Exegetical and Hermeneutical Commentary of 1 Timothy 6:16
Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honor and power everlasting. Amen.
16. whom no man hath seen ] ‘These words as compared with Joh 1:18 seem to prove decisively that the whole description applies to the Fath the Son.’ Alford. Between this verse and Mat 5:8 there is no opposition, the former referring to man with his present bodily powers and iniquities, the latter referring to the ‘Beatific Vision’ as it has been thence called, the vision of heavenly glory, which was vouchsafed to St Paul, when translated into ‘the third heaven’ (2Co 12:2), and which will be the portion of the saints perfected and clothed upon with their spiritual bodies, after the rest of Paradise.
1Ti 6:15-16 have been thought to be part of an early rhythmical Doxology.
Fuente: The Cambridge Bible for Schools and Colleges
Who only hath immortality – The word here – 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 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.
Dwelling in the light which no man can approach unto] All this is said by the apostle in three words , 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.
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.
To whom] As the author of being, and the dispenser of all good, be ascribed honour 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.
Ver. 16. , .
In the Antigone of SOPHOCLES there is a sublime address to Jove, of which the following is an extract:
,
.
Ver. 608. Edit. Brunk.
“But thou, an ever-during Potentate, dost inhabit the refulgent splendour 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 splendour 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:-
.
“O intellectual Being! veiled in thine own effulgence!”
And a few lines after, he says,-
.
“Thou art He who art concealed by thy splendours.”
All these are excellent, but they are stars of the twelfth magnitude before the apostolic SUN.
See a quotation from Euripides, 2Ti 4:8.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Who only hath immortalityinHis own essence, not merely at the will of another, as all otherimmortal beings [JUSTINMARTYR, Qust. adOrthod., 61]. As He hath immortality, so will He give itto us who believe; to be out of Him is death. It is mere heathenphilosophy that attributes to the soul indestructibility in itself,which is to be attributed solely to God’s gift. As He hath life inHimself, so hath He given to the Son to have life in Himself(Joh 5:26). The term used inthe New Testament for “immortal,” which does not occur, is”incorruptible.” “Immortality” is found in1Co 15:53; 1Co 15:54.
dwelling in the light whichno man can approach untoAfter life comes mention oflight, as in Joh 1:4.That light is unapproachable to creatures, except in sofar as they are admitted by Him, and as He goes forth to them[BENGEL]. It isunapproachable on account of its exceeding brightness[THEOPHYLACT]. If onecannot gaze steadfastly at the sun, which is but a small part ofcreation, by reason of its exceeding heat and power, how much lesscan mortal man gaze at the inexpressible glory of God [THEOPHYLACT,To Autolycus] (Psa 104:2;1Jn 1:5).
no man hath seen(Exo 23:20; Joh 1:18;Col 1:15; Heb 11:27;1Jn 4:12). Perhaps even in theperfect state no creature shall fully see God. Still the saintsshall, in some sense, have the blessedness of seeing Him,which is denied to mere man (Mat 5:8;1Co 13:12; 1Jn 3:2;Rev 22:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Who only hath immortality ( ). “The one who alone has immortality.” (, privative and ), old word, in N.T. only here and 1Co 15:53f. Domitian demanded that he be addressed as “Dominus et Deus noster.” Emperor worship may be behind the use of (alone) here.
Unapproachable (). See Ps 104:2. Late compound verbal adjective ( privative, , , to go). Here only in N.T. Literary Koine word.
Nor can see ( ). See in Col 1:15 and also John 1:18; Matt 11:27. The “amen” marks the close of the doxology as in 1:17.
Fuente: Robertson’s Word Pictures in the New Testament
Who only hath immortality [ ] . Comp. ajfqartw incorruptible, ch. 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 (8196 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. 129 In light. Comp. Psa 103:2; 1Jo 1:5, 7; Jas 1:17.
Which no man can approach unto [] . More simply, unapproachable. N. T. o. o LXX
Fuente: Vincent’s Word Studies in the New Testament
1) “Who only hath immortality” (ho monos echon athanasian) “The only (one) having, holding, or containing immortality;” Joh 5:26. All other kings, lords, rulers, and subjects have mortality, corruption, and imperfections, except as immortality is given them by regeneration, 2Co 5:17.
2) “Dwelling in the light which no man can approach unto” (phos oikon aprositon) “Dwelling in or inhabiting light unapproachable;” This concerns the holiness of heaven’s abode, into which none can approach or enter, without regeneration, Rev 21:27; Psa 104:2; 1Jn 1:5.
3) “Whom no man hath seen, nor can see” (on eiden oudais anthropon oude idein dunatai) “Whom no man has seen (saw) nor is able to perceive,” only the Son has seen God, in His essence of being, Joh 1:18; Mat 11:27; In the flesh He has been revealed; Gen 18:21-22; Joh 14:8-9.
4) “To whom be honour and power everlasting.” (ho time kai kratos aionion amen) “To whom be honor and eternal might, Amen.” All creatures exist of His mercies and to Him owe honor and praise continually, whether or not they offer it, Rev 4:9; Rev 5:12-13.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
(16) Who only hath immortality.The holy angelsthe souls of menare immortal. But one alone, God, can be said to have immortality, because He, unlike other immortal beings who enjoy their immortality through the will of another, derives it from His own essence.
Dwelling in the light which no man can approach unto.This should be rendered, dwelling in light unapproachable. The Eternal is here pictured as dwelling in an atmosphere of light too glorious for any created beings (not only men) to approach. (See Psa. 104:2, where the Eternal is addressed as covering himself with light as with a garment; see too Dan. 2:22, where light is spoken of as dwelling with God.) The symbolism of the old covenant teaches the same truth, the unapproachable glories in which God dwells; for instance, the guarding of the bounds of Sinai in the giving of the Law; the covering of the faces of the Seraphim in the year that King Uzziah died, when Isaiah saw the divine vision; the veiled darkness of the Holy of holies in the Tabernacle and the Temple, where ever and anon the visible glory dwelt.
Whom no man hath seen, nor can see.The Old Testament teaches the same mysterious truthFor there shall no man see me, and live (Exo. 33:20, and also Deu. 4:12). Joh. 1:18 repeats this in very plain wordsNo man hath seen God at any time. The Greek word here includes all created beings. The English translation, no man, utterly fails to reproduce the meaning of the original. (See also 1Jn. 4:12.)
These last words seem to preclude the interpretation which applies the foregoing description to the Son. We have above referred this glorious doxology to the Father, as the one who, in His own times, should reveal the Lord Jesus returning to judgment.
It is, however, very noteworthy that the loftiest, the sublimest, epithets the inspired pen of Paul could frame to dignify his description of the First Person of the ever-blessed Trinity, God the Father, are used again of the Son. The Lamb shall overcome them: for he is Lord of lords, and King of kings (Rev. 17:14; Rev. 19:16; and see too Rev. 1:5).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Only hath immortality So Justin Martyr says: “God is said alone to have immortality, because he has it, not from another’s will, as all other immortals have, but from his own essence.” All other substances disintegrate; all other beings decay and die; it is only as God holds them together, and pours vitality into them, that they are kept in being and life. And we must acknowledge the same dependence upon God for continued existence in a thinking substance, unless we maintain that brutes and insects are immortal. And so from him comes the power of consciousness in a thinking intelligence; unless we maintain that our souls are still conscious, not only in sleep, but in a swoon.
Light approach unto Inhabiting inapproachable light A sphere of living light, too intense and dazzling for finite mind to face and approach.
No man can see He is so intensely luminous as to be to us a darkness; “dark with excess of light.”
A modern philosopher doubts of God because he is a vast incomprehensibility. He should also doubt of light, for the luminiferous ether is at once too vast for our mind to grasp, and too subtle, if not too luminous, for our eyes to see. He should doubt of gravitation; for he can never see it, (but by its efforts;) he can neither imagine its immensity, nor draw around it limitations; yet he knows its existence, and that it rules with its forces every particle of our bodies, every moment of our lives.
Honour and power Greek, , force. God is the author and controller of all forces. Note 1Ti 1:17.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Who only has immortality, dwelling in light unapproachable, whom no man has seen, nor can see, to whom be honour and power eternal. Amen.’
The King of kings, and Lord of lords is now defined. He is unique and is the One Who alone has absolute immortality. All life has its source in Him, and all life is subject to Him. Even in eternity the redeemed will enjoy their life at His behest, guaranteed because He is unchangeable. And He dwells in unapproachable light. We are reminded how the people dared not approach Sinai, even though God’s glory was veiled in a cloud (Exodus 19). And yet even so that glory was manifested in the flesh (Joh 1:14; Heb 1:3). But what He is in Himself is so glorious that none can approach unless they are made fit by Him (Rev 21:22-23; Rev 22:5). From before Him even earth and Heaven flee away (Rev 20:11). For His light is so pure and so holy that only absolute holiness can stand before its outshining. For us it will one day be possible, but only through the blood of Christ (1Jn 1:5-7).
‘Whom no man has seen, nor can see.’ This is firstly because He is invisible and beyond the eye of man (1Ti 1:17), but also because man could not bear the sight. If men had to demand the veiling of Moses because the glory of God shone on his face (Exo 34:29-35), how much less could they behold the unveiled glory of the Supreme? Through the graciousness of God men have been allowed glimpses. Consider Abraham from the depths of a divine sleep (Gen 15:12; Gen 15:17); Jacob when He came to him in the form of a man (Gen 32:24-30); Moses who was the most favoured of all but could only look on the tail end of His glory, for had he seen the whole he would have been blasted out of existence (Exo 33:18-23); Isaiah who saw him dimly through the smoke in the Temple (Isa 6:1-7); Ezekiel Who saw something of His glory revealed on His travelling throne (Eze 1:26-28). But none had seen Him face to face, or had beheld the fullness of His glory. And even His light is but a garment beneath which is the unknowable and unseeable (Psa 104:2)
‘To whom be honour and power eternal. Amen.’ And all honour and power is summed up in Him, and must be given to Him. For He is the Lord of all. In comparison to Him all Caesar’s claims to honour and power, and some of them had made great claims, were as nothing. Amen (so be it).
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 6:16. Whom no man hath seen, nor can see: This might be an allusion either to the eastern courts, where the people were not admitted into the royal presence, or to behold the face of their king; or, to the inaccessible light and glory in which God dwelt in the holy of holies;or perhaps to both. See Exo 33:20. 1Jn 4:12; 1Jn 4:20. But whether it alludes to any thing temporal or not, it is peculiarly expressive of the essence of God.
Fuente: Commentary on the Holy Bible by Thomas Coke
16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
Ver. 16. Dwelling in the light ] So that the seraphims in their addresses to him, clap their wings on their faces, Isa 6:2 , as men are wont to do their hands when the lightning flasheth in their eyes.
Nor can see ] We can see but God’s back parts and live: we need see no more that we may live for ever.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1Ti 6:16 . : God the Father is the subject of this whole attribution; and it is the Catholic doctrine that He alone has endless existence as His essential property, ( , Theod. Dial . iii. p. 145, quoted by Ell.). God the Son and God the Holy Spirit are co-eternal with the Father; but Their life is derived from and dependent on His. This is expressly declared by Christ of Himself, “As the Father hath life in himself, even so gave he to the Son also to have life in himself” (Joh 5:26 ). On this Westcott notes: “The Son has not life only as given, but life in Himself as being a spring of life. The tense ( gave ) carries us back beyond time”. Accordingly, the creed of Csarea, which formed the basis of that adopted at Nicea, spoke of the Son as ; a doctrine sufficiently expressed in the other phrase, , which has survived.
: This is a grander conception than that in Psa 104:2 , “Who coverest thyself with light as with a garment”. Here, if one may venture so to express it, the Person of God is wholly concealed by His dwelling, which is light; and this dwelling is itself unapproachable. Josephus, Ant . iii. 5. 1, says that God was thought to dwell in Mount Sinai, . (See also Philo, de Vita Mosis , ii. [iii.] 2 cited by Dean Bernard).
: None of men ; only the Son (Joh 1:18 ; Mat 11:27 , etc.).
: For this word in doxologies see reff.
Fuente: The Expositors Greek Testament by Robertson
immortality = deathlessness. Greek. athanasia. Only here and 1Co 15:53-54.
dwelling in = inhabiting. Greek. oikeo.
the. Omit.
light. App-130.,
which, &c. = unapproachable. Greek. aprositos, Only here.
no man = no one (Greek. oudeis) of men (App-123.)
seen, see. App-133,
nor. Greek. oude. power. App-172.
everlasting. App-151. Compare 1Ti 6:12,
Fuente: Companion Bible Notes, Appendices and Graphics
1Ti 6:16. , only) This word only was properly put off in being treated of till now, because another similar phrase follows, Whom no man hath seen, nor can see.-) having, and therefore about to give to us.-, immortality) The adjective , immortal, is not found in the New Testament, but , incorruptible. The LXX. has neither nor . The Book of Wisdom, which never existed but in Greek, has both.-, light) After life, mention is immediately made of light.-) inaccessible to creatures, unless in as far as they are both admitted by Him and He goes forth to them.- , no man) So Exo 33:20 : That which is denied to mere men, Joh 1:18; 1Jn 4:12, will be vouchsafed to the saints; Mat 5:8; 1Co 13:12; 1Jn 3:2; Rev 22:4.
Fuente: Gnomon of the New Testament
1Ti 6:16
who only hath immortality,-Immortality means freedom from death, from suffering, from decay. Jesus Christ in the bosom of the Father only hath immortality with God. He alone can impart it to others. For as the Father hath life in himself, even so gave he to the Son also to have life in himself. (Joh 5:26.) For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will. (Joh 5:21.) Jesus has supreme rule until he puts down all rule and authority and power, and has rescued the earth from the dominion of death, then he will surrender the world rescued from the rule of sin and death up to God the Father that he may be all and in all.
dwelling in light unapproachable;-The Lord Jesus Christ in the bosom of the Father is as inaccessible as God himself. None can see him and all beings in heaven and on earth must give him glory and honor and yield to his supreme and eternal power.
whom no man hath seen, nor can see:-The light of Jesus is blinding to all who approach him in mortal frame. We shall in the future see him as he is in immortal brightness and then we shall be transformed into his likeness.
to whom be honor and power eternal.-To whom-as alone within himself is worthy and to whom they properly belong-let honor and eternal power be ascribed.
Amen.-This word marks the close of the doxology.
Fuente: Old and New Testaments Restoration Commentary
whom no man
Cf. (See Scofield “Joh 1:18”) .
Fuente: Scofield Reference Bible Notes
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
Reciprocal: Gen 1:3 – Let Gen 16:10 – the angel Exo 20:21 – thick Exo 24:10 – saw Exo 33:18 – General Exo 33:23 – thou shalt Num 12:8 – mouth Jos 22:22 – Lord God 1Ch 29:11 – is the greatness 2Ch 5:14 – the priests Job 9:11 – he goeth Job 23:8 – General Job 26:9 – General Job 37:23 – we Psa 10:16 – The Lord Psa 33:14 – General Ecc 7:24 – General Isa 6:1 – I saw also Lam 5:19 – remainest Dan 2:22 – and the Dan 4:34 – him Dan 7:9 – whose Dan 7:13 – and they Hab 1:12 – thou not Mat 6:9 – Hallowed Joh 5:26 – hath life Joh 5:37 – Ye have Joh 17:3 – the only Act 9:3 – a light Rom 1:20 – For the Rom 11:36 – to whom Rom 16:27 – God 2Co 11:31 – which 1Ti 3:15 – the living 2Ti 4:18 – to whom Heb 11:27 – seeing Heb 13:21 – to whom 1Pe 4:11 – to whom 1Jo 1:7 – as 1Jo 4:12 – seen
Fuente: The Treasury of Scripture Knowledge
LIGHT
Who only hath immortality, dwelling in the light which no man can approach unto.
1Ti 6:16
The frequency with which light is used in the Scriptures in connection with God cannot fail to have impressed every careful student. It is His creation (Gen 1:3), His gift (Psa 43:3), His garment (Psa 104:2), His dwelling-place (1Ti 6:16), His symbol in most, if not all, His manifestations of Himself (to Moses, Exo 3:2; to Israel, Exo 13:21; on the day of Pentecost, Act 2:3; to St. Paul, Act 9:3; to St. John, Rev 1:16, etc.), and His very essence (1Jn 1:5).
I. That there is a connection between life and light cannot be denieda connection indeed so close that life without light is both rare and of a degraded type. God is light; and in Him we live, and move, and have our being.
II. God the source of all energy.All other energies, physical and mental and even spiritual, are but transformations of light; so when we say, God is light, we affirm Him to be the source of all the energy of the universe.
III. Gods covenant.It is not without significance that when God first expressly covenanted with fallen man, in the person of Noah, the new head of the race, He chose the rainbow as the sign of the covenantthe rainbow which is not light in its compound unity, but in its Triune diversity, split up by the raindrops through which it glances. Thus it is only as the light of Gods ineffable deity passes through the falling tears of penitence that His Trinity is apprehended. Thus in saying that God is Light, if we do not prove, we must strikingly illustrate both the Trinity of His nature and the redemptive relation of that Trinity to ourselves.
Illustration
There is a beautiful thought in one of the old mythologies, that the rainbow is the bridge over which the souls of the departed find their way into the unseen world; hardly less beautiful is this speculation of modern science, which affirms that the light of which the rainbow is the visible expression is in reality the bond between ourselves and the universe of spirits.
Fuente: Church Pulpit Commentary
1Ti 6:16. Who only hath immortality. This should not be taken to mean that no person but God may ever have immortality, for that would contradict 1Co 15:53-54, where the same Greek word is used, and where Christians are promised immortality at the resurrection. But in their case it will be something bestowed upon them. When anything is bestowed upon a person, someone has to be the giver of it, and that someone can only be an individual who did not have to receive it from another. God is the only being who has that peculiarity. He always was immortal, which means endless existence both past and future, hence a personality incapable of decay in any sense. Dwelling is from a word that means to have a permanent and uninterrupted residence. Whether considered figuratively or literally, light denotes a condition where nothing is obscured or impure or undesirable in any way. Such a condition is that where God has the dwelling just described. Man is from ANTHROPOS, and Thayer’s primary definition of it is, “a human being, whether male or female.” It therefore means man in the natural state since that is the only time that a human being has any sex (Mat 22:30; 1Jn 3:2). Being human and mortal is why he cannot even approach unto the infinite light that haloes the Eternal One. Of course when the righteous receive their glorified bodies, they will be able to dwell with God in glory in the glory world. No man hath seen nor can see is to be explained in the same way as just described. Honor and power will be long to God without end. Amen is added by the apostle as an expression of emphasis for the foregoing declarations concerning God.
Fuente: Combined Bible Commentary
1Ti 6:16. Who only hath immortality. Other beings, His creatures, are immortal by the appointment of the great Creator. He only has it as the very essence of His being. The words have been much quoted of late years, as supporting the doctrine of the annihilation of the lost. They are, however, obviously inconclusive on a point which does not seem to have been in the apostles thoughts at the time he wrote the words, and can only be alleged as proving, what no one ever denied, that the soul of man is not necessarily immortal.
Dwelling in the light which no man can approach unto. The symbolism is perhaps the highest that mans thoughts can fashion, and has abundant sanction in Psa 104:2. But we must remember that after all it is but symbolism, and that from another point of view God Himself is the Light in which He is here said to dwell, 1Jn 1:5.
Whom no man hath teen or can see. Better, whom no man ever saw. A comparison of this verse with Joh 1:18 shows that the whole passage refers to the Father and not to the Son, and the two taken together serve to show the harmony between the two great apostles on this common point of their theology. The whole passage has in the Greek a rhythmical, almost metrical character, and may have been, as many commentators think, a quotation from some liturgical hymn.
Fuente: A Popular Commentary on the New Testament
1Ti 6:16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power everlasting. Amen.
It almost seems to me that Paul just spouts off about his Lord and Savior – he just doesn’t seem to be able to contain himself.
This verse speaks to the glory of God that is mentioned in the Old Testament. Moses was hidden in the cleft of the rock while God passed by and was affected physically by viewing just what he could see when hidden – in fact the idea of the passage seems to be that he saw what was left after God passed by. (See also Psa 104:2; Jam 1:17; 1Jn 1:5; Joh 1:18; Exo 33:20-23; Joh 6:46; Col 1:15; 1Jn 4:12; Gen 32:30; Rev 22:3-4)
The glory of God cannot be viewed by pre-resurrection man. We cannot stand the glory.
Within the eternal state we find that God is the light by which we will do whatever we will be doing. He is the light! Rev 21:5 tells us ” And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light : and they shall reign for ever and ever.”
Immortality relates to not being subject to death.
Barnes states concerning immortality “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.”
Since we have such a marvelous God, we ought to do marvelous things for Him.
Tozer rightly mentions “The history of mankind will probably show that no people has ever risen above its religion, and man’s spiritual history will positively demonstrate that no religion has ever been greater than its idea of god….For this reason the gravest question before the Church is always God Himself, and the most portentous fact about any man is not what he at a given time may say or do but what he in his deep heart conceives God to be like….Were we able to extract from any man a complete answer to the question, “What comes into your mind when you think about God?” we might predict with certainty the spiritual future of that man.” (THE MACARTHUR NEW TESTAMENT COMMENTARY I TIMOTHY; John MacArthur; Moody Press; Chicago; 1995; p 270 Quoting P 9 of Tozar’s THE KNOWLEDGE OF THE HOLY.)
I trust we think very highly of our God!
I would like to think a little while about the phrase “to whom be honour and power everlasting.”
Just what is meant here? As I read the text I have the feeling that the honor and power are items that man is to give forth to God. Not that God needs any power – He is all powerful, but that we give Him further power in some manner.
Just how in the world can puny man give the all powerful, completely honorable God honor and power?
Might I suggest some items for you to consider?
HONOR
1. Acknowledging Him as The King of kings and Lord of lords.
2. Living a life which reflects well upon Him and His Word.
3. Sharing our faith with those that we meet. This shows that we really believe in the salvation that we have been given.
4. Giving of our life, mind, and material realm to Him and His service.
POWER
1. Power to rule in our lives – giving Him free reign in our lives to improve us, to use us, and to mature us.
2. Working within the church to improve the work of the Lord so that the ministry of the church can spread into the community and other people’s lives.
I think that the truth of the above two (giving God power and honor) items is viewable in our own country. In years past, this was a relatively godly nation. Today godliness is on the radical decline.
God used to have power in this nation. His morals were held widely, His Word was read widely, His church was strong. Today we see little in the way of morals, we see little in the area of using His Word, and the church is weak to the point of being near irrelevant in our society.
Might I chase a rabbit a moment? I was looking for a book online and found a disturbing trend.
Fundamentalism in years past was a proud and honorable belief system. It produced men like Tozer, Torrey and Chafer – men that did great things for God.
Today fundamentalism has been demonized and totally confused. Christians are condemning it in books and the media when they get the chance.
They have tied fundamentalism to the radical element of the charismatic movement and their politics and antics and are condemning fundamentalism for it when most of these men were not true fundamentalists in the first place. Most of them would reject the writings of the early fundamentalists.
Fundamentalist is not a four-letter word. If you don’t know what it means get a book on it from Torrey or Tozer and learn of it.
In closing I would like to share some thoughts concerning William Carey.
Carey, the father of modern missions.
In Carey’s many years of missionary service he was faced with many many trials and problems yet he was able to continue. He himself defined his secret. “I can plod. I can persevere in any definite pursuit. To this I owe everything.”
As I talk to believers I find plodding is what the Christian life is about. Plodding day after day in His steps.
He had many problems with allergies so could not become the gardener that he desired to be.
He was apprenticed as a cobbler from age 16 to 28. Carey married his Masters sister-in-law in 1781 and when his master died he supported the widow and family as well as his own family.
His wife could not read and this became a problem in their marriage as he expanded his life.
There was great poverty in the family.
In 1785 he accepted a call to pastor a Particular Baptist Church and later moved onto a larger church in Leicester. He worked to support his family.
He became convinced that it was the churches responsibility to reach the lost with the Good News. Most of his day felt that the great commission was given to the apostles and not incumbent upon the Christian community.
He presented some of his ideas before some fellow ministers and one of the comments came, “Young man, sit down. When God pleases to convert the heathen, He will do it without your aid or mine.” He went on to call Carey a “Young miserable enthusiast”.
He later addressed a gathering of ministers and spoke from Isa 54:2-3 and used his now famous words, “Expect great things from God; attempt great things for God.”
From this meeting grew the Particular Baptist Society For Propagating the Gospel Among the Heathen.
He later was part of starting a mission to the lost.
Carey’s decision to go to India was a rousing success at home.
His church was upset over losing their pastor.
His father judged him “mad.”
And last but not least his wife refused to go.
She is not the mother of modern missions.
Carey made plans to leave which included his 8-year old son Felix.
In March 1793, after much deputation, Carey, Felix, and another missionary, named Thomas and his family set sail. The voyage ended at Portsmouth, England when they were put off the ship. They had not obtained a proper license and Thomas had many upset creditors desiring to see him stay around awhile.
The delay worked out for the better due to the fact that Dorothy, his wife, had delivered the baby and had begrudgingly agreed to join her husband if she could take a little sister with her.
Carey raised the additional funds and set sail in June of 1793.
The East India Co. was in total control of the country and disliked missionaries for they feared they would upset their economic windfall.
Carey fearing they would be sent home moved the family interior and soon the family was down with Malaria.
His problems were increased due to the nagging of his wife and her sister. What’s more the Thomas family was living in Calcutta in great style while they were living in poverty and disease.
A Mr. Short of the East India Co. opened his home to the Carey’s until they were well and they moved 300 miles north to Malda where Carey became a foreman in an indigo factory.
Dorothy’s sister married Mr. Short and this left Dorothy alone many miles away. She was very unstable mentally and when their son Peter died in 1794 she went insane. Co-workers described her as “wholly deranged”.
In spite of all the family problems Carey used the job not only to support himself but to learn the language and to evangelize. He did much work on translation.
There was a time when the family lived in a compound with others where they learned to get along by overlooking the faults of one another. Of course it was Carey that did most of the overlooking.
Carey translated three entire Bibles. (Bengali, Sanskrit, and Marathi). Portions of Scripture and New Testaments were translated into other languages as well.
The quality of his work did not match the quantity however. He sent one of his works to England and he was admonished to do much better. He reviewed it himself and judged it ununderstandable.
He did not give up but returned to go over his work and rework it until he felt that it could be understood.
In 1807 Dorothy Carey died. He had done much of his translation work with his wife in the next room raving and screaming.
In 1808, just six months after Dorothy’s burial he married Lady Charlotte Rumohr of Danish royalty. This marriage was naturally opposed by all his coworkers.
She died in 1821.
Carey again married two years later at the age of 62 and his bride was 17 years younger. Her name was Grace.
Carey sustained what to most would have been the twig that broke the camel’s back. He had several manuscripts in a warehouse and it burned along with all his work. This did not stop him, but he continued on and began the work over again.
I cannot imagine how Carey must have felt over losing a Polyglot dictionary, Two grammar books, and whole versions of the Bible that were one of a kind. He returned to work to replace them.
The final trial the poor man faced was that his original mission basically broke ties with him.
Carey died in 1834.
“His influence in India went beyond his massive linguistic accomplishments, his educational institutions, and the Christian following he shepherded. He also made a notable impact on harmful Indian practices through his long struggle against widow burning and infanticide. But otherwise, he sought to leave the culture intact.” p. 121 from Jerusalem to Irian Jaya
He wrote just after his father died in 1825, “I, however, never intended to return to England when I left it, and unless something very unexpected were to take place, I certainly shall not do it….My heart is wedded to India; and though I am of little use, I feel a pleasure in doing the little I can.” p 251 WILLIAM CAREY MISSIONARY PIONEER AND STATESMAN by F. Deaville Walker.
A man that laid “hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.”
“Though I am of little use, I feel a pleasure in doing the little I can.” The man that started the modern missions movement. A man that fought the good fight.
How are you going to live the rest of your life?