enabled rightly to treat his fellow-men and rightly to regard himself.

Barclay: 1Ti 6:11-16

As Timothy is challenged to the task of the future, he is inspired with the memories of the past.

(i) He is to remember his baptism and the vows he took there. In the circumstances of the early Church, baptism was inevitably adult baptism, for men were coming straight from heathenism to Christ. It was confession of faith and witness to all men that the baptised person had taken Jesus Christ as Saviour, Master and Lord. The earliest of all Christian confessions was the simple creed: "Jesus Christ is Lord" (Rom 10:9; Phi 2:11). But it has been suggested that behind these words to Timothy lies a confession of faith which said: "I believe in God the Almighty, Creator of heaven and earth, and in Christ Jesus who suffered under Pontius Pilate and will return to judge; I believe in the Resurrection from the dead and in the life immortal." It may well have been a creed like that to which Timothy gave his allegiance. So, then, first of all, he is reminded that he is a man who has given his pledge. The Christian is first and foremost a man who has pledged himself to Jesus Christ.

(ii) He is to remember that he has made the same confession of his faith as Jesus did. When Jesus stood before Pilate, Pilate said: "Are you the King of the Jews?" and Jesus answered: "You have said so" (Luk 23:3). Jesus had witnessed that he was a King; and Timothy always had witnessed to the lordship of Christ. When the Christian confesses his faith, he does what his Master has already done; when he suffers for his faith, he undergoes what his Master has already undergone. When we are engaged on some great enterprise, we can say: "Brothers, we are treading where the saints have trod," but when we confess our faith before men, we can say even more; we can say: "I stand with Christ"; and surely this must lift up our hearts and inspire our lives.

(iii) He is to remember that Christ comes again. He is to remember that his life and work must be made fit for him to see. The Christian is not working to satisfy men; he is working to satisfy Christ. The question he must always ask himself is not: "Is this good enough to pass the judgment of men?" but: "Is it good enough to win the approval of Christ?"

(iv) Above all he is to remember God. And what a memory that is! He is to remember the One who is King of every king and Lord of every lord; the One who possesses the gift of life eternal to give to men; the One whose holiness and majesty are such that no man can ever dare look upon them. The Christian must ever remember God and say: "If God be for us, who can be against us?"

Barclay: 1Ti 6:17-19

Sometimes we think of the early Church as composed entirely of poor people and slaves. Here we see that even as early as this it had its wealthy members. They are not condemned for being wealthy nor told to give all their wealth away; but they are told what not to do and what to do with it.

Their riches must not make them proud. They must not think themselves better than other people because they have more money than they. Nothing in this world gives any man the right to look down on another, least of all the possession of wealth. They must not set their hopes on wealth. In the chances and the changes of life a man may be wealthy today and a pauper tomorrow; and it is folly to set one's hopes on what can so easily be lost.

They are told that they must use their wealth to do good; that they must ever be ready to share; and that they must remember that the Christian is a member of a fellowship. And they are told that such wise use of wealth will build for them a good foundation in the world to come. As someone put it: "What I kept, I lost; what I gave I have."

There is a famous Jewish Rabbinic story. A man called Monobaz had inherited great wealth, but he was a good, a kindly and a generous man. In time of famine he gave away all his wealth to help the poor. His brothers came to him and said: "Your fathers laid up treasure, and added to the treasure that they had inherited from their fathers, and are you going to waste it all?" He answered: "My fathers laid up treasure below: I have laid it up above. My fathers laid up treasure of Mammon: I have laid up treasure of souls. My fathers laid up treasure for this world: I have laid up treasure for the world to come."

Every time we could give and do not give lessens the wealth laid up for us in the world to come; every time we give increases the riches laid up for us when this life comes to an end.

The teaching of the Christian ethic is, not that wealth is a sin, but that it is a very great responsibility. If a man's wealth ministers to nothing but his own pride and enriches no one but himself, it becomes his ruination, because it impoverishes his soul. But if he uses it to bring help and comfort to others, in becoming poorer, he really becomes richer. In time and in eternity "it is more blessed to give than to receive."

Barclay: 1Ti 6:20-21

It may well be that the name Timothy is here used in the fullness of its meaning. It comes from two words, timan (5091), to honour, and theos (2316), God and literally means he who honours God. It may well be that this concluding passage begins by reminding Timothy of his name and urging him to be true to it.

The passage talks of the trust that has been entrusted to him. The Greek word for trust is paratheke (3866), which literally means a deposit. It is the word for money deposited with a banker or with a friend. When such money was in time demanded back, it was a sacred duty to hand it back entire. Sometimes children were called a paratheke (3866), a sacred trust. If the gods gave a man a child, it was his duty to present that child trained and equipped to the gods.

The Christian faith is like that, something which we received from our forefathers, and which we must pass on to our children. E. F. Brown quotes a famous passage from St. Vincent of Lerins: "What is meant by the deposit? (paratheke, 3866). That which is committed to thee, not that which is invented by thee; that which thou hast received, not that which thou hast devised; a thing not of wit, but of learning; not of private assumption, but of public tradition; a thing brought to thee, not brought forth of thee; wherein thou must not be an author, but a keeper; not a leader, but a follower. Keep the deposit. Preserve the talent of the Catholic faith safe and undiminished; let that which is committed to thee remain with thee, and that deliver. Thou hast received gold, render gold."

A man does well to remember that his duty is not only to himself, but also to his children and his children's children. If in our day the Church were to become enfeebled; if the Christian ethic were to be more and more submerged in the world; if the Christian faith were to be twisted and distorted; it would not only be we who were the losers, those of generations still to come would be robbed of something infinitely precious. We are not only the possessors but also the trustees of the faith. That which we have received, we must also hand on.

Finally the Pastorals condemn those who, as the King James Version has it, have given themselves to "the oppositions of science falsely so-called." First, we must note that here the word science is used in its original sense; it simply means knowledge (gnosis, 1108). What is being condemned is a false intellectualism and a false stressing of human knowledge.

But what is meant by oppositions? The Greek word is antitheseis (477). Very much later than this there was a heretic called Marcion who produced a book called The Antitheseis in which he quoted Old Testament texts and set beside them New Testament texts which contradicted them. This might very well mean: "Don't waste your time seeking out contradictions in Scripture. Use the Scriptures to live by and not to argue about." But there are two meanings more probable than that.

(i) The word antithesis (477) could mean a controversy; and this might mean: "Avoid controversies; don't get yourself mixed up in useless and bitter arguments." This would be a very relevant bit of advice to a Greek congregation in Ephesus. The Greek had a passion for going to law. He would even go to law with his own brother, just for the pleasure of it. This may well mean, "Don't make the Church a battle-ground of theological arguments and debates. Christianity is not something to argue about, but something to live by."

(ii) The word antithesis (477) can mean a rival thesis. This is the most likely meaning, because it suits Jew and Gentile alike. The scholastics in the later days used to argue about questions like: "How many angels can stand on the point of a needle?" The Jewish Rabbis would argue about hair-splitting points of the law for hours and days and even years. The Greeks were the same, only in a still more serious way. There was a school of Greek philosophers, and a very influential school it was, called the Academics. The Academics held that in the case of everything in the realm of human thought, you could by logical argument arrive at precisely opposite conclusions. They therefore concluded that there is no such thing as absolute truth; that always there were two hypotheses of equal weight. They went on to argue that, this being so, the wise man will never make up his mind about anything but will hold himself for ever in a state of suspended judgment. The effect was of course to paralyse all action and to reduce men to complete uncertainty. So Timothy is told: "Don't waste your time in subtle arguments; don't waste your time in 'dialectical fencing.' Don't be too clever to be wise. Listen rather to the unequivocal voice of God than to the subtle disputations of over-clever minds."

So the letter draws to a close with a warning which our own generation needs. Clever argument can never be made a substitute for Christian action. The duty of the Christian is not to sit in a study and weigh arguments but to live the Christian life in the dust and heat of the world. In the end it is not intellectual cleverness, but conduct and character which count.

Then comes the closing blessing--"Grace be with you." The letter ends with the beauty of the grace of God.

Constable: 1Ti 6:1-19

V. INSTRUCTIONS FOR GROUPS WITHIN THE CHURCH 6:1-19

In the last major section of this letter Paul called on Timothy to instruct the members of various groups within the church concerning their Christian duty.

Constable: 1Ti 6:3-10

B. False teachers 6:3-10

Paul returned to instructions concerning the false teachers (cf. 1:3-11; 4:1-5) to alert Timothy to their underlying attitudes so he could deal with them effectively.

". . . Paul issues a kind of wanted poster.' It is the counterpart to the job description' given in chapter 3."²⁰⁶

6:3-5 The apostle first described the actions of the false teachers (v. 3), then their attitudes (v. 4a), third the fruits of their ministry (vv. 4b-5a), and then their motivation (v. 5b).

The false teachers in Ephesus advocated doctrine that was different from what Scripture and the apostles taught. They disagreed with the teachings of the Lord Jesus Christ that fostered spiritual health in those who heard and responded to them. Furthermore they rejected the doctrine that conforms to and results in godly behavior. These are three overlapping rather than distinctly different activities (cf. 1:3, 10; 3:16; 4:6-10).

"When it meets the truth,' the corrupted mind sees and seeks only objections; when it meets what differs from this truth, it sees and seeks reasons for accepting this difference."²⁰⁷

"It is little wonder, then, that missionaries of the cults are so resistant to the gospel and so easily angered in theological discussions. Corrupt minds and argumentative dispositions go hand in hand with opposition to the gospel."²⁰⁸

Paul regarded these men as guilty and culpable. Their error was not an innocent one. It sprang from improper attitudes: the desires to exalt self and to hoard money selfishly.²⁰⁹ Such motivation demonstrated that they really understood "nothing" (i.e., nothing that is truly important). This motivation also led them to an unhealthy interest in controversies and terminology. This interest produced all kinds of selfish and divisive behavior and attitudes that were not loving and edifying (1:5).²¹⁰

"Conceit leads to a love for controversy. Those who think well of their opinions like to argue them with others. Where a spirit of controversy seizes a family, office, or institution, all sense of community and unity disappears."²¹¹

"The indictment of the false teachers is thus multifaceted and comprehensive. It begins with their heterodoxy (v. 3), which is correlated with their conceit and lack of real understanding (v. 4a) and their sick interest in mere controversy (v. 4b), turns to the maliciousness of life that flows from these characteristics (v. 4c), roots all this in spiritual blindness (v. 5a), and ends with their materialistic motivation (v. 5b). It is given to warn the church against such people.²¹²

6:6-8 Paul urged Timothy to remember that real "gain" comes from the acquisition of godliness that includes an attitude of contentment with one's material possessions. It does not come from teaching godliness to others primarily to receive pay for doing so. That conduct demonstrates an attitude of discontent with one's material possessions.

The apostle further reminded Timothy that there is really no relationship between godliness and one's material possessions. Material things are transitory. As we entered the world without any, so we shall leave it (cf. Job 1:21; Eccles. 5:15). Possessions are simply tools we can use to bring glory to God (cf. 4:3-4; 6:17). Having the basic necessities of life, food and clothing, we can and should be content (cf. Matt. 6:24-34; Luke 12:16-32; Heb. 13:5-6).²¹³ Paul had learned this lesson of healthy detachment from material things in his own life (Phil. 4:10-13). We must learn it too.

"Materialism is a desire to possess things instead of a love for the God who made those things."²¹⁴

"Contentment is one of the greatest assets of life."²¹⁵

"How can the Christian learn to be content with simple living? Certainly not by accepting the standards set by this world. Paul suggests that an eternal perspective and an attitude of detachment toward things are prerequisites. As an eternal perspective develops, dependence on things material will decline."²¹⁶

6:9-10 In contrast to contentment with the basics of life, greed for more opens the door to temptation. This solicitation to do evil comes in the form of unwise lustful desires that impede one's spiritual progress, as a trap holds an animal that gets tangled in it. Eventually the end of such a person is spiritual ruin and personal destruction if he or she does not escape its grip and turn from it.

Paul used a second figure to warn against greed (v. 10a). That root attitude bears all kinds of evil fruit in wicked actions. Note that it is the love of money, not money itself, that is the snare. It is possible to have very little money and yet to love it. Some people have much money yet do not love it. Love of money contrasts with love of God and neighbor, the two greatest commandments (Matt. 22:39; cf. Matt. 6:24; Luke 16:13; 1 John 2:15).

"The connotation in the love of money' (philaguria) is not the acquisition of wealth in order that it may be used in prodigal expenditure but rather the miserly accumulation and hoarding of money for the very love of it. That which should be a means to support life is made the end of life itself."²¹⁷

Paul pictured a person wandering from the narrow path of truth as he pursues money. He gets caught in thorns that pierce his skin and cause him great pain (cf. Matt. 13:22).

"The sentiment is, that there is no kind of evil to which the love of money may not lead men, when once it fairly takes hold of them."²¹⁸

As Christians who live in a materialistic world, we must cultivate Paul's attitude of contentment very deliberately. This is a specially difficult task in a society like the one in which we live in North America. We are constantly hearing through advertising and the media that we "need" all kinds of luxuries. According to Paul our personal needs as human beings are very few. His point was that we should seek godliness more diligently than we seek money and the things it can buy.

"If you are afraid that perhaps the love of money is getting a hold on your soul, start giving some of it away and see how you feel! If you feel really glad then you are still safe, but if it almost breaks your heart then it is time to get down on your knees and pray to be freed from this sin of covetousness! It is going to ruin you unless you are delivered from it."²¹⁹

Constable: 1Ti 6:11-16

C. Those committed to Christ 6:11-16

Paul continued the emphasis he began in the previous section (vv. 3-10) by appealing to Timothy to pursue spiritual rather than physical goals in his life. He seems to have intended his instructions for all the faithful Ephesian Christians in view of what he just said in verses 3 through 10. He addressed them to Timothy personally since he, as a leader of the church, had the greatest responsibility to set the example for the rest. This section is the climax of the epistle.

6:11 In contrast to the "some" (v. 10) who pursued money, Timothy should flee from this attitude. Paul evidently called him a "man of God" to remind Timothy of his calling and commitment to follow God.

The Old Testament writers used the title "man of God" of prophets (i.e., Moses, Deut. 33:1; David, Neh. 12:24; Elijah, 1 Kings 17:18; and Elisha, 2 Kings 4:7). God used it only of Timothy in the New Testament. Paul was giving Timothy a great honor and encouragement by calling him a man of God. The title describes one who stands for God faithfully against opposition as a spiritual leader and as an example to all believers.

In following God Timothy should pursue objectives different from the acquisition of wealth for selfish purposes. He should emphasize what the Holy Spirit seeks to produce in the life of a Christian (Gal. 5:22-23) and what is essential for a leader of God's people (3:1-3).

"Righteousness" includes all attitudes and actions in harmony with what God calls right.

"Godliness" is godlike character and conduct.

"Faith" is trust in God.

"Love" is selfless devotion to the needs of others.

"Perseverance" is faithful continuance through adverse or discouraging circumstances.

"Gentleness" is tender kindness to others.

The first two of these goals are general characteristics that represent one's relationship with God. The second two are specific attitudes that animate the Christian life. The third two are specific actions that define correct ways of relating to a hostile world. Together they draw a silhouette of a "man [person] of God."

The Christian's Three-Fold Enemy
Problem	Solution
The World	Flee
1 John 2:15-17	1 Timothy 6:11; 2 Timothy 2:22
Lust of the Flesh
Lust of the Eyes
Pride of Life
The Flesh	Deny
Romans 7:18-24	Romans 6:12-13; 8:13
The Devil	Resist
1 Peter 5:8	1 Peter 5:9

6:12 Our enemy opposes the Christian's pursuit of godly ideals. Paul therefore urged his younger friend to plunge into this conflict. The goal is worth fighting for, and it requires fighting for. In so doing Timothy could obtain the reward that God wants to bestow on every believer: the fullness of eternal life (cf. John 10:10). Some Christians have eternal life but never really lay hold of it. Similarly some people who are alive physically never really enter into the fullness of life because they are never fully healthy and strong.

"Like a skillful coach, Paul supplies ample motivation for maintaining the struggle."²²⁰

". . . growth is not automatic; it is conditioned upon our responses. Only by the exercise of spiritual disciplines, such as prayer, obedience, faith, study of the Scriptures, and proper responses to trials, does our intimacy with Christ increase. Only by continuing in doing good does that spiritual life imparted at regeneration grow to maturity and earn a reward."²²¹

"Possessing eternal life is one thing, but taking hold' of it is another. The former is static; the latter is dynamic. The former depends upon God; the latter depends upon us. The former comes through faith alone; taking hold' requires faith plus obedience (6:14)."²²²

Timothy's profession of eternal life before many witnesses probably refers to his baptism in water or his ordination.

6:13-14 Here is Paul's strongest exhortation to Timothy in this letter. He wanted him to keep God's commandment (probably the gospel viewed as a rule of life)²²³ without shameful inconsistencies or behavior that could elicit justifiable criticism. Paul reminded Timothy that God, who gives life to all things and who therefore could and would give Timothy fullness of life, was observing him. He reminded him that he lived under the gaze of God's Anointed, Jesus, who had maintained a good testimony in His hour of trial. The Christian's fight only lasts until the Lord returns.

"The word appearing' or manifestation' emphasizes the visibility and glory of the coming Lord who is now hidden and invisible to human sight in Heaven."²²⁴

The fact that Paul referred to that event rather than Timothy's death, either of which would end his struggle, is interesting. It suggests that Paul believed Christ's return for his saints at the Rapture was imminent and could precede Timothy's natural death.

6:15-16 God will send Jesus Christ back at His appointed time. Paul's doxology (a statement glorifying God) emphasized His adorable and unique sovereignty, immortality, and incomprehensible holiness. To Him belong all honor and rule throughout eternity.

"Ephesus was not only the haven of Artemis, but an early center of emperor worship as well. This doxology, therefore, is Paul's parting shot that the God with whom the church has to do in the gospel of Christ is none other than the supreme Ruler of the universe, the Lord over all other lords."²²⁵

Constable: 1Ti 6:17-19

D. The wealthy 6:17-19

Paul had not finished all he wanted to say about money, so he returned to that subject briefly with a word of instruction for the wealthy Ephesian believers. He gave these directions to balance what he had said earlier in this epistle (in vv. 9-11).

6:17 He had previously instructed those who thought of themselves as not having wealth. Now he addressed those who had it and knew it. The Greek word plousioi, meaning "the wealthy," refers to the materially rich, particularly those who did not need to work for a living.²²⁶ Two attitudes often mislead the rich. One is the idea that greater monetary value indicates greater personal value or worth. The other is the notion that their riches guarantee their power and security. Paul warned against both of these conclusions. God will determine our future, not our present financial resources. Rich people should put their hope in the Giver rather than in His gifts. God controls these resources. If he has given them to us, we can enjoy His gifts unselfishly. We can take pleasure in the fact that they free us from certain temptations (cf. Prov. 30:7-9) and enable us to help others.

"The reason everything may be enjoyed lies in the recognition that everything, including one's wealth, is a gift, the expression of God's gracious generosity."²²⁷

6:18-19 Paul urged Timothy to instruct the rich to view their money as God's enablement to accomplish good deeds. Rather than enjoying a reputation for having much money, they should cultivate a reputation for being rich in good deeds. They should also be openhanded, ready and willing to share with others generously what God had given them. By doing so, they would be insuring that the Lord would reward them for their faithful stewardship when they stood before Him (cf. Matt. 6:19-21; Luke 12:33-34; 18:22). Moreover in so doing they would experience the fullness of their eternal life (cf. v. 12).

"A kind heart as well as a generous hand is demanded of the rich."²²⁸

It is not sinful to be rich, and it is not godly to be poor. God has given wealthy Christians resources for ministry that other Christians do not possess. With these resources come the temptations and opportunities to misuse them.

Note that Paul did not say the wealthy should dispose of all or even most of their wealth. He said they should be "ready to share" (v. 18) as the Lord directed them. Presumably God will lead one person to do one thing with his or her money and another person something else (cf. John 21:22).

Note, too, that wealthy Christians should not feel guilty because they are wealthy, assuming they have become wealthy legitimately. They should "enjoy" the benefits of wealth. This is difficult for some to do because we commonly equate personal enjoyment with the gratification of our flesh. The rich Christian should cultivate the joy that comes from laying up treasure in heaven by investing his or her life and wealth in what will endure forever.²²⁹

This passage is one that most of us Western Christians in particular need to take to heart. In comparison with the rest of the world, we are very wealthy. We must guard ourselves against the flesh and the voices in our culture that urge us to take a very different attitude toward money than Paul taught.

Constable: 1Ti 6:20

VI. CONCLUDING CHARGE AND BENEDICTION 6:20-21

Paul closed his letter with a final exhortation to urge Timothy again to avoid going astray in his ministry.

"What is most remarkable about this conclusion is the lack of any final greetings. All the Pauline letters, including this one, sign off with a final grace, or benediction. But only 1 Timothy and Galatians have no greetings from Paul and friends to the recipient and friends (cf. 2 Tim. 4:19-21; Titus 3:15). To the very end this letter is characteristically all business,' and except for some new language, this final charge merely summarizes that business."²³⁰

"O Timothy" gives a personal emotional touch to Paul's charge. He loved his son in the faith and wanted to spare him pain and failure.

Timothy should guard the truth of the Christian faith that God had committed to his stewardship by proclaiming it accurately and faithfully (cf. 4:12-14; 6:2; 2 Tim. 2:2). Another possibility is that what had been entrusted to Timothy refers particularly to his responsibility to oppose the false teachers and to keep his own life pure (cf. 4:11-13; 5:22-23; 6:11-12). Specifically he should avoid the controversies and false teaching that Paul referred to previously that characterize the world system and are valueless, as well as the opposition of those who claimed superior knowledge. This last warning is apparently a reference to gnostic influence that was increasing in Ephesus. Gnostics taught that there was a higher knowledge available only to the initiates of their cult. Paul had already set forth his full rebuttal to their contention in his epistle to the Colossians. The appeal of these false teachers had seduced some in Ephesus who had wandered from the path of truth.

In closing Paul wished God's grace for Timothy and the other saints in Ephesus. The "you" is plural in the Greek text.

College: 1Ti 6:1-21

1 TIMOTHY 6

D. SLAVES (6:1-2)

¹ All who are under the yoke of slavery should consider their masters worthy of full respect, so that God's name and our teaching may not be slandered. ² Those who have believing masters are not to show less respect for them because they are brothers. Instead, they are to serve them even better, because those who benefit from their service are believers, and dear to them. These are the things you are to teach and urge on them.

6:1 All who are under the yoke of slavery

Paul continues his discussion of relationships within the church by turning to slaves. The section may be related to the previous sections on widows and elders because of its common use of the word "honor" or "respect" (timhv , timç ).

Slavery in the first century was considerably different from what most Americans imagine. It had little to do with race. Most people came into slavery because of economic situations, because of war, or because they were born into slavery. The manumission of slaves was fairly common. For many slaves slavery to a good master was to be preferred to being freed. Being a poor freed man was often a terrible fate.

Slaves made up a fairly large number in early churches (1 Cor 7:21-24; Col 3:22-25; Eph 6:5-8; 1 Pet 2:18-25; Titus 2:9-10). But why the special attention to slaves here? Fee has suggested, ". . . perhaps problems have arisen among some Christian slaves and their attitudes toward Christian masters similar to those among younger widows. . . . [Perhaps] an over-realized eschatology or an elitist spirituality caused them to disdain the old relationships that belong to the [old] age. . . ."

The fact that Paul mentions "believing masters" in v. 2 makes it possible to assume that he is referring to those who are pagans in v. 1. It is, however, more likely that v. 1 gives general instructions that would apply to all those "who are under the yoke of slavery" (literally "slaves under yoke"). Paul's redundant use of "slaves under yoke" may be given to emphasize the oppressive nature of slavery.

should consider their masters worthy of full respect, so that God's name and our teaching may not be slandered.

Even though the institution of slavery was dehumanizing, Paul insisted that Christian slaves show "full respect" to their masters. The purpose of Paul's concern for this respect was that "God's name," i.e., the Christian cause, and the message which he and Timothy had been teaching might "not be slandered."

Many have expressed concern that Paul could tolerate the existence of this oppressive institution. As Hendriksen has said, "[Paul] aimed to destroy slavery without waging war to do so!" A primary concern for Paul was that the gospel might not be treated with disrespect.

6:2 Those who have believing masters are not to show less respect for them because they are brothers.

V. 2 begins with a word "but" (dev , de ) not translated by the NIV. Although this word may indicate a contrast between v. 1 (pagan masters) and v. 2 (Christian masters), it is more likely that Paul moves in v. 2 to give instructions to slaves with "believing masters" because they might be tempted to take advantage of their unique relationship and, in so doing, bring disrespect on the cause of Christ. The term "believers" (pistoiv , pistoi , literally "faithful") is used as an equivalent to the adjective "Christian." These slaves are called "not to show less respect" (katafronevw , kataphroneô , literally "think down on") to their masters who are brothers.

Instead, they are to serve them even better, because those who benefit from their service are believers, and dear to them.

Rather they are "to serve them even better." The phrase "even better" (ma'llon , mallon ) should likely be rendered "all the more so" since the point is not "even better service," but rather showing "all the more" respect . Christian masters who enjoy the benefit of their service are, after all, "believers" and "dear" (ajgaphtoiv , agapçtoi , literally "loved"). Paul's concern is that Christian slaves behave toward their pagan or Christian masters in a way that will not bring disrespect to God or his gospel.

These are the things you are to teach and urge on them.

Again (cf. 3:14; 4:6, 11; 5:7, 21) Paul instructs Timothy to "teach and urge" (or "exhort") these things. "These things" may refer only to the section which immediately precedes this one (5:3-6:2) or, since this section is very much a concluding one, may point back all the way to 2:1.

VII. FINAL EXHORTATIONS (6:3-10)

Much of the material in this section hearkens back to chapter 1. Paul's dominant concerns are the false teachers and Timothy's role as minister.

A. AN INDICTMENT OF FALSE TEACHERS (6:3-5)

³ If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, ⁴ he is conceited and understands nothing. He has an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions ⁵ and constant friction between men of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain.

6:3 If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching,

In contrast to the "these things" of v. 2 which Timothy was to teach, Paul now turns to those who teach "false doctrines" (see 1:3 where the same word occurs, literally "who teach differently") of the heretics. Paul describes this teaching which differs from the gospel as not agreeing with "the sound instruction of our Lord Jesus Christ" or with "godly teaching." The word "sound" literally is "healthy" (cf. 1:10). The word "instruction" (lovgoi" , logois ) is literally "words." These "healthy words" come from Jesus (notice the full title for Jesus, "our Lord Jesus Christ") but need not indicate that Timothy is reading from one of the gospels. The "false" teaching is also not in agreement with "godly teaching" (literally "teaching according to godliness"). It does not demonstrate a life of reverence to God.

6:4 he is conceited and understands nothing. He has an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions

Paul describes these false teachers as "conceited" (literally "having been blinded") and "understanding nothing." These people saw themselves as a spiritual elite who possessed special knowledge. They were in reality caught up in their own self-importance and lacked real understanding (1:7; Titus 1:15-16). They have "unhealthy interest in controversies and quarrels about words." Paul here contrasts the desired healthy or sound teaching with an unhealthy or "morbid craving" (BAGD) for "controversies" (described elsewhere in the Pastoral Epistles as "foolish" and/or "ignorant") and "quarrels about words" ("word-battles").

6:5 and constant friction between men of corrupt mind,

Paul then spells out the result of the attitude and action of the false teachers: "envy" or "jealousy"; "strife" or "discord" (usually linked to envy); "malicious talk" or "slander" (blasfhmivai , blasphçmiai ); "evil suspicions" or "conjectures"; and "constant friction" or "thorough or mutual irritation" which results "between men of corrupt [or 'ruined'] mind."

who have been robbed of the truth

At this point Paul explains why these people go the direction they do. First they "have been robbed of the truth." The perfect tense here for "have been robbed" indicates that these men were robbed of "the truth" in the past and are now reaping the consequence of that event. Knight has suggested that the one doing the action conveyed by the passive verb, "have been robbed," should be seen as "'the god of this world,' [who] has brought about this condition."

and who think that godliness is a means to financial gain.

Second, these men "think that godliness is a means to financial gain." Since Paul warns against the quest for money governing a church leader's life (3:3, 8; Titus 1:7, 11) and argues that he himself does not minister in order to gain financially (1 Thess 2:5), it is apparent that some have been using ministry or church leadership simply as a way to get ahead financially. These false teachers are dangerous, and the church must be warned against them and their teaching by Timothy.

B. GODLINESS, CONTENTMENT, AND MONEY (6:6-10)

⁶ But godliness with contentment is great gain. ⁷ For we brought nothing into the world, and we can take nothing out of it. ⁸ But if we have food and clothing, we will be content with that. ⁹ People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. ¹⁰ For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

6:6 But godliness with contentment is great gain.

Paul picks up the word "godliness" (eujsevbeia , eusebeia ) from vv. 3 and 5 where he has indicated that it is clearly missing in the teaching and life of the false teachers. Godliness ( eusebeia ) is the whole religious bent to life. It does provide "great gain," but not the kind the false teachers were seeking. It should not be seen as a way to get rich. It provides great gain only when accompanied "with contentment" (aujtavrkeia , autarkeia ). "Contentment" was a significant term among Stoic and Cynic philosophers. For them it meant "self-sufficiency," the ability to grit one's teeth and bear whatever fate delivered. Paul, however, does not use the word like the Stoics. As Fee has noted, he "'turned the tables' on the Stoics by declaring that genuine autarkeia is not self-sufficiency but Christ -sufficiency . . . (Phil 4:13)."

6:7 For we brought nothing into the world, and we can take nothing out of it.

"Contentment" must accompany "godliness" because "we brought nothing into the world, and we can take nothing out of it." That is, material things are inconsequential in the grander scheme of things.

6:8 But if we have food and clothing, we will be content with that.

If one has the basic necessities of life, "food and clothing," in them he can find contentment, the opposite of the greedy attitude of the false teachers. Lea and Griffin have suggested that food and clothing should be seen as a synecdoche in which a part of life's necessities is used for the whole. According to Spain, the two words are themselves broader than the English translations would suggest. "Food" (diatrofhv , diatrophç ) is used for something to eat and also for a job that would enable one to buy that food; similarly, "clothing" (skevpasma , skepasma ) is used for lodging as well as something to wear. Jesus himself called disciples to be free from the anxiety over food and clothing and to rest in God by seeking first his kingdom (Matt 6:25-34).

6:9 People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction.

Those who are obsessed with the desire "to get rich" and the love of money are certain to "fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction." Fee has suggested that one should here see a downward spiral for the one caught up in the pursuit of material possessions. "Temptation" (peirasmov" , peirasmos ) can mean either a "test" or an "enticement to sin." Here it is clearly the latter. That "enticement" becomes a "trap." The word "trap" (pagiv" , pagis ) is a snare used to catch a bird or wild animal (3:7; 2 Tim 2:26). The trap then is "many desires" or "lusts" which can be characterized as "foolish and harmful" - "foolish" because wealth has nothing to do with true godliness and "harmful" because these "desires . . . plunge men into ruin and destruction."

6:10 For the love of money is a root of all kinds of evil.

Paul substantiates the point in v. 9 with a proverb: "the love of money is the root of all kinds of evil." Various translations of v. 10 have been abused by those who wish to contend that all sins are rooted in "the love of money." While almost any kind of evil can be linked to avarice, not every specific instance of evil can be linked to greed. The NIV has corrected this misunderstanding by indicating that it is the "root of all kinds of evil." Knight has demonstrated that this is the proper understanding when one takes into consideration the immediate context: "[Paul] does not assert that 'all' desires result in 'many desires' . . . He does not assert that 'all' desires result from 'the will to be rich' but that 'many' do."

Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

Those who are "eager for" (ojregovmenoi , oregomenoi , literally, "strive for" or "reach for" BAGD) "money have wandered from the faith." Paul is here again using the word faith as a synonym for "gospel." In wandering "from the faith," they "pierced" (literally, "impaled") "themselves with many griefs." As Fee has put it, ". . . they had come to love money, and it did them in."

C. A CHARGE TO TIMOTHY (6:11-16)

¹¹ But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. ¹² Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses. ¹³ In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you ¹⁴ to keep this command without spot or blame until the appearing of our Lord Jesus Christ, ¹⁵ which God will bring about in his own time - God, the blessed and only Ruler, the King of kings and Lord of lords, ¹⁶ who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen.

6:11 But you, man of God, flee from all this,

Again Paul moves from discussing the false teachers to an exhortation directed to Timothy himself. Timothy is called to keep his spiritual life in order, to remember his own spiritual pilgrimage, and to reflect on Christ's own confession. Paul's reflection upon that confession leads him to praise God in the doxology that ends this section.

Paul addresses Timothy as "man of God." In so doing he draws a sharp contrast between Timothy and the "sick" doctrine and greed of the false teachers. Although the NIV supplies the word "all," the Greek simply says flee "these things." The things to which Paul is referring should be seen as representing not just the greed of the previous section, but rather everything in his final indictment of the false teachers (6:2b-10).

and pursue righteousness, godliness, faith, love, endurance and gentleness.

Timothy must "pursue" those qualities which should characterize a "man of God." First he must seek "righteousness" or "upright conduct"; then "godliness," that reverential attitude and lifestyle missing from the false teachers (cf. 3:16; 4:7-8; 6:5-6); then "faith" or "trust" and "love," two of the virtues that frequently appear together in lists like this one in the Pastoral Epistles (1 Tim 1:5; 2:15; 4:11; 2 Tim 2:22; Titus 2:2); next "endurance," another important Christian virtue in Paul (cf. Gal 5:23); and finally "gentleness" (prau>Ιpaqiva , praupathia ), a word that appears only here in the NT.

6:12 Fight the good fight of the faith.

Paul continues his exhortation to Timothy with a call to "fight the good fight of the faith." Both the verb "fight" (ajgwnivzomai , agônizomai ) and the noun "fight" (ajgwvn , agôn ) are athletic metaphors carrying the idea of a struggle or a contest. The command here is a present imperative indicating that Paul is calling for Timothy to "keep on fighting" the good fight. Paul will repeat the imperative almost verbatim in 2 Tim 4:7. There Paul's emphasis is clearly on his desire for Timothy to be willing to suffer for the gospel. Notice that the struggle for the "faith" (i.e., the gospel) is to be regarded as "good" because the cause is noble.

Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.

With the third imperative, Paul calls Timothy to "take hold of the eternal life to which [he was] called." "Take hold of" is used here and in 6:19 in the figurative sense "to make one's own" (BAGD). As Fee has argued this "imperative . . . extends the metaphor [of the athletic contest] to focus on the prize." Paul uses the phrase "eternal life" to refer to both the present and the future aspect of salvation. It is this life to which Timothy was called, and to some degree is experiencing now. Yet it is beyond. Timothy was called to the "eternal life when [he] made [his] good confession in the presence of many witnesses." Although some have argued that Timothy's "good confession" refers to his "ordination to ministry," the pursuit of "eternal life" fits better with Timothy's confession of Jesus at his baptism.

6:13 In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you

Paul's description of the ones before whom he charges Timothy - "God" and "Christ Jesus" - are particularly appropriate. God is the one who "gives life to" or "preserves life for" everything, an especially appropriate concept for Paul's call to steadfastness. Christ Jesus testified "before Pontius Pilate" and "made the good confession"; his example is appropriate for Paul's call for Timothy to "take hold of the eternal life" to which he was called when he had made his good confession.

6:14 to keep this command without spot or blame until the appearing of our Lord Jesus Christ,

Paul calls Timothy to take an oath before God and Christ Jesus that he will "keep a commandment," whatever that commandment may be. The commandment has been interpreted in various ways: (1) the exhortations of vv. 11-12; (2) some charge he received at his baptism; (3) a commandment received at his "ordination"; (4) the whole of the Christian faith; or (5) the commandment for Timothy to persevere in his own faith and ministry in 4:16. The call to "keep" this charge "without spot or blame until the appearing of our Lord Jesus Christ" would suggest that the commandment might well represent the commitment Timothy made at his baptism. This would fit the context of the "good confession" if it indeed refers to Timothy's confession of Jesus as Messiah at his baptism.

6:15 which God will bring about in his own time -

The emphasis on persevering is made even plainer by the addition of "until the appearing of our Lord Jesus Christ." This "appearing," the second coming, "God will bring about in his own time." The second coming rests in God's sovereign control. It will occur on his timetable, "in his own time."

God, the blessed and only Ruler, the King of kings and Lord of lords,

In a manner which is typically Pauline, the mention of "the appearing of Jesus" and God's control of that event move Paul to a doxology. Paul uses the word "blessed" (makavrio" , makarios ) of God only in the Pastoral Epistles (cf. 1:11; Titus 2:13). The word "Ruler" is also applied to God in the apocrypha (2 Macc 12:15; Ecclus 46:5) and is used to indicate princely dignity. The descriptions "King of kings" and "Lord of lords" are used twice in the book of Revelation of Christ (17:14; 19:16). There are also parallels in the OT (Deut 10:17; Ps 86:3; Dan 4:34, LXX) and in the apocrypha (2 Macc 13:4). The usage of these descriptions for God by Jews and Christians are clearly designed to indicate "a conscious rebuttal of the claims of earthly potentates."

6:16 who alone is immortal and who lives in unapproachable light, whom no one has seen or can see.

Paul's declaration that God is "immortal" is parallel to the previous doxology in 1:17. The description "who lives in unapproachable light, whom no one has seen or can see" probably is a conscious reflection on Ps 104:2. The image of God as a blinding light which no one could see is common in the OT (Exod 24:15-17; 34:29-35; 1 Kings 8:11). The picture of God as light is especially important in Johannine literature (John 1:7-9; 3:19-21; 1 John 1:5-7; cf. John 1:18; 6:46). Paul in Col 1:12 can refer to Christians as "saints in the kingdom of light."

To him be honor and might forever. Amen.

Paul ends the doxology in a customary way: "To him be honor and might forever. Amen." God's role as supreme Ruler places him above all rivals.

D. INSTRUCTIONS FOR THE RICH (6:17-19)

¹⁷ Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. ¹⁸ Command them to do good, to be rich in good deeds, and to be generous and willing to share. ¹⁹ In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.

After the doxology Paul returns to a topic closely associated with his warning in v. 9 addressed to "people who want to get rich." Some scholars have argued that this discussion does not belong at this place in the epistle. Vv. 17-19 may well be an afterthought to Paul's earlier discussion. In this section he is, after offering a word of praise to God in the doxology, seeking to finish that earlier discussion (vv. 9-10) by providing some positive advice to those who are already rich.

6:17 Command those who are rich in this present world not to be arrogant

Timothy is to speak authoritatively (i.e., to "command," paravggelle , parangelle ; cf. 1:3, 5; 4:11; 5:7) to "those who are rich in this present world." Guthrie describes Paul's instructions to the rich regarding their rightful approach to wealth as "strikingly moderate." The rich face two dilemmas: the temptation "to be arrogant" and the temptation "to put their hope in wealth." To be arrogant is literally "to think proud thoughts" and indicates that the rich may begin to think that they are of greater worth than those around them.

nor to put their hope in wealth, which is so uncertain,

"To put their hope in" represents the perfect tense of a Greek verb used to emphasize both the placement of their hope and the abiding consequence of that action. Paul uses two phrases to describe the "wealth" of the rich: the riches are "in this present world," indicating that there are other riches that need to be considered, namely those "for the coming age" (v. 19); and they are "so uncertain" in contrast with hope which is to be found "in God."

but to put their hope in God, who richly provides us with everything for our enjoyment.

Paul offers four admonitions for the rich: (1) they are to "put their hope in God," who is dependable; (2) they are "to do good"; (3) they are "to be rich in good deeds"; and (4) they are "to be generous and willing to share." Although Paul says that God "richly provides us with everything for our enjoyment," one should not understand "enjoyment" as self-indulgence (5:6-10). Everything, in context especially the wealth of the rich, is from God.

6:18 Command them to do good, to be rich in good deeds, and to be generous and willing to share.

Although "to do good" and "to be rich in good deeds" function as synonyms, the second phrase - "to be rich (ploutei'n , ploutein ) in good deeds" - provides a word play on the phrase "the rich" (toi'" plousivoi" , tois plousiois ) with which Paul began v. 17. Paul argues that true riches are to be found in giving.

6:19 In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.

This verse is very much like the words of Jesus (Luke 12:32-33; 18:22; cf. Matt 6:19-21; 19:23-24). Although material wealth is of "this present world" and "uncertain," some eternal good can be accomplished through its generous use (the meaning of "in this way"). The final clause, "so that they may take hold of the life that is truly life," clarifies the nature of real treasure and wealth, the "eternal life," which Paul had instructed Timothy take hold of in v. 12. Again the language of Paul is reminiscent of the sayings of Jesus (Luke 12:15, 21).

E. PAUL'S FINAL CHARGE TO TIMOTHY (6:20-21)

²⁰ Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge, ²¹ which some have professed and in so doing have wandered from the faith.

Grace be with you.

6:20 Timothy, guard what has been entrusted to your care.

Fee has noted that this letter is a bit unusual in that it has no final greeting or benediction. "To the very end this letter is characteristically 'all business,' and except for some new language, this final charge merely summarizes that business."

Paul's final appeal to his young colleague has a personal note as he calls him by name, using the Greek vocative, before giving the final two charges. First, Timothy is to "guard what has been entrusted" to his care. The verb "guard" (fuvlaxon , phylaxon ) is literally "keep the deposit," "reflecting the highest kind of sacred obligation in ancient society, . . . being entrusted with some treasured possession for safe-keeping while another is away." Paul concludes this letter by placing Timothy under such a trust, as he had done already in 1:18, and will do in 2 Tim 1:14. The trust given to Timothy may be the gospel or it may refer to the letter as a whole - the tasks of standing against the false teachers, maintaining a pure life, and faithfully proclaiming the truth. This does fit the rest of the verse where Timothy is called to avoid "godless chatter" and "falsely called knowledge."

Turn away from godless chatter and the opposing ideas of what is falsely called knowledge,

In his final charge, Paul instructs to resist the false teachers. He is to "turn away from godless chatter" (cf. 1:16; 4:7). He is also to avoid "the opposing ideas of what is falsely called knowledge." The description of "the opposing ideas" as "falsely called knowledge" has led some to suggest that the author cannot be Paul because he is battling Gnosticism (from the Greek word gnw'si" [gnôsis ], "knowledge"), a heresy which will come to full flower at a time later than Paul. Fee has accurately assessed this conclusion: ". . . that is to make far too much of this language, the essential matters for a Gnostic heresy . . . are simply not found in 1 Timothy. Paul has previously had trouble with those who opposed his gospel in the name of wisdom and gnôsis (1 Cor 1:10-4:21; 8:1-13, . . . a semi-technical term for philosophy)." The relationship between the heresy in 1 Timothy and the similar one seen a few years earlier at Colosse (Col 2:1-10) is sufficient to explain Paul's use of the term.

6:21 which some have professed and in so doing have wandered from the faith.

Grace be with you.

These false teachers and their followers have unfortunately "wandered from the faith" (from hjstocevw , çstochço , "miss the mark with regard to the faith," BAGD).

Paul concludes the letter with a rather abrupt benediction: "Grace be with you." Paul's use of the plural "you" is a clear indication that he intends the letter to be read by the church at Ephesus. Perhaps Fee is correct in assessing this abrupt conclusion, which is very similar to the one in Galatians, as being a result of "the distress of the situation in both these churches" which call for an "all business" approach.

The final "amen" of the KJV is not in the earlier manuscripts of the book and was likely added to provide an appropriate conclusion to the book when it was read aloud.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: 1Ti 6:16

1 TIMOTHY 6:16 —Does only God have immortality or do humans also have it?

PROBLEM: According to Paul in this passage, God “alone has immortality, dwelling in unapproachable light.” However, in other places, Paul speaks of Christians being raised in “immortal” physical bodies ( 1 Cor. 15:53 ) and partaking of “immortality” through the Gospel ( 2 Tim. 1:10 ). But if God alone has immortality, then how can anyone else have it?

SOLUTION: God is the only one who has immortality intrinsically, by virtue of His very nature. All believers get it as a gift from God, but it is not inherent to their very nature as creatures. Or, to put it another way, only God is immortal—human beings simply have immortality. Likewise, God alone is existence (cf. Ex. 3:14 )—creatures only have existence (cf. Acts 17:28 ). Further, God’s immortality is without beginning or end. Our immortality has a beginning with no end. In summary:

GOD’S IMMORTALITY HUMAN IMMORTALITY   

Intrinsic to His nature Not intrinsic to our nature   

Something God is Something humans have   

Possesses by His essence Possess by participation   

Inherent Derived   

No beginning or end A beginning but no end

1 TIMOTHY 6:16 —Does God dwell in darkness or in light?

PROBLEM: According to Paul, God “dwells in unapproachable light.” However, the Bible repeatedly says things like “the Lord said He would dwell in the dark cloud” ( 1 Kings 8:12 ) because “He made darkness His secret place ( Ps. 18:11 ; cf. 97:2 ). Which is it—darkness or light?

SOLUTION: In considering this discrepancy, we must remember, first of all, that “light” and “darkness” may be figures of speech and need not be taken literally. Both describe God’s unsearchableness (cf. Rom. 11:33 ).

Furthermore, even if taken literally, they are not necessarily contradictory, for what is light to God can be darkness to us. For example, the dawn brings light to the robin, but darkness to the bat. Indeed, the blinding light of His transcendent deity can create darkness for our finite attempt to comprehend God. So there is no necessary conflict, even if light and darkness are understood literally.   

Critics Ask: 1Ti 6:17

1 TIMOTHY 6:17-18 —Should wealth be avoided or retained?

PROBLEM: Jesus urged the rich young ruler to “sell what you have and give to the poor” ( Matt. 19:21 ). The early disciples sold their possessions and laid the money at the apostles’ feet ( Acts 4:34-35 ). And Paul warned that “the love of money is a root of all kinds of evil” ( 1 Tim. 6:10 ). However, God blessed Abraham and Job with riches, and Paul does not instruct the rich to give away all they have, but to use and “richly enjoy” ( 1 Tim. 6:17-18 ).

SOLUTION: It should be observed, first of all, that Jesus’ instruction to “sell what you have and give to the poor” ( Matt. 19:21 ) was to a rich young man who had made money his god, not to those who have not. There is nothing wrong withpossessing riches —there is something wrong with being possessed by riches.

Further, there is no indication that the early disciples in Acts were either urged to sell all, or that they actually did. The land sold ( Acts 4:34-35 ) may have been extra property. It is noteworthy that it does not say they sold their homes (see discussion on Acts 2:44-45 ). Finally, Paul does not say that money is evil, but only that the love of money is the root of all kinds of evil. Seeking riches for their own sake is wrong, but seeking to have something to share with others in need is not. Thus, while God “gives us richly all things to enjoy” ( 1 Tim. 6:17 ), in the same breath He warns, “not … to trust in uncertain riches.”   

Critics Ask: 1Ti 6:18

1 TIMOTHY 6:17-18 —Should wealth be avoided or retained?

PROBLEM: Jesus urged the rich young ruler to “sell what you have and give to the poor” ( Matt. 19:21 ). The early disciples sold their possessions and laid the money at the apostles’ feet ( Acts 4:34-35 ). And Paul warned that “the love of money is a root of all kinds of evil” ( 1 Tim. 6:10 ). However, God blessed Abraham and Job with riches, and Paul does not instruct the rich to give away all they have, but to use and “richly enjoy” ( 1 Tim. 6:17-18 ).

SOLUTION: It should be observed, first of all, that Jesus’ instruction to “sell what you have and give to the poor” ( Matt. 19:21 ) was to a rich young man who had made money his god, not to those who have not. There is nothing wrong withpossessing riches —there is something wrong with being possessed by riches.

Further, there is no indication that the early disciples in Acts were either urged to sell all, or that they actually did. The land sold ( Acts 4:34-35 ) may have been extra property. It is noteworthy that it does not say they sold their homes (see discussion on Acts 2:44-45 ). Finally, Paul does not say that money is evil, but only that the love of money is the root of all kinds of evil. Seeking riches for their own sake is wrong, but seeking to have something to share with others in need is not. Thus, while God “gives us richly all things to enjoy” ( 1 Tim. 6:17 ), in the same breath He warns, “not … to trust in uncertain riches.”   

Evidence: 1Ti 6:18

" Do all the good you can, by all the means you can, in all the places you can, at all the times you can, to all the people you can, as long as you ever can." John Wesley

Evidence: 1Ti 6:20

QUESTIONS & OBJECTIONS

" Didn’t the Church persecute Galileo?"

Skeptics often try to demean Scripture by saying that the Christian Church persecuted Galileo when he maintained that the earth circled the sun. As a professor of astronomy at the University of Pisa, Galileo was required to teach the accepted theory of his time that the sun and all the planets revolved around the Earth. Later at the University of Padua he was exposed to a new theory, proposed by Nicolaus Copernicus, that the Earth and all the other planets revolved around the sun. Galileo’s observations with his new telescope convinced him of the truth of Copernicus’s sun-centered or heliocentric theory. Galileo’s support for the heliocentric theory got him into trouble with the Roman Catholic church. In 1633 during the Inquisition he was convicted of heresy and ordered to recant (publicly withdraw) his support of Copernicus. The Roman Catholic church sentenced him to life imprisonment, but because of his advanced age allowed him to serve his term under house arrest at his villa outside of Florence, Italy. The Christian Church therefore should not be blamed for his imprisonment. It was the Roman Catholic church that persecuted Galileo.

" Under the sentence of imprisonment Galileo remained till his death in 1642. It is, however, untrue to speak of him as in any proper sense a ‘prisoner.’ As his Protestant biographer, von Gebler, tells us, ‘One glance at the truest historical source for the famous trial would convince anyone that Galileo spent altogether twenty-two days in the buildings of the Holy Office [during the Inquisition], and even then not in a prison cell with barred windows, but in the handsome and commodious apartment of an official of the Inquisition.’" (Catholic Encyclopedia)

Introduction / Outline

Robertson: 1 Timothy (Book Introduction)

First Timothy

Probably a.d. 65 From Macedonia

By Way of Introduction

Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Ti_1:3) after his arrival from Rome, which was certainly before the burning of Rome in a.d. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Ti_1:3), possibly to Philippi as he had hoped (Phi_2:24). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy’s own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved.

JFB: 1 Timothy (Book Introduction)

GENUINENESS.--The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. MURATORI'S Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. IRENÆUS [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes 1Ti 1:4, 1Ti 1:9; 1Ti 6:20; 2Ti 4:9-11; Tit 3:10. CLEMENT OF ALEXANDRIA [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes 1Ti 6:1, 1Ti 6:20; Second Timothy, as to deaconesses; Tit 1:12. TERTULLIAN [The Prescription against Heretics, 25; 6], quotes 1Ti 6:20; 2Ti 1:14; 1Ti 1:18; 1Ti 6:13, &c.; 2Ti 2:2; Tit 3:10-11. EUSEBIUS includes the three in the "universally acknowledged" Scriptures. Also THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes 1Ti 2:1-2; Tit 3:1, and CAIUS (in EUSEBIUS [Ecclesiastical History, 6.20]) recognizes their authenticity. CLEMENT OF ROME, in the end of the first century, in his first Epistle to the Corinthians [29], quotes 1Ti 2:8. IGNATIUS, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to 2Ti 2:4. POLYCARP, in the beginning of the second century [Epistle to the Philippians, 4], alludes to 2Ti 2:4; and in the ninth chapter to 2Ti 4:10. Hegisippus, in the end of the second century, in EUSEBIUS [Ecclesiastical History, 3.32], alludes to 1Ti 6:3, 1Ti 6:20. ATHENAGORAS, in the end of the second century, alludes to 1Ti 6:16. JUSTIN MARTYR, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4. The Gnostic MARCION alone rejected these Epistles.

The HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (1Ti 1:7; 1Ti 4:3; Tit 1:10, Tit 1:14; Tit 3:9). Traces of beginning Gnosticism are also unequivocal (1Ti 1:4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in 1Ti 4:3, &c. In 1Ti 6:20 the term Gnosis ("science") itself occurs. Another Gnostic error, namely, that "the resurrection is past," is alluded to in 2Ti 2:17-18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians (Phi 3:2, Phi 3:18-19), whereby immoral practice accompanied false doctrine as to the resurrection (compare 2Ti 2:18, with 1Co 15:12, 1Co 15:32-33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (1Ti 1:7-8), and further, have put away good conscience as well as the faith (1Ti 1:19; 1Ti 4:2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (1Ti 6:5 Tit 1:11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (2Ti 2:17-18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (2Ti 3:6, 2Ti 3:8), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate (Tit 1:15-16). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.

The DIRECTIONS AS TO CHURCH GOVERNORS and ministers, "bishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders (Act 20:21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Act 6:3; Act 11:30; Act 14:23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.

The PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare 1Ti 2:6; Tit 2:14, "gave Himself for us," with Gal 1:4; 1Ti 1:17; 2Ti 4:18, "for ever and ever," with Gal 1:5 : "before God," 1Ti 5:21; 1Ti 6:13; 2Ti 2:14; 2Ti 4:1, with Gal 1:20 : "a pillar," 1Ti 3:15, with Gal 2:9 : "mediator," 1Ti 2:5, with Gal 3:20 : "in due season," 1Ti 2:6; 1Ti 6:15; Tit 1:3 with Gal 6:9.

TIME AND PLACE OF WRITING.--The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (1Ti 1:3). Now, as Timothy was in Macedon with Paul (2Co 1:1) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Act 19:22; Act 20:1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, MOSHEIM supposes that Paul was nine months of the "three years" stay mostly at Ephesus (Act 20:31) in Macedonia, and elsewhere (perhaps Crete), (the mention of only "three months" and "two years," Act 19:8, Act 19:10, favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still "a youth" (1Ti 4:12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Act 20:25, Paul asserts his knowledge that the Ephesians should not all see his face again, so that 1Ti 1:3 will thus refer to his sojourn at Ephesus, recorded in Act 19:10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Acts 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Act 18:19-21). Apollos, Aquila and Priscilla, carried on the work (Act 18:24-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of PHILO of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Act 18:24-26). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery (Act 19:18-19), and its lewd worship of Diana (answering to the Phœnician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open "apostles" of error (Rev 2:2, Rev 2:6), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which ALFORD relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.

However, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (1Ti 1:3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's "youth," it may be spoken of comparatively young compared with Paul, now "the aged" (Phm 1:9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Act 20:25, we know not but that "all" of the elders of Ephesus called to Miletus "never saw Paul's face" afterwards, as he "knew" (doubtless by inspiration) would be the case, which obviates the need of ALFORD'S lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (1Ti 1:3; 2Ti 1:18; 2Ti 4:20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, 1Ti 3:14, on the other side) after having been "left" by Paul there. Timothy did not stay there when Paul left Ephesus (Act 19:22; Act 20:1; 2Co 1:1). In 1Ti 3:14, Paul says, "I write, hoping to come unto thee shortly," but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, (1Co 16:6). The expression "Till I come" (1Ti 4:13), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against MOSHEIM'S theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Col. 2:1-23).

Whatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In 2Ti 4:13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Act 20:5-7, it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Col 4:14) and Philemon (Phm 1:24), Demas was with him; but when he was writing 2Ti 4:10, Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in 2Ti 4:6-8, he anticipates immediate death, having been at least once already tried (2Ti 4:16). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Phi 2:24; 2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16). Again (2Ti 4:20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Act 20:15. For Trophimus was with Paul at Jerusalem shortly afterwards (Act 21:29). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Act 20:4-17). Also, the statement (2Ti 4:20), "Erastus abode at Corinth," implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, Heb 13:23-24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.

EUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So JEROME [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as "to the extremity of the west") by a journey to Spain (Rom 15:24, Rom 15:28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Act 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Phm 1:9).

From Ephesus he went into Macedonia (1Ti 1:3). He may have written the First Epistle to Timothy from that country. But his use of "went," not "came," in 1Ti 1:3, "When I went into Macedonia," implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy (1Ti 3:14-15). BIRKS shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between 1Ti 2:11-14, and 1Co 14:34, as to women being silent in Church; and 1Ti 5:17-18, and 1Co 9:8-10, as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and 1Ti 5:19-20, and 2Co 13:1-4, as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.

The date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Act 18:18-19, Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find (Tit 3:13) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Act 18:24, Act 18:27; Act 19:1); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in 2Co 11:25-26; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [HUG]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Act 18:19-21, Act 18:24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Act 19:1); and it was then, probably, that his intention to "winter at Nicopolis" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Tit 3:12). Thus, First Timothy will, in this theory, be placed two and a half years later (Act 20:1; compare 1Ti 1:3).

ALFORD'S argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, HUG'S unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded (Tit 1:5), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as ALFORD alleges against the earlier date of First Timothy, can be drawn from them (Tit 1:10-11, Tit 1:15-16; Tit 3:9, Tit 3:11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. ALFORD traces Paul's last journey before his second imprisonment thus: To Crete (Tit 1:5), Miletus (2Ti 4:20), Colosse (fulfilling his intention, Phm 1:22), Ephesus (1Ti 1:3; 2Ti 1:18), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (2Ti 4:20), Nicopolis (Tit 3:12) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [ALFORD] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor (2Ti 2:9); his Asiatic friends deserted him, except Onesiphorus (2Ti 1:16). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him (2Ti 4:10-12). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus (2Ti 2:17; compare 1Ti 1:20; 2Ti 4:13), begging him to come to him before winter (2Ti 4:21), and anticipating his own execution soon (2Ti 4:6). Tychicus was perhaps the bearer of the Second Epistle (2Ti 4:12). His defense was not made before the emperor, for the latter was then in Greece (2Ti 4:16-17). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.

Timothy is first mentioned, Act 16:1, as dwelling in Lystra (not Derbe, compare Act 20:4). His mother was a Jewess named Eunice (2Ti 1:5); his father, "a Greek" (that is, a Gentile). As Timothy is mentioned as "a disciple" in Act 16:1, he must have been converted before, and this by Paul (1Ti 1:2), probably at his former visit to Lystra (Act 14:6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (2Ti 3:14-15). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (1Th 3:2), he brought his report of it to the apostle at Corinth (1Th 3:6). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him "ministering to" Paul during the lengthened stay at Ephesus (Act 19:22). Thence he was sent before Paul into Macedonia and to Corinth (1Co 4:17; 1Co 16:10). He was with Paul when he wrote the Second Epistle to Corinthians (2Co 1:1); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans (Rom 16:21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Act 20:3-5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Col 1:1), Philemon (Phm 1:1), and Philippians (Phi 1:1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (Heb 13:23). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (1Ti 1:3). The last notice of him is in the request which Paul makes to him (2Ti 4:21) to "come before winter," that is about A.D. 67 [ALFORD]. EUSEBIUS [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift (1Ti 1:18; 1Ti 4:14 2Ti 1:6). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in 1Ti 5:23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (1Co 16:10; 1Ti 4:12; 2Ti 1:7).

The DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel (1Ti. 1:3-20; compare Rev 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti. 2:1-6:2); (3) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works (1Ti. 6:3-19).

JFB: 1 Timothy (Outline)

• ADDRESS: PAUL'S DESIGN IN HAVING LEFT TIMOTHY AT EPHESUS, NAMELY, TO CHECK FALSE TEACHERS; TRUE USE OF THE LAW; HARMONIZING WITH THE GOSPEL; GOD'S GRACE IN CALLING PAUL, ONCE A BLASPHEMER, TO EXPERIENCE AND TO PREACH IT; CHARGES TO TIMOTHY. (1Ti. 1:1-20)
• PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (1Ti 2:1-15)
• RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES. (1Ti. 3:1-16) Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."
• PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16)
• GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25)
• EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION. (1Ti. 6:1-21)

TSK: 1 Timothy (Book Introduction)

This Epistle bears the impress of its genuineness and authenticity, which are corroborated by the most decisive external evidence; and its Divine inspiration is attested by the exact accomplishment of the prediction which it contains respecting the apostasy in the latter days. This prophecy is similar in the general subject to that in the second Epistle to the Thessalonians, though it differs in the particular circumstances; and exactly corresponds with that of the prophet Daniel on the same subject (Dan 11:38). This important prediction might be more correctly rendered, " Now the Spirit speaketh expressly, that in the latter times some shall apostatize from the faith, giving heed to erroneous spirits, and doctrines concerning demons, through the hypocrisy of liars, having their consciences seared with a hot iron, forbidding to marry, and commanding to abstain from meats," etc. How applicable these particulars are to the corruptions of the Church of Rome need scarcely be insisted on. The worship of saints in that church is essentially the same with the worship of demons among the heathen; which has been established in the world by books forged in the name of the Apostles and saints, by lying legends of their lives, by false miracles ascribed to their relics, and by fabulous dreams and relations; while celibacy was enjoined and practised under pretence of chastity, and abstinence under pretence of devotion. None but the SPIRIT OF GOD could foresee and foretell these remarkable events.

TSK: 1 Timothy 6 (Chapter Introduction)

Overview

1Ti 6:1, Of the duty of servants; 1Ti 6:3, Not to have fellowship with newfangled teachers; 1Ti 6:6, Godliness is great gain; 1Ti 6:10, and love of money the root of all evil; 1Ti 6:11, What Timothy is to fly, and what to follow; 1Ti 6:17, and whereof to admonish the rich; 1Ti 6:20, To keep the purity of true doctrine, and to avoid profane janglings.

Poole: 1 Timothy 6 (Chapter Introduction)

TIMOTHY CHAPTER 6

MHCC: 1 Timothy (Book Introduction)

The design of the epistle appears to be, that Timothy having been left at Ephesus, St. Paul wrote to instruct him in the choice of proper officers in the church, as well as in the exercise of a regular ministry. Also, to caution against the influence of false teachers, who by subtle distinctions and endless disputes, corrupted the purity and simplicity of the gospel. He presses upon him constant regard to the greatest diligence, faithfulness, and zeal. These subjects occupy the first four chapters; the fifth chapter instructs respecting particular classes; in the latter part, controversies and disputes are condemned, the love of money blamed, and the rich exhorted to good works.

MHCC: 1 Timothy 6 (Chapter Introduction)

(1Ti 6:1-5) The duty of Christians towards believing, as well as other masters.

(1Ti 6:6-10) The advantage of godliness with contentment.

(1Ti 6:11-16) A solemn charge to Timothy to be faithful.

(1Ti 6:17-21) The apostle repeats his warning to the rich, and closes with a blessing.

Matthew Henry: 1 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to Timothy

Hitherto Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon - all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph 4:11, Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Act 16:3.

The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Act 20:28, where he charges the presbyters to feed the flock of God, which he had purchased with his own blood.

Matthew Henry: 1 Timothy 6 (Chapter Introduction)

I. He treats of the duty of servants (1Ti 6:1, 1Ti 6:2). II. Of false teachers (1Ti 6:3-5). III. Of godliness and covetousness (1Ti 6:6-10). IV. What Timothy was to flee, and what to follow (1Ti 6:11, 1Ti 6:12). V. A solemn charge (1Ti 6:13-16). VI. A charge for the rich (1Ti 6:17-19). And lastly, a charge to Timothy (1Ti 6:20, 1Ti 6:21).

Barclay: 1 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Timothy 6 (Chapter Introduction)

How To Be A Slave And A Christian (1Ti_6:1-2)

False Teachers And False Teaching (1Ti_6:3-5)

The Characteristics Of The False Teacher (1Ti_6:3-5 Continued)

The Crown Of Content (1Ti_6:6-8)

The Peril Of The Love Of Money (1Ti_6:9-10)

Challenge To Timothy (1Ti_6:11-16)

Memories Which Inspire (1Ti_6:11-16 Continued)

Advice To The Rich (1Ti_6:17-19)

A Faith To Hand On (1Ti_6:20-21)

Constable: 1 Timothy (Book Introduction)

Introduction

Historical background

Timothy apparently became a Christian as a result of Paul's missionary work in Lystra (Acts 14:6-23). He joined Paul on the second missionary journey when the apostle's evangelistic team passed through that area where Timothy lived (Acts 16:1-3). On the second journey Timothy helped Paul in Troas, Philippi, Berea, Thessalonica, Athens, and Corinth. During the third journey he was with Paul in Ephesus. From there Paul sent him to Macedonia (Acts 19:22). Later he was with Paul in Macedonia (2 Cor. 1:1, 19) and apparently traveled with the apostle to Corinth (Rom. 16:21). On the return trip to Ephesus, Timothy accompanied Paul through Macedonia as far as Troas (Acts 20:3-6). Still later Timothy was with Paul in Rome (Col. 1:1; Phile. 1; Phil. 1:1), and from there he probably made a trip to Philippi (Phil. 2:19-23).

At the end of the Book of Acts, Paul was under house arrest in Rome (Acts 28:30-31). Our knowledge of his activities after that time comes mainly from scanty references in his epistles and conjectures since we have no canonical history of his work.

Following his trial before Caesar and his acquittal, Paul evidently left Rome. He made his way eastward and eventually arrived in Ephesus. While in Ephesus Paul doubtless visited other churches in the area and later set out for Macedonia and probably for other provinces intending to continue his pioneer missionary work (cf. Rom. 15:24, 28). When Paul departed from Ephesus he left Timothy in charge as his special representative to continue the work there (1 Tim. 1:3). Sometime after that Timothy evidently wrote to Paul probably asking if he could leave Ephesus perhaps to rejoin Paul. Paul responded with this letter in which he instructed Timothy to remain in Ephesus and to continue his needed ministry until Paul would rejoin him there (3:14; 4:13).

Timothy's function in Ephesus was to represent Paul to the church.¹ He evidently was not an elder in that church. Paul spoke of the Ephesian elders in this epistle as individuals different from Timothy.

When Paul had met with the Ephesian elders toward the end of his third missionary journey, he had warned them about false teachers who would arise in their midst (Acts 20:29-30). This situation had happened (cf. 1:6; 6:21; 2 Tim. 2:18). Evidently Hymenaeus and Alexander were two of those "wolves" (1:20). Paul alluded to others in this epistle as well (1:3-11; 4:1-5; 6:3-10). We shall consider their errors in the exposition to follow.

If Caesar released Paul from prison in Rome in the early 60s A.D., he may have written this epistle in the middle 60s, perhaps 63-66 A.D. Paul's reference to his going from Ephesus to Macedonia (1:3) suggests that he may have been in Macedonia when he wrote 1 Timothy. Nevertheless, since we have no other references to guide us, he could have been in any one of a number of other provinces as well.

The authorship of the Pastorals is a major critical problem in New Testament studies, but I believe the arguments for Pauline authorship are most convincing.²

"The majority of modern scholars maintain that the Pastoral Epistles are pseudepigraphical--that is, written pseudonymously (in Paul's name) sometime after Paul's death (so Dibelius and Conzelmann, Brox, Barrett, Hanson, Houlden, Karris, Hultgren). Most today locate these three letters around the turn of the century, suggesting that the author aimed to revive Pauline teaching for his day or to compose a definitive and authoritative Pauline manual for denouncing heresy in the postapostolic church."³

Purpose

First and 2 Timothy and Titus are called "Pastoral Epistles" because Paul wrote them to pastors (shepherds) of churches outlining their pastoral duties.⁴ Their main pastoral duties were to defend sound doctrine and to maintain sound discipline.⁵

"The pastoral Epistles are primarily practical rather than theological. The emphasis lies rather on the defense of doctrine than on its explication or elaboration. The distinctively doctrinal passages comprise only a small part of the whole; Timothy and Titus had already been instructed."⁶

Message⁷

All three of the Pastoral Epistles (1 and 2 Timothy and Titus) deal with the same subject: the order of the local church. Paul had already expounded the doctrines of the church universal and the ministry of the saints in Christ's body in his other epistles. In these he also gave some direction concerning life in the local churches. Now in the Pastorals he expounded on the effective operation of the local church as a microcosm of the universal church. Remember that the church is people.

First Timothy deals with two aspects of the subject of order in the local church: the life of the church, and the leadership of the church. Titus elaborates on the leadership of the church. Second Timothy elaborates on the life of the church. First Timothy is more general and fundamental. Titus expounds how to set the church in order, and 2 Timothy expounds the leader's personal responsibility.

In 1 Timothy, Paul taught that the function of the local church is to proclaim God's truth in the world. He also taught that the function of the church leaders (Timothy and the elders) is to expound God's truth in the church. The purpose for which the church exists is the proclamation of God's truth in the world. The purpose for which the leaders of the church exist is the exposition of God's truth in the church. This is the message statement.

These are the same points Paul made in Ephesians 4:11-12 concerning the universal church. The saints are to do the work of the ministry, and the gifted men (apostles, prophets, etc.) are to equip the saints for their work. In 1 Timothy he applied the same truth to the local church.

On the one hand then the purpose of the church is to declare God's truth to the world (3:14-16). The key terms in this central passage are "church" and "mystery of godliness."

The local church is an instrument God designed to support and display His truth. Every individual believer is a light in a dark world. God has called us to let our light shine among men (Matt. 5:14-16).

The local church exists to support and display the light of the testimony of believers, not only individually but also corporately.

The "mystery of godliness" is essentially Christ. It is more broadly the truth that the church proclaims that centers on Christ. It is a mystery in that we know it only by special revelation. "Godliness" means piety. This word describes faith in Christ worked out in everyday living. Where does one find godliness? We see it in concrete manifestation in Jesus Christ (3:16). Paul summarized the three stages of His ministry in the three couplets of an ancient hymn. These are His past humiliation, His present proclamation, and His future glorification.

The purpose of the local church then is to proclaim godliness. We do this by presenting Christ and by demonstrating before the world godlike behavior ourselves by the power of the Holy Spirit. Audio witness builds on visual witness.

The purpose of the leaders of the local church, in the second place, is to expound the truth in the church. Church leaders do this by teaching, by exhortation, and by example. The exposition of the truth is not only spoken or written communication (teaching) followed by intellectual comprehension. It also requires encouragement and sensitivity to the condition of the learners (exhortation). The church leader prepares others to reveal God's truth most importantly by exemplifying the truth and illustrating it in his or her life. Truth must be incarnate in the teacher before the learner can thoroughly grasp it. God did this for us in the incarnation of His Son. Jesus said, "You are the light of the world," not, "You announce the light of the world."

Paul drew several implications from these truths.

Notice first some implications concerning the purpose of the local church.

In view of its purpose the local church must be careful to present an unchanged gospel. There must be no majoring in the minors, no claim to "higher knowledge," and no distortion of the truth. In this epistle Paul warned Timothy about all these threats to the purity of God's truth. Preachers and teachers take note. We should be creative in delivering the message, but we must not be creative in the content of the message.

Second, the local church's worship must be unceasing. This was Paul's point when he gave instructions concerning the priority of prayer in church life (2:1-7).

Third, the local church must persevere in its ministry without failing. If it is to do this it needs leaders who incarnate the truth and consistently minister to and motivate the saints. Thus the need for qualified leaders is obvious (3:1-13). Personal example is every bit as important as persuasive explanation.

Note also some implications of the truth that the purpose of the church leader is to expound God's truth to the saints. These are the same as those already pointed out for the church, but they are true of the leader on a personal level.

First, the leader must be absolutely loyal to the truth. "Preach the Word!" (2 Tim. 4:2).

Second, his behavior toward others must be consistent. He must have a deep commitment to fulfilling his purpose of being a good example as well as to his purpose of communicating verbally.

Third, in his personal life he must persevere. He must continue to let God's truth sit in judgment on his life. He must continue to be responsive to the truth. He must also continue to behave in harmony with the truth. Watch out for spiritual calluses.

By way of application let me point out three things the church needs to watch out for and then three things the church leader should beware of. They are very similar.

The local church, Paul warns in this epistle, should beware of false doctrine. By this I mean any doctrine that deviates from the essential teaching of the faith. This will weaken her testimony to the world. Guard the doctrine of your church.

Second, the church should beware of a failure in prayer. This will hinder both her witness to the world and her own growth in godliness (cf. James 4:2; John 15:5).

Third, the church should beware of feeble government. By feeble government I mean government by elders and deacons who lack godly character. Too often church leaders gain appointment for other reasons. Church oversight must fulfill the purposes of God's truth by men who incarnate God's truth. Don't recognize elders too soon, or at all, if they are unqualified.

The dangers to the church leader correspond to these. There must be no failure in his doctrine, nor in his duty, nor in his diligence. If we know and respond to God's truth we will be free from those influences that would hinder us from fulfilling our ministry.

Teaching is life-changing not only to the extent people understand it and appreciate its importance but also to the extent that the life of the teacher illustrates it. We can be completely orthodox and effective in our methods of presentation. However if our life does not harmonize with what we say, those who listen will reject what we say. Not only does our preaching then become ineffective, it also becomes blasphemous. The life of the preacher can promote the growth of his church as much as his pastoral skill. People will put up with many deficiencies, and we all have many, if they can have a good example of a sincere Christian. You can be effective because you have God's Word, God's Spirit, and God's grace.

Constable: 1 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Timothy's mission in Ephesus 1:3-20

A. The task Timothy faced 1:3-11

B. Exhortations to be faithful 1:12-20

1. A positive encouragement 1:12-17

2. A negative warning 1:18-20

III. Instructions concerning the life of the local church 2:1-4:5

A. The priority of prayer in church life 2:1-7

B. The primary responsibilities of the men and the women in church meetings 2:8-15

C. The qualifications for church leaders 3:1-13

1. Qualifications for elders 3:1-7

2. Qualifications for deacons 3:8-13

D. The nature of the local church 3:14-16

E. The problem of apostasy in the church 4:1-5

IV. Instructions concerning leadership of the local church 4:6-5:25

A. The leader's personal life and public ministry 4:6-16

B. Basic principles of effective interpersonal relationships 5:1-2

C. How to deal with widows and elders 5:3-25

1. Provisions for widows 5:3-16

2. The discipline and selection of elders 5:17-25

V. Instructions for groups within the church 6:1-19

A. Slaves 6:1-2

B. False teachers 6:3-10

C. Those committed to Christ 6:11-16

D. The wealthy 6:17-19

VI. Concluding charge and benediction 6:20-21

Constable: 1 Timothy

1 Timothy

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Stein, Robert H. "Wine-Drinking in New Testament Times." Christianity Today 19:19 (June 20, 1975):9-11.

Stitzinger, Michael F. "Cultural Confusion and the Role of Women in the Church: A Study of I Timothy 2:8-14." Calvary Baptist Theological Journal 4:2 (Fall 1988):24-42.

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Strauch, Alexander. Biblical Eldership. Littleton, Co.: Lewis & Roth Publishers, 1986.

Thatcher, Tom. "The Relational Matrix of the Pastoral Epistles." Journal of the Evangelical Theological Society 38:1 (March 1995):41-45.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Timothy (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

St. Paul passing through Lycaonia, about the year 51, some of the brethren at Derbe or Lystra recommended to him a disciple, by name Timothy, who from his infancy had studied the Holy Scriptures. St. Paul took him, making him his companion and fellow-labourer in the gospel: and not to offend the Jews, who could not be ignorant that Timothy's father was a Gentile, he caused him to be circumcised. Afterwards he ordained him bishop of Ephesus. (Witham) --- St. Paul writes this epistle to his beloved Timothy, to instruct him in the duties of a bishop, both in respect to himself and to his charge; and that he ought to be well informed of the good morals of those on whom he was to impose hands: Impose not hands lightly upon any man. He tells him also how he should behave towards his clergy. This epistle was written about thirty-three years after our Lord's ascension; but where it was written is uncertain: the more general opinion is, that it was in Macedonia. (Challoner) --- After his epistles to the Churches, now follow those to particular persons; to Timothy and Titus, who were bishops, and to Philemon. Timothy was the beloved disciple of St. Paul, whom he frequently styles his son; but it is not certain that they were at all related. After having accompanied the apostle in many of his travels, the latter at last ordained him bishop, and fixed him permanently at Ephesus. Shortly after he wrote him this epistle, to instruct him in the episcopal duties, as he was but young for those great functions. He might be then about thirty-five. He mentions, likewise, in short the chief heresies which were then making mischief at Ephesus, and gives regulations and instructions for different states of persons in the Church. St. Timothy, who had been so long the disciple of St. Paul, and who never left him except when ordered by his master, could not be ignorant of his duties, but it was destined for the use of bishops of every age. Hence St. Augustine says that such as are destined to serve the Church, should have continually before their eyes the two epistles to Timothy and that to Titus.

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Gill: 1 Timothy (Book Introduction)

INTRODUCTION TO 1 TIMOTHY

Timothy, to whom this epistle is written, was eminent for his early piety and acquaintance with the sacred Scriptures; his mother was a Jewess, and his father a Greek, which was the reason why he was not circumcised in his infancy. Mention is made in the second epistle to him of his mother Eunice, and grandmother Lois, as believers, and of his knowledge of the Scriptures from a child: this excellent person the apostle meeting with at Lystra, and having a good report of him from the brethren there, he chose him to be his companion in his travels, and to assist him in the spread of the Gospel; and knowing that it would be very disagreeable to the Jews to hear the word of God from the lips of an uncircumcised person, he took him and circumcised him, becoming all things to all, that he might gain some. This being done, he went along with him into several parts, and he made great use of him, in preaching the word, planting churches, and writing epistles; he sent him to various places with messages from him, to Corinth, Philippi, and Thessalonica; and now had left him at Ephesus, where he besought him to abide for a while; for that he was the bishop, pastor, or overseer of that church is not likely, since his residence here was not constant, and was afterwards called away from hence by the apostle, who desired his stay there, under whom, and by whose directions, he acted while there; and seeing that this church had elders, bishops, or overseers, whom the Holy Ghost had set over them, whom the apostle called to him at Miletus, and gave them some advice and instructions. The design of Timothy's continuance there was to check growing errors and heresies, and to take care of, and preserve the discipline of God's house; and to charge him with these things was the design of this epistle; in which he teaches him how to behave himself in the church of God, by taking heed to his doctrine and conversation; and gives rules relating to the qualifications of bishops and deacons, and to the care of widows, and with regard to church censures, and the becoming walk and conversation of all sorts of persons of every office, age, sex, rank, and order. This epistle is thought to be written about the year 55.

Gill: 1 Timothy 6 (Chapter Introduction)

INTRODUCTION TO 1 TIMOTHY 6

In this chapter the apostle gives some instructions to servants; lays down some rules, by which to judge of false teachers; advises to contentment; exposes the sin of covetousness; exhorts Timothy to avoid sin, and follow after things that are good, to be constant in his warfare, the issue of which would be eternal life; gives him a charge with respect to himself, and orders him what he should enjoin others, particularly the rich, and what he should do himself; and wishes grace unto him, to enable him to discharge his duty. The instructions to servants are of two sorts; first, to such who had unbelieving masters, whom they ought to honour and obey; that the name and doctrine of Christ be not evil spoken of: and then to such as had believing masters, that they despise them not being brethren, but should the more cheerfully serve them; because believers in Christ, beloved of God, and partakers of his grace; which duties are worthy to be insisted upon in the Gospel ministry, 1Ti 6:1, and such who teach not these things are to be accounted false teachers, whose characters are given in several particulars; as men unsound, proud, ignorant, quarrelsome, and covetous, and to be withdrawn from, 1Ti 6:3. And from hence the apostle exhorts to contentment; and argues for it, partly from the gain of it along with godliness; and partly from the consideration of what men are, when they come into the world, and what they will be, when they go out of it; and also from having food and raiment, which include all the necessaries of life, 1Ti 6:6. And then he exposes the folly and danger of covetousness, being the root of all evil; an enemy to true religion and godliness; and the cause of ruin and destruction, 1Ti 6:9. Wherefore he addresses himself to Timothy, in particular, to avoid everything of this kind; and to follow the reverse of those things that were in the false teachers; to fight the good fight of faith, and then lay hold on eternal life; to which he encourages him, from his calling, and the profession he had made, in a very public manner, 1Ti 6:11. And then follows a solemn charge unto him, given him before God and Christ; that he would observe what had been commanded him in the most perfect manner, until the appearance of Christ; which is certain, and may be concluded will be, from the various epithets of God; who will make him manifest in his own time, 1Ti 6:13. To which is added an injunction on Timothy to charge rich men not to be elated with their riches, nor trust in them, since they are uncertain things; but in God, from whom they have received such a plentiful measure of them; that they be beneficent to others, which will turn to their own advantage in the issue, 1Ti 6:17. And to close all, he is very urgent upon Timothy, to keep the Gospel pure and uncorrupt, he was intrusted with; and avoid everything that was opposite to it, as profane and mere babbling, and having only a show of knowledge, but not that itself; and the rather, since some profane teachers and professors of the Gospel had erred from it: and concludes with wishing him grace, to enable him to attend to the several instructions which had been given him, 1Ti 6:20.

College: 1 Timothy (Book Introduction)

FOREWORD

A movement which prides itself in its back-to-the-Bible underpinnings and its plea for unity should welcome any effort of the stature of the College Press NIV Bible Commentary. The exegesis of the biblical text must always be at the heart of who we are, and the effort to do so in a way that reaches across lines that have divided our movement signals an emphasis on the original hallmarks of the movement.

Having taught Bible and Greek at David Lipscomb University for eleven years, I have come to appreciate how many good commentaries there are on nearly every book in the New Testament. I am, in some ways, reluctant about adding another book to that pile. All of those commentaries have helped to shape my understanding of the biblical text for its original audiences and its import for Christians today.

I especially want to thank my family who have supported me and encouraged me when I spend hours at my computer typing away, my students whose questions have always caused me to look at the biblical text in fresh ways, and my colleagues who have always served as a constant encouragement.

When I was asked to participate as an author in this project, I was hesitant. When I was asked to write on Timothy and Titus, I was even more hesitant. To be a part of this series is an honor. To undertake writing a commentary on 1 and 2 Timothy and Titus is a challenging task. This is, after all, the section of Scripture that has fueled the debate about the role of women, has been at the heart of effort to redefine church leadership, and has provided encouragement to those who feel as if they "have fought the good fight" and are about to "finish the course." I began the study hoping for wonderful insights, and, although I gained a few, I came out of the study convinced that many of the more traditional interpretations were still reasonable. I discovered that, although I did not have all the answers, Paul's advice to those two young preachers and to their churches still made sense both for Paul's original audiences and for the preacher and his church today. May we today heed the words of Paul to "guard what has been entrusted to" our care and to "preach the Word."

-College Press New Testament Commentary: with the NIV

GENERAL INTRODUCTION

While several passages in 1 and 2 Timothy and Titus have provided the fodder for tomes of theological discussion (e.g., 1 Tim 2:9-15 and the role of women; 1 Tim 3:11 and deaconesses; 1 Tim 3:1-8 and Titus 1:6-9 and the characteristics of those to serve as elders), the real value of these epistles lies in their message to two young ministers, to second generation believers in Ephesus and to a young church facing a pagan world in Crete. These epistles provide teaching which the church in the twentieth and twenty-first centuries needs to hear.

The two letters to Timothy and the letter to Titus stand in a very close relationship to one another. They are written to fellow workers of the Apostle Paul; they are bound together by similar content: false teachers who bear similar characteristics, a discussion of church leaders, similar situations for the churches addressed, and the same basic time frame.

1 and 2 Timothy and Titus have been known as the Pastoral Epistles since the eighteenth century. As early as the thirteenth century Thomas Aquinas referred to 1 Timothy as a "pastoral rule." In 1703 D.N. Berdot described Titus as a "Pastoral Epistle," based on the assumption that it was an instruction manual for a pastor. In reality, neither the term "pastor" nor its equivalent, "shepherd," appears in any of the three epistles. Paul Anton popularized the term in lectures he delivered on Timothy and Titus published posthumously in 1753-1755. Anton applied the term "Pastoral Epistles" to all three epistles.

Although the term "the Pastoral Epistles" has become a convenient designation for these three epistles which have much in common, it can be misleading. These epistles are not really a manual of pastoral theology. Only a fraction of these books contains what could be termed ecclesiastical teaching (1 Tim 3:1-13; 5:3-22; Titus 1:5-9). The three epistles are very different. There is nothing within the epistles that would indicate they were written from the same place and time or that the author intended them to be studied together.

AUTHORSHIP

A crucial issue in the Pastoral Epistles (PE) is the authorship of the epistles. Despite widespread denial of Pauline authorship in modern times, ancient authors generally accepted the works as authentic epistles of the Apostle Paul. Serious challenges to Pauline authorship of the Pastoral Epistles began in the nineteenth century, especially with the forceful challenge espoused by Schleiermacher in 1807.

Testimony of the Books Themselves

The letters claim to be by Paul, an apostle of Christ Jesus (1 Tim 1:1; Titus 1:1; 2 Tim 1:1). This assertion matches claims of the other Pauline letters. The author describes himself as "a blasphemer, a persecutor and a violent man" (1 Tim 1:13), a description which fits the account of Paul's pre-Christian life as seen in Acts. The author describes Timothy and Titus as his spiritual sons (1 Tim 1:2; Titus 1:4); this too is in full accord with their relationship to Paul as seen in Acts and the other Pauline epistles. The epistles frequently refer to events in the Apostle's life and mention co-workers like Tychicus, Apollos, Barnabas, and Mark who are known from the other Pauline epistles.

With all of this data in mind, it is little wonder that there was almost unanimous agreement regarding Pauline authorship of the Pastoral Epistles for nearly 1800 years.

Attestation by the Early Church

The early church clearly regarded Paul as the author of the Pastoral Epistles. Clement of Alexandria (ca. 155-ca. 220) frequently referred to and cited the Pastoral Epistles. He even cited 1 Tim 6:20, "what is falsely called knowledge," and ascribed the passage to "the apostle." Similarly Origen, his student, ascribed 1 Tim 1:15 to Paul: "Moreover, Paul, who himself also at a later time became an apostle of Jesus, says in his epistle to Timothy, 'This is a faithful saying, that Jesus Christ came into the world to save sinners, of whom I am chief.'" Eusebius (ca. 265-ca. 339) attributed the Pastoral Epistles to Paul. He said, "The epistles of Paul are fourteen, all well known and beyond doubt. It should not, however, be overlooked that some have set aside the epistle to the Hebrews." The Muratorian Canon (ca. 200) refers to the Pastoral Epistles as Pauline. The extensive citations of the Pastoral Epistles by the church fathers, including Justin Martyr, Polycarp, Ignatius, and Irenaeus, demonstrate the early consensus that the Pastoral Epistles are Pauline.

The evidence is not, however, all positive. According to Tertullian, Marcion (ca. 140) excluded the Pastoral Epistles from his canon. Marcion, of course, rejected any book which did not fit his heretical view of Christianity. He omitted Matthew, Mark, and John; and he accepted only a mutilated copy of Luke. It seems likely that Marcion objected to the Pastoral Epistles because of their denunciation of tenets of his brand of Christianity (cf. 1 Tim 1:8; 6:20; 2 Tim 3:16).

An additional bit of negative evidence is seen in the apparent absence of the Pastoral Epistles from ⁴⁶ of the Chester Beatty papyri. The codex dates from the mid-third century and contains Pauline epistles. Portions of the manuscript are missing. It lacks a portion of Romans which stood at the beginning of the codex, a portion of 1 Thessalonians, and all of 2 Thessalonians. Most scholars feel that the manuscript did not have room for the Pastoral Epistles and Philemon, which are also missing.

If one looks only at external evidence, the victory would clearly be won in favor of acceptance of the Pastoral Epistles as Pauline.

Modern Times

Until the nineteenth century the Pastoral Epistles were deemed authentic and Pauline. The first attack on apostolic authorship was made by Schmidt (1804) and Schleiermacher (1807).

Today Pauline authorship of the Pastoral Epistles is disputed on five grounds:

Historical Allusions. Scott has said, "That Paul cannot have been the author [of the PE] is most clearly apparent when we examine the historical framework of the letters." The problem may be summarized as follows: the Pastoral Epistles do not fit into the historical framework of Acts and the Pauline epistles. Acts mentions only two imprisonments: Caesarea and Rome.

The modern reader is not provided with many of the details of Paul's early life (i.e., the period described in Acts). Nowhere in Acts, or for that matter anywhere in the Pauline corpus outside 2 Corinthians, can one find Paul's frequent imprisonments, his five beatings, or his three shipwrecks (2 Cor 11:23-27). Also one is not bound to place the events described in the Pastoral Epistles into the period described in Acts. In fact the situation there seems to indicate likelihood of Paul's being released from prison. The traditional interpretation which proposes a release from the imprisonment mentioned in Acts during which 1 Timothy and Titus were written and a subsequent Roman imprisonment as described in 2 Timothy has much to offer and provides few difficulties. There is nothing improbable about Paul being released from prison, engaging in the kind of ministry indicated in 1 Timothy and Titus, and then later being imprisoned again with death being imminent.

Ecclesiastical Situation. It is argued that the church situation described in the Pastoral Epistles is akin to the second century and far too developed for Paul. At this juncture it is worth noting that very little of the Pastoral Epistles can really be termed "ecclesiastical teaching."

Paul does have an interest in ecclesiastical matters: he and Barnabas appoint elders (Acts 14:23); Paul addresses the bishops and deacons at Philippi (Phil 1:1); Paul lists pastor-teachers among the divine gifts provided to the early church (Eph 4:11-13); and Paul calls for the elders at Ephesus on his way to Rome, calling upon them to oversee (verb from which the noun "bishop" comes) and shepherd (verb from which the noun "pastor" comes) their flocks (Acts 20:13-35).

Nothing in the Pastoral Epistles would demand the later phenomenon of monarchical bishops. As Carson, Moo, and Morris have noted, "Clearly none of this amounts to much in the way of organization, certainly to nothing more than can have appeared in the church in comparatively early days."

The Nature of the False Teaching. It is usually assumed that all three Pastoral Epistles face the same false teaching, an assumption which has been questioned in recent years. Many have wanted to see the Pastoral Epistles addressing a heresy seen only after the early second century and therefore as being non-Pauline. Easton argued that the Pastoral Epistles painted a picture of Christianity threatened by a "coherent and powerful heresy," a heresy which claimed to be more profound than the revelation of the Church. That the heresy seen here is "coherent and powerful" and that one must see it as second century Gnosticism is still to be demonstrated. The heresy or heresies seen in the Pastoral Epistles betray a strong Jewish element much akin to what one meets in the Qumran literature and the apocryphal work, Jubilees. There are no real grounds to see the false teaching confronted in the Pastoral Epistles as something which would not, indeed did not (cf. Colossians), arise in Paul's lifetime.

It does seem that the false teaching and false teachers encountered in all three of the Pastoral Epistles are of the same sort. They have similar tendencies and use similar language even though every element seen in one book may not appear in the other. One must simply piece together the elements that compose this heresy: emphasis on myths and genealogies (1 Tim 1:4; Titus 1:14; 3:9; 2 Tim 4:4); concern for the Law and Jewishness (1 Tim 1:7; Titus 1:10, 14; 3:9); emphasis on "knowledge" (1 Tim 6:20; 2 Tim 3:6-9); controversy, speculation and arguments (1 Tim 1:4, 6; 6:4, 20; Titus 1:10; 3:9; 2 Tim. 2:14, 16, 23; 3:1-5); immorality (1 Tim 1:19, 20; Titus 1:15, 16; 2 Tim 2:16, 19; 3:1-5); deception (1 Tim 4:1-3; Titus 1:10-13; 2 Tim 3:6-13); some ascetic practices (1 Tim 4:1-5); and teaching for material gain (1 Tim 6:5; Titus 1:11; 2 Tim 3:2-4).

Vocabulary and Style. As Guthrie has noted, "the majority of those who favor the non-Pauline authorship of the Epistles are swayed more by linguistic considerations than by any of the objections mentioned above." Perhaps no scholar has presented this argument for non-Pauline authorship in stronger fashion than P.N. Harrison. Harrison built upon the work of previous scholars to argue that the vocabulary and style of the Pastoral Epistles indicated that they did not share the same author as the ten epistles generally accepted as Pauline.

Harrison noted that well over one third of the words, excluding proper names, used in the Pastoral Epistles occur nowhere else in the New Testament. Many of the words used in the Pastoral Epistles and the universally accepted Pauline epistles have different meanings. Many of the words used only in the Pastoral Epistles are found in the early church fathers and in the apologists. On the surface Harrison's arguments seem most convincing; however, Carson, Moo, and Morris have noted that one could use the same line of argument to suggest that the three Pastoral Epistles were themselves written by different authors.

In examining the style of the Pastoral Epistles, Harrison gives special emphasis to particles, prepositions, and pronouns - elements that are indicative of style which an imitator might not follow. After noting a drastic difference in usage, he concludes that it is unlikely that "within a very few years we should find the same writer producing three epistles without once happening to use a single word in all that list - one or the other of which has hitherto appeared on the average nine times to every page that Paul wrote. " Guthrie, however, has noted that Harrison's data is selective and "would seem to be invalid."

One must allow any author to use differing vocabulary and styles which would fit a differing situation, audience, purpose, and time frame. Arguments offered thus far on the basis of vocabulary and style neither prove nor disprove Pauline authorship of the Pastoral Epistles.

The Theology of the Pastoral Epistles. It has been argued that the theology of the Pastoral Epistles is not that of Paul: the cross is no longer the center of theology, and there is undue emphasis on works. This argument fails to take into consideration the whole of the teaching, both in the ten epistles generally accepted as Pauline and in the Pastoral Epistles as a whole. Hendriksen has rightly noted, "The truth is that the doctrine taught and presupposed in the Pastorals is clearly the same as that which is held before us in the ten [Pauline epistles]." Hendriksen goes on to list nine theological concepts, including salvation by grace through faith, which are central to the ten epistles generally accepted as Pauline and then delineates their occurrence in the Pastoral Epistles.

Modern Solutions to These Issues. Several solutions have been offered to these apparent inconsistencies by serious critics. Some have suggested one must simply opt for non-apostolic authorship. Others, like Harrison (1921), Scott (1936), and Easton (1948), have suggested non-Pauline authorship for the documents as a whole while allowing for a few genuine Pauline fragments.

A central issue in the discussion is the attitude of the early church toward the pseudepigrapher. Carson, Moo, and Morris have noted that the contention that pseudonymous epistles circulated freely and were widely accepted by early Christians cannot be supported. Tertullian spoke of a church leader who composed writings which wrongly bore the name of Paul. Even though this was done out of love, the man was dismissed from his office. Similarly, the Muratorian Canon says that forgeries in Paul's name were to be rejected. As Carson, Moo, and Morris have noted, "Nowhere is evidence cited that any member of the New Testament church accepted the idea that a pious believer could write something in the name of an apostle and expect the writing to be welcomed." Indeed discussion of canonicity tended to focus on the issue of authorship.

The traditional position of Pauline authorship of the Pastoral Epistles fits the data. One who deems these works to be authentic Pauline epistles is not without support from a good number of excellent scholars (cf. Carson, Fee, Guthrie, Hendriksen, Johnson, Moo, and Morris). When one accepts Pauline authorship, the issues of language and style remain. They are still more like Paul than different from Paul. Is the change due simply to subject? Can it be an aging Paul? Should one see an amanuensis as the one responsible for the differences? The final words of Fee on the issue of authorship of the Pastoral Epistles are worth repeating:

To say that Paul is the author of the Pastoral Epistles means that the letters ultimately come from him in the historical settings contained within them. It does not say how they came from him; the final answer to that question is not available to us.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

PLACE OF ORIGIN AND DATE

Little can be said with certainty of Paul's location when he penned 1 Timothy. Although Paul does not say explicitly that he was in Macedonia, he appears to indicate that he had been in Ephesus with Timothy, had left Timothy behind, and had gone on to Macedonia: "As I urged you when I went into Macedonia, stay there in Ephesus" (1:3).

If Paul was released from "house arrest" in Rome as the data in Acts 28:30 and the prison epistles might suggest and wrote this epistle at a subsequent time, the date for 1 Timothy would likely be 63-66. A chronology of Paul's life from Acts would indicate his imprisonment lasted until 61/62. The Neronian persecution of 64 would indicate that his release should precede that date. Eusebius recorded that Paul died in 67. If one accepts those dates, Paul would have penned 1 Timothy between 63 and 66.

Other suggestions are given by those who would contend that Paul died at the height of the Neronian persecution of 64. Some would, therefore, provide a date of 62-63 for composition of 1 Timothy. Robinson has suggested Paul's departure for Macedonia, leaving behind Timothy in Ephesus (1:3), reflects the situation seen in Acts 20:1-4. He, therefore, places 1 Timothy within the historical data of Acts and suggests a date of 55. Scholars who argue for pseudonymity generally date the epistle during the second century (cf. Kümmel).

A date of 63-66 seems best to fit the data currently available.

DESTINATION AND AUDIENCE

Although on the surface 1 Timothy seems to be personal correspondence between Paul and Timothy, his son in the faith, there is much in the epistle that indicates Paul intended the letter to be read and heeded by the congregation at Ephesus. "Grace be with you" in 6:21 is plural. Many of Paul's admonitions to Timothy (e.g., "Don't let anyone look down on you because you are young," 4:21) may also have served to advise the church of their correct path of action.

Timothy is well known from Acts and the epistles of Paul. He was a native of Lystra; his mother was Jewish and his father a Gentile. About A.D. 49 he became a co-worker of Paul. As a young man likely converted and trained by Paul, Paul found a special place in his heart for him (1 Cor 4:17; Phil 2:22; 1 Tim 1:2). Timothy appears alongside Paul in the opening greetings of several epistles (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thess 1:1; 2 Thess 1:1). He was undoubtedly considered a trusted colleague and co-worker (1 Thess 3:2) who could be trusted to be sent on special missions (1 Cor 16:10; Phil 2:20). If one accepts the traditional site for the place of writing of the prison epistles, Timothy was with Paul in Rome (Col 1:1; Phlm 1). He has, at this juncture, been left behind in Ephesus to set things in order. He is a young man (see the discussion of 1 Tim 4:12) who was perhaps not in the best of health (1 Tim 5:23).

The church where Timothy was laboring found itself in the midst of the fourth largest city in the Roman Empire. Ephesus housed a famous shrine to Artemis, the great mother goddess, known by the Romans as Diana of the Ephesians. Upon arriving at Ephesus Paul met a group of disciples whose knowledge of the gospel was so incomplete that it would seem they were still looking for the Messiah and they clearly knew nothing of the Holy Spirit (Acts 19:1-7). Paul's next encounter was with a group of Jews, the seven sons of Sceva, a Jewish chief priest. These men were seeking to do exorcisms in the name of Jesus (Acts 19:8-16). The citizens of Ephesus were so impressed with what happened to these men and with the preaching of Paul that many came to belief. Some who had previously practiced sorcery even burned their books (Acts 19:17-20). During this stay Timothy worked with Paul at Ephesus before being sent by Paul on to Macedonia (Acts 19:21-22). Feeling the pinch of their pocketbooks, the silversmiths, who made their livelihood selling images of Artemis, instigated a riot that led to Paul's moving on to other fields (Acts 19:23-20:1). Paul's love and concern for the Ephesian church did not end there. As Paul headed along the coast of Asia Minor on his way to Jerusalem, he summoned the elders from that church to meet him at Miletus. Paul warns them of the impending dangers, especially the false teachers, and charges them to watch after the flock (Acts 20:13-38). These dangers facing the church are a recurrent theme whenever the church at Ephesus is mentioned (1 Cor 16:8-9; Eph 4:14, 17-24; 5:6-14; Rev 2:6). The nature of Paul's correspondence with Timothy in the two epistles addressed to him follows this same theme.

THE CONTRIBUTION OF 1 TIMOTHY

Perhaps the greatest contribution 1 Timothy makes is the insight it provides into Paul's view of ministry: his own, that of Timothy, and that of the church (elders/bishops, deacons, women, and believers called to godliness). The church today needs to heed that call to ministry and godliness. Paul's emphasis on prayer (2:8), the demeanor of women in worship (2:9-15), the relationships between the old and the young (5:1-2), the treatment of widows (5:3-16), the response of slaves to their masters and ultimately to the Lord (6:1-2), and the warning against arrogance and trusting in wealth (6:17-19) produce a book rich in wisdom for the believer.

Paul does warn of needless controversies which do not produce growth. While the "godless myths" (1:4), forbidding of marriage, and enforcing of food laws (4:3) may seem far removed from the issues facing the church today, it is not immune from "an unhealthy interest in controversies and arguments that result in envy, quarreling, malicious talk, evil suspicions and constant friction" (6:4-5). Similarly the modern church should give heed to Paul's warning against those "who think that godliness is a means to financial gain" (6:5).

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SELECTED

BIBLIOGRAPHY

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ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

DSB Daily Study Bible

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

KJV King James Version

LWC Living Word Commentary

LXX Septuagint

MNTC Moffatt New Testament Commentary

NAC New American Commentary

NCB New Clarendon Bible

NCBC New Century Bible Commentary

NEB New English Bible

NIBC New International Bible Commentary

NIGTC New International Greek Testament Commentary

NRSV New Revised Standard Version

NTC New Testament Commentary

NTS New Testament Studies

PNTC Pelican New Testament Commentary

RSV Revised Standard Version

TBC Torch Bible Commentaries

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

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College: 1 Timothy (Outline)

OUTLINE

I. THE SALUTATION - 1:1-2

II. PAUL'S CHARGE TO TIMOTHY - 1:3-20

A. The Charge and the False Teachers - 1:3-7

B. The Lawful Use of the Law - 1:8-11

C. Paul's Own Ministry, A Positive Example - 1:12-17

D. The Negative Example of Hymenaeus and Alexander - 1:18-20

III. DIRECTION FOR PUBLIC WORSHIP - 2:1-15

A. Prayers by All for All - 2:1-7

B. Respective Roles of Men and Women - 2:8-15

IV. DIRECTIONS FOR CHURCH ;LEADERS - 3:1-16

A. Bishops/Overseers - 3:1-7

B. Deacons and "Women" - 3:8-13

C. The Basis for These Directions - 3:14-16

V. SPECIAL INSTRUCTIONS FOR TIMOTHY - 4:1-16

A. The Apostasy Timothy Was to Face - 4:1-5

B. The Discipline of a Good Minister - 4:6-16

VI. RELATIONSHIPS WITHIN THE CHRISTIAN COMMUNITY - 5:1-6:2

A. The Minister and the Church - 5:1-2

B. The Care of Widows - 5:3-16

1. Family Responsibilities - 5:3-8

2. Widows to Be Enrolled - 5:9-10

3. Younger Widows - 5:11-15

4. Women and Widows - 5:16

C. Elders - 5:17-25

D. Slaves - 6:1-2

VII. FINAL EXHORTATIONS - 6:3-21

A. An Indictment of False Teachers - 6:3-5

B. Godliness, Contentment, and Money - 6:6-10

C. A Charge to Timothy - 6:11-16

D. Instructions for the Rich - 6:17-19

E. Paul's Final Charge to Timothy 6:20-21

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